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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95762	The judgement of the late Arch-bishop of Armagh, and Primate of Ireland. Of Babylon (Rev. 18. 4.) being the present See of Rome. (With a sermon of Bishop Bedels upon the same words.) Of laying on of hands (Heb. 6. 2.) to be an ordained ministery. Of the old form of words in ordination. Of a set form of prayer. / Published and enlarged by Nicholas Bernard D.D. and preacher to the Honourable Society of Grayes-Inne, London. Unto which is added a character of Bishop Bedel, and an answer to Mr. Pierces fifth letter concerning the late primate.	Ussher, James, 1581-1656.; Bedell, William, 1571-1642.; Bernard, Nicholas, d. 1661.	1659 (1659)	Wing U189; Thomason E1783_1; ESTC R209661	108,824	393

ministration none presumed of themselves to officiate without an Ordination John Baptist who was the preparative voice of the Gospel was ordained to it and his disciples were set apart by him our Saviour did the like in ordaining first Twelve for preaching and baptizing and then 72 after them when one of the twelve was lost no other stepped into his place without a solemne choice of him Paul and Barnabas Acts 14.23 wheresoever they came and converted any nation were carefull of ordaining Successors Saint Paul as his last gives that charge to Timothy and Titus after him and in all Ages of the Church from the Primitive times both in the Greek and Latine Church it hath been observed to this day successively So that for such as would have no such office of a Ministery by ordination but all men left to themselves to officiate at their pleasure we may say with the Apostle 1 Cor. 11.16 We have had no such custome neither the Churches of God or as Eliphaz to Job cap. 5.1 call now if there be any will answer thee and to which of the Saints wilt thou turn where is there any such President in all the reformed Churches The Israelites would have a King as all other nations These are upon the contrary singularity 'T is true the New Jerusalem Revel 21.22 meant heaven is found without a Temple and a Priest because Christ shall then give up his kingdome to his Father 1 Cor. 15. i. e. the manner of this present government by the Scepter of his word and Seale of Sacraments and then God shall be all in all but till then a setled Ministery must be continued Secondly if no successive ordainedMinistery why doth Saint Paul spend so much time in exhorting to a future provision for them 1 Cor. 9. Gal. 6.6 1 Tim. 5.17 can we think it was only for himself and such then living who expected Martyrdome weekly why such large directions for the qualification of such as were to be ordained by his Successors in his Epistles to Timothy and Titus surely it was written for our instruction now Thirdly consider what conclusion must be the issue of the contrary our Saviour pitied the people when they were like Sheep without a Shepherd That which is every mans work is no bodies As in reason the office of the Ministery must be weakly and negligently done when no persons are appointed to make it their study and labour so when gaps are thus opened for any person may not Jesuits and such lik Agents creep in under other forms and privily bring in damnable heresies to the seducing of the hearers I am loth to imagine that this should be at the bottome of this assertion that so with the more specious pretext they might take away the maintenance as indeed one must follow the other for if there be no need of a setled ordained Ministery what use of a setled meanes alotted for it If any shall stumble at that speech often in the mouthes of some Isa 54.13 All thy children shall be taugbt of the Lord he may be satisfied by this double Answer 1. It was fulfilled in that time of our Lord and Saviour teaching them immediately by himself which he expounds accordingly John 6.45 It is written in the Prophets they shall be all taught of God every man therefore that hath learned of the Father cometh unto me c. 2. The Lord is said to teach when he doth it by a Ministery sent by him according to that of Jerem. 3.15 I will give you Pastors after my own heart that shall feed you with knowledge and understanding c. fulfilled under the Gospel And we grant that though the proposal of the doctrine is by the Minister yet the illumination of the mind and the rectifying of the heart through it is from God Object If that of Saint Peter 1 Eph. 4.10 he objected As every man hath received the gift so let him minister the same as good Stewards of the manifold grace of God Answ I conceive it is not meant the gift of preaching but of Almes The words immediately before are these Vse hospitality one to another without grudging there is the manner and then in these words As every one hath received the gift so let him minister is implyed the measure of it agreeing with that of Saint Pauls injunction 1 Cor. 16.2 Let every one lay by him to that end as God had prospered him c. That these temporal things are the gift of God the fourth Petition of the Lords Prayer shewes sufficiently And that collections of these and giving them to the poor is called a ministring to the Saints See 2 Cor. 8.4 cap. 9.1 and stiled grace cap. 8.19 and what other sense can there be of that cap. 9.8 God is able to make all grace abound but of temporall blessings as the next words shew to multiply your seed sowen and minister bread for your food V. 10. and they may be called the manifold grace or gift of God by the divers sorts of them to be administred food clothing relieving of the sick c. according as they are distinctly remembred at the last day Matth. 