the judgement of Arminius Now that the Divines of the Reformed Churches beyond the Seas do generally accord also in it need not to be inserted being sufficiently known such as Daneus Franciscus-Iunius Tilenus Morneus Viguierus Rivetus Chamerus etc. The Reformed Church of France have made it one of their Articles in their confession as â—e may find in Chamier Paustrat Cathol Tom. 2. lib. 16. de Antichristo cap. 1. where he gives you the words of the 31 Article conceived in Synodo Papinsensi owned by him to be the confession of the reformed Churches in France in these words following Whereas the Bishop of Rome having erected to himself a Monarchy over the Christian world doth usurp a Dominion over all Churches and Pastors and hath rose to such a height of pride as to call himself God will be adored and all power to be given him in heaven and earth disposeth of all Ecclesiastical things defines Articles of Faith saith the authority of the Scripture and the interpretation of it to be from him maketh Merchandize of soules dispenseth with vowes and oathes institutes new worships of God As also in civil affaires treads upon the lawful authority of the Magistrate in giving taking away translating of Empires We do believe and assert him to be the very proper Antichrist son of perdition foretold in the word of God the scarlet harlot sitting on seven mountains in the great city which hath obtained a rule over the Kings of the earth and we do expect when the Lord according to his promise and as he hath begun will destroy him with the spirit of his mouth and at length abolish with the brightnesse of his coming And Maresius in his preface to the Answer of Hugo Grotius his Observations upon the 2 Thes. 2. and other places gives us the like Article agreed upon in Synodo Nationali Gapensi Anno 1604. which hath very little or no difference from the former and so needlesse to be repeated Which do fully agree with the Synod of Ireland by by the Arch-bishops and Bishops and the rest of the Clergy there in the Convocation holden at Dublin 1615. num 80. viz. The Bishop of Rome is so farre from being the supreme head of the Vniversal Church of Christ that his works and doctrine do plainly discovar him to be the man of sin foretold in holy Scripture whom the Lord shall consnme with the spirit of his mouth and abolish with the brightnesse of his coming The former Synod may possibly be undervalued with some by bearing the name of Presbyterian but seeing it consents with the latter which was Episcopal why may it not be an introduction to a further moderation betweene them in other matters And it stands but with justice that if Presbytery have had a hand in the match of Episcopacy with Popery which seems to have been without consent of parties it should upon this evidence be the more forward in assisting in the divorce Now in regard that above-said Article of the Church of Ireland confirmed by the judgement of the late Primate hath been objected against by Doctor Heylene for that as he saith there is no such doctrine in the book of Articles nor in any publick monument or record of the Church of England but the contrary rather â— shall cite some passages out of the book of Homilies which are approved by the book of Articles as a larger declaration of the Doctrine of the Church of England and leave it to the Readers judgment In the third part of the Sermon of good works speaking against the Popish singing of Trentals and the superstitious Orders in the Church of Rome introduced to serve the Papacy these words are as followeth viz. Honour be to God who did put light in the heart of King Henry the eighth to put away all such superstitions and Pharisaical Sects by Antichrist invented c. which can be meant of no other but the See of Rome by the words not long after viz. Let us rehearse some other kinds of Papistical superstitions c. In the second part of the Sermon of salvation speaking against the Popish opinion of justification by works these words are as followeth Iustification is not the office of man but of God for man cannot make himself righteous by his own works neither in part nor in the whole for that were the greatest arrogancy and presumption of man that Antichrist could set up against God etc. and so accounts it not the doctrine of a Christian that sets forth Christs glory but of him that is an adversary to Christ and his Gospel and a setter forth of mans vain-glory c. And that passage in the third part of the Sermon against the perill of Idolatry p. 69. I leave to the Readers judgement if the sense can be understood otherwise then of the See of Rome in these words following viz. Now concerning popish excessive decking of Images and Idols with painting gilding adorning with pretious vestures pearles and stones what is it else but for the further provocation and inticement to spiritual fornication which the Idolatrous Church understandeth well enough For she being indeed not only an harlot as the Scripture calls her but also a foule filthy old harlot for she is indeed of ancient yeares and understanding her lack of nature and true beauty and great lothsomnesse which of her self she hath she doth after the custome of such harlots paint her self and deck and tire her self with gold pearle stone and all kind of pretious jewels that she shining with the outward beauty and glory of them may please the foolish fantasie of fond lovers and so entice them to spiritual fornication with her Who if they saw her I will not say naked but in simple apparel would abhorre her as the foulest and filthiest harlot that ever was seen According as appeareth by the description of the garnishing of the great strumpet of all strumpets the Mother of whoredomes set forth by Saint Iohn in his Revelation Apoc. 17. who by her glory provoked the Princes of the earth to commit whoredome with her c and it followeth pag. 77. And it is not enough to deck Idols but at the last come in the Priests themselves likewise decked with gold and pearle and with a solemn pace they pass forth before these golden puppets and fall down to the ground on their marrow-bones before the sehonourable Idols and then rising up again offer up odours and incense to them c. He that reads the whole cannot judge of it to be meant otherwise then of the Papacy And if the fifth and sixth part of the Sermon against wilful rebellion be viewed there will be found such a large narration of the pride and ambition of the Bishop of Rome that there will not need any further help to an application of that 2 Thes. 2. to him which thus beginneth viz. After that ambition and desire of dominion entred once into Ecclesiastical Ministers whose