25. And are not all bountiful charitable persons the Lords Stewards in dispensing these things to those of his houshold of Faith so that upon these considerations the place appears to to be farre off from any application of it to Preaching Indeed the next verse may be so meant If any man speak let him speak as the Oracles of God c. but yet to be understood with this limitation viz. of a man ordained and constituted as we have said for that end In a word to allow all sorts of men to be preachers is to make the whole body an eye a tongue c. and if so as the Apostle saith where is the hearing are all teachers are all interpreters 't is an argument from the absurdity as if ye would expect the foot to see the hand to speak In Saint Pauls dayes it was said Who is sufficient for these things and shall all persons think themselves so now Saint Paul bids Timothy give himself wholly to it i. e. to meditation study reading and not to intangle himself with the things of this world which might take him off and may they now meet in tradesmen and manufactures and the office be performed without either Is there not a distinction made between the Church of Ephesus and the elders of it Acts 20. between the Church and the Angel of it Revel 2. which if it be not meant of one person the Bishop as Ignatius stiles him so about twelve years after which was the judgement of the Primate yet must at least be collectively meant of the Bishop the Ministery of it Is there not a distinction between the Saints of Philippi Phil. 1.1 the Bishops Deacons are there not some said to be over the * 1 Ep. 5.12 Thessalonians in the Lord and preaching admonishing called in

that Babylonish strumpet the lips drenched in the cup of those fornications c. and abundance of the like might be produced Bishop Downham the learned Bishop of Derry in Ireland from whose mouth I have heard sufficiently that way in his book entituled Papa Antichristus is the most large of any we have yet named dividing his discourse into the description of the place and person and the designation of the time out of the 2 Thess 2. and Revelat. 17. and all directly applyed by him to the See of Rome Bishop Morton that famous and Reverend Bishop of Durham coetaneous with the former and yet living hath much of this in divers parts of his works Bishop Davenant the eminent Bishop of Sarisbury and professor of Divinity at Cambridge hath often declared his judgement accordingly in his Determinations pag. 24. Pontifex Maximus Antichristianam suam superbiam c. audacia plusquam Antichristianâ c. Vniversalem Papae jurisdictionem in totam Ecclesiam non esse jure divino sed usurpatione Antichristiana Bishop Prideaux in his Lectures saith the like often specially in that de Antichristo that he cannot be the Turk but the Pope c Unto which Bishops might be added the votes of many other learned orthodox and Episcopall men whose judgements have been declared accordingly As that learned Professor of Divinity Doctor Samuel Ward in his Lectures and Determinations at Cambridge lately printed specially in those three questions Romana Ecclesia est Idololatrica Apostasia à Paulo praedicta est adimpleta Romana Ecclesia est schismatica i. e. 1. The Roman Church is Idolatrous 2. The Apostasie foretold by Saint Paul is fulfilled 3. The Roman Church is schismaticall Thus concluding in relation to the See of Rome Haec scilicet est illa Babylon quae in corde suo dicit sedeo regina sola sum non est praeter me i. e. This is that Babylon which saith in her heart I sit as a Queen I am only there is none besides me And who knowes not till of later yeares how both the Vniversities in their publick disputations and determinations abounded in their conclusions accordingly I shall only adde the judgement of that meek and judicious man Mr. Hooker see his Treatise of Justification Sect. 10. God hath spoken by his Angel from heaven to his people concerning Babylon by Babylon we understand the Church of Rome Go out of her my people that ye be not partaker of her plagues he expounds the going out of her to be specially meant out of Popish superstitions and heresies calling the maintainers of them Popish Hereticks and by plagues not only temporal but eternal Sect. 20. compares the Pope to Jeroboam Rome to Samaria that played the Harlot c. Sect. 27. speaking of the Bishop of Rome and the Church of Rome addes this As Frenzy though it take away the use of reason doth notwithstanding prove them reasonable creatures which have it because none can be frantick but they so Antichristianity being the bane and plain overthrow of Christianity may nevertheless argue the Church wherein Antichrist sitteth to be christian Sect. 57. God did in all ages keep his elect from worshipping the Beast and from receiving his mark in their foreheads he hath and will preserve them from receiving any deadly wound at the hands of the man of sin whose deceit hath prevailed over none unto death but only such as never loved the truth but took pleasure in unrighteousness 2 Thessal 2 Sect. 35. speaking of Christs mercy to the worst of men upon their repentance saith thus if a Pope stripped of usurped power Antichrist converted penitent and lying prostrate at the foot of Christ c. shall I think Christ will spurn at him In his Sermon on Saint Jude Sect. 14. He calls the Pope the man of sin and son of perdition who hath fawned upon the Kings and Princes of the earth and by spiritual consenage proclaiming sale of Pardons c. hath taken the children of the Noblest families and made them his Cardinals built Seminaries and hereby as at this day the man of sin warres against us c. with the cup of whose deadly abominations this Jeroboam of whom we speak hath made the earth so drunk that it hath reeled under us c. Now of whom the Prophet speaketh this whether of the Bishop of Rome or some other man needs no further resolution and so much for Mr. Hooker And whether or no those of the Remonstrants are of a contrary judgement which some call the Arminian party 't is apparent Arminius himself consented with the aforesaid Bishops and Authours (ſ) Thes 31. De Pontifice Romano praecipuis qui ipsi attribuuntur titulis S. 12. Adversarii porro Dei Antichristi nomen ipsi competere evidentissima ratione monstratur Prius enim illi Apostolus tribuit quum appellat illum homi nem peccati filium perditionis adversarium efferentem se supra vel contra omne id quod dicitur Deus aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita ut in templo Dei tanquam Deus sedeat prae se ferens se esse Deum qui ex collapso Imperio Romano exurget ejusque vacantem dignitatem occupabat haec enim de Pontifice Romano sola intelligenda esse intelligi posse asserimus Antichristi verò nomen illi competet excellentissimè sivè particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppositionem sive unius rei pro altera substitutionem vel legitimè factam aut per vim fraudem c. significat S. 13. i. e. Omni instrumentorum Satanicorum genere usus est sophistica hypocrisi mendaciis aequivocationibus per●●dia perjuriis violentia veneno armis adeò ut merito dici possit● bestiae illi formidabili quae Pardo Vrso Leoni similis est quâ Romanum Imperium significatum est successisse c. Faxit Deus ut Ecclesia ab Antichristi fraudibus Tyrannide liberetur Religiosae sapientiae est Curiam Romanam ab Ecclesia in quâ Pontifex sedeat interstinguere c. in his 31. Theol. disput intituled Of the Bishop of Rome and of the chief Titles which are attributed unto him Wherein after the rejection of the title given unto him by his favourites as blasphemous and asserting his deserts of others viz. the false Prophet Revel 19.20 cap. 16.23 cap. 12.14 Which did wonders before the beast out of whose mouth three impure spirits came forth The overthrower and destroyer of the Church in matters of faith and worship and raising of divisions between Princes and their subjects S. 12. he asserts the name of Antichrist most evidently to belong unto him for the Apostle gives it unto him 2 Thessal 2.3 4 5 6 7 8. where he there calls him the man of sin the son of perdition that opposeth and exalts himself above or against all that is called God or worship sitting in the Temple of God and saying he is God who upon the fall

43.3 is said to have destroyed the City by being said to pronounce destruction to it The Primate observes that we often meet with these speeches concerning the Leprosie which was a Type of the pollution of sin the Priest shall cleanse him the Priest shall pollute him Lev. 13. according to the Hebrew and the Greek version and out of (a) Contaminatione contaminabit eum haud dubium quin Sacerdos non quo contaminationis Author sit sed quo ostendat eum contaminatum Hieron lib. 7. Esa cap. 23. Saint Jerom that 't is said verse 44. the Priest with pollution shall pollute him not that he is the Authour of his pollution but that he declares him to be polluted and uncleane whereupon the Master of the sentences and others do observe (b) In remittendis vel retinendis peccatis id Juris Officii habent Evangelici sacerdotes quod olim habebant sub lege legales in curandis leprosis Hi ergo peccata dimittunt vel retinent dum dimissa adeo vel retenta indicant ostendant Ponunt enim sacerdotes nomen Domini super filios Israel sed ipse benedixit sicut legitur in Num. Petr. Lomb. l. 4. sent dist 14. that in remitting and retaining of sins the Priests of the Gospel have the like power and office which the Priests of old had under the Law in curing the Lepers who therefore accordingly may be said to forgive and retaine sins whilst they shew and declare they are forgiven or retained of God (a) Num. 6. So the Priests put the name of the Lord upon the children of Israel and were commanded to blesse the people in saying The Lord blesse thee but it was the Lord himself that blessed them according to the next words and I will blesse them And thus in these four things I leave it to be calmly considered of if the Ministers have not power left them by Christ in relation to forgivenesse of sins and with these limitations whether that part of the old form of the words of Ordination might not be continued also which seems to me to be explained in the next following them viz. And be thou a faithfull dispenser of the word and Sacraments c. through both which the graces of the Holy Ghost and remission of sins are conveyed and sealed in the name of the Father and of the Son and of the Holy Ghost According as in the words at the Communion used to the recipient the former clause was added in Q. Elizabeths dayes to give the more full sense of the latter And let not any by this Moderate expression extenuate the office of the Ministery as Bellarmine would by this inferre that any Lay-man Woman or Child may absolve as well as the Minister as we have among our selves too many of that judgement For it consisteth not in speech but in power or Authority he being as the officer of a King Authorized to make Proclamation of his pleasure Every man may speak one to another to the use of edifying but to them is given 1 Cor. 10.16 power to edification God hath made them able Ministers not of the letter but of the Spirit That from them it comes 1 Thess 1.5 not only in word but in power also and in the Holy Ghost and in much assurance which accordingly hath been experimentally found that howsoever another may from the Scripture shew as truly unto the penitent what glad tidings are there intended to him yet to drooping and doubting soules it hath not been so efficacious in quieting them and giving satisfaction to their consciences either in sicknesse death-bed or otherwise as by the Ministery ordained and commissionated for that end That as 't is their office to pray and exhort you in Christs stead to be reconciled unto God so having listened to that Motion and submitted your selves accordingly 't is their office to declare and assure unto you in Christs stead that God is reconciled with you All which appeares to be the ancient doctrine of the Church of England by what is publickly declared in the exhortation before the Communion to be read sometimes at the discretion of the Minister which is the recitd and approved by the Primate as followeth And because it is requisite that no man should come to the holy Communion but with a full trust in Gods mercy and with a quiet conscience therefore if there be any of you which by meanes aforesaid i. e. Private examination and confession of sinnes to God cannot quiet his own conscience but requireth further Councell and Comfort then let him come to me or some other discreet and learned Minister of Gods word and open his grief that he may receive such Ghostly Councel Advice and Comfort as his Conscience may be relieved and that by the Ministery of Gods word he may receive comfort and the benefit of absolution to the quieting of his conscience and avoyding of all scruple and doubtfulnesse And now let the Reader judge if Dr. Heylene hath not cause to repent of his rash censure of the Primate in his late book p. 108. as if in this part of his Answer to the Jesuite he had as he saith in this particular utterly subverted as well the doctrine of this Church as her purpose in it c. when those two arguments which himself urgeth from the words of Ordination and the exhortation at the communion are produced and defended by the Primate also What would he have he saith the doctrine of the Church of England is that The Priest doth forgive sins authoritativè by a delegated and commissionated power committed to him from our Lord and Saviour doth not the Primate say the same that 't is not only declarativè but designativè not only by way of information out of the word of God as another understanding Christian may do to the penitent that his sins are pardoned but he doth it authoritative as having a power and commission from God to pronounce it to the party and by the seale of the Sacrament to assure the soule of the penitent that he is pardoned of God which no other man or Angel can do ex officio but the Minister of Christ according to that of the Apostle To us is committed the word of reconciliation this is the summe of the Primates judgement He that would have more must step over into the Church of Rome for it I shall only make a trial whether Doctor Heylene will so conclude against Mr. Hooker as he hath against the Primate who in his sixth book of Ecclesiasticall Policy consents fully with him where after his declaring that for any thing he could ever observe those Formalities which the Church of Rome do so esteem of were not of such estimation nor thought to be of absolute necessity with the Ancient Fathers and that the form with them was with invocation or praying for the penitent that God would be reconciled unto him for which he produceth Leo Ambrose (a) Sacerdos