2. Of laying on of hands enlarged and defended THis and the former verse may well be called the Apostles Catechisme consisting of six Principles or Fundamentals of Christian doctrine as they are called in the former verse of which this is the Method The two former concern this life viz. Repentance from good works and Faith towards God The two latter the end of this life viz. the Resurrection of the dead and eternal judgement The two middle viz. the doctrine of Baptismes and laying on of hands are in relation to both either as Conduits to convey the two former into us or as Chariots to carry us with comfort to the two latter That they are Fundamental Principles as well as the other cannot be doubted of by their being placed in the midst of them only the question is what is meant by them First by the doctrine of Baptismes I conceive is meant the Sacrament of Baptisme which is often joyned with the two former Fundamentals By our Saviour with Faith he that believeth and is baptized Mark 16. 16. By Saint Peter with repentance Acts 2. 38. Repent and be baptized The objection against it is that 't is Baptismes in the plurall number Answ. First the Syriack reads it in the singular number and Saint Augustine in his book de fide operibus renders it Lavacri doctrina the doctrine of the font from whence Ribera gathers there might be some Ancient Greek Copies accordingly But secondly it is an Enallage Numeri the plural for the singular as Genes 8. 4. The Ark rested on the Mountaines of Arrarat which Tremelius by way of explanation renders uno montium Matth. 27. 44. Theeves for one of them only Luke 23. 39. So accordingly The Israelites having made one golden Calfe said these are thy Gods O Israel c. Exodus 32. 4. and verse 33. Moses saith they have made themselves Gods of Gold yet verse 24. it is called by Aaron This Calfe Drusius hath divers of the like as Sepulchers for Sepulcher Cities for City c. and so here Baptismes for Baptisme I am not ignorant of other conjectures by learned men signifying a threefold Baptisme Sanguinis flaminis fluminis or the thrice dipping or sprinkling the number of persons coming to be baptized the two several times in the year in the Ancient Church set apart for it Easter and Pentecost called dies baptismatum which is Calvins and Bezaes or implying the double act in it the inward Baptisme of Christ and outward baptisme of Iohn that is to say the Ministers which are Mr. Cartwrights words upon the place who also saith by a trope both Sacraments are here noted under one but I conceive that which we first gave is the best And 't is observable that the Apostle saith the doctrine of Baptismes 't is not the absolute want of it when it cannot be had but the rejecting of the doctrine of it that damnes 'T is possible that some of those three thousand converted by Saint Peters Sermon might have died before they could come to the water and yet be saved but if they had rejected the doctrine of it when they were bad to be baptized like the Pharisees rejecting the Counsel of God against themselves or like Naman who despised the river Iordan I question it A well ordered discipline is the ornament of the Church but upon the confession and doctrine of Saint Peter it was to be founded in which sence the Apostles and Prophets in their doctrines are called the foundation of it Jesus Christ being the chief corner stone and as some think is the sence of that Revel 21. 14. that in the twelve foundations were the names of the twelve Apostles in relation to their doctrinals So much for that Now the next is the doctrine of laying on◠of hands Here is the great question What is meant by it That it is a Fundamentall cannot be denied if Baptisme be one this must be another see in the verse how like twins they are borne and bred under the same roof And 't is observable that in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number doctrines referring to both In the search of several Authours I find these two expositions most worthy of consideration The first is Confirmation of children after Baptisme which hath somewhat of Antiquity for it most of the Writers of the Church of Rome incline that way and even Calvin is of that mind also and in his Comment upon this place stands much for it and wisheth it had not been laid aside hodie retinenda pura institutio superstitio autem corrigenda and produceth this custome of confirming of children in the Primitive times to be an argument they were then baptized but I conceive it cannot be the sence for this reason because 't is not a Fundamentall and hard to prove it was then like Baptisme and the rest esteemed to be of a necessary use and belief in the Catholick Church according to that of Vincentius Lyrinensis That is to be held for a Catholick verity which hath been believed every where alwayes and by all And our Church saith children baptized have all things necessary to their salvation The Papists that hold it to be a Sacrament do not say 't is a Fundamentall and when it was observed by us we took it to be only an ancient laudable custome of the Church and whether it was so in Saint Pauls time in the Church of the Hebrewes it doth not appear The second Exposition is that it should be meant an ordained Ministery which clearly in Saint Paul's time we find was wont to be by laying on of hands This is Pareus his sense upon this place It was saith he an initial doctrine concerning the Ministery of the Church then ordained by imposition of hands Gualterus in his Comment upon this place saith In this is contained the whole function of Preachers c. designed unto it by imposition of hands But none so full as Mr. Cartwright in his answer to the Rhemists upon this place his words are these viz. By the imposition of hands the Apostle meaneth no Sacrament much lesse confirmation after Baptisme but by a trope or borrowed speech the Ministers of the Church upon the which hands were laid which appeareth in that whosoever believeth not that there ought to be a Ministery by order or Ordination to teach and govern the Church overthroweth Christianity whereas if Confirmation of children were a Sacrament as it is not yet a man holding the rest and denying the use of it might notwithstanding be saved And some lines after gives us summarily the sense of this verse viz. to be the doctrine of the Sacraments and of the Ministery of the Church Ye see in his opinion what a dangerous thing it is no lesse then the hazard of their own salvation to lay aside an ordained Ministery or to deny the doctrine of it which men now frequently presume And 't
humane nature not that which is accidentall A maimed Father begets a Son like himself as he was before he lost his arme as the circumcised did and doth an uncircumcised child the like application may be made to the transferring of ordination in such a wounded diseased Apostatized Church as the Roman now is and by such corrupted persons in life and doctrine continuing in it so they do observe the essentials in ordination other superstructures or corruption in the ordainers doth not null it either to the persons themselves or successors which might be further manifested by the pâ—actice of the Church in all ages 1. That Ministration under the Law the Priests of which the Jewish Writers say were consecrated by laying on of hands had as much cause to stand upon succession as any yet ye find often that the Priests the sons of Aaron and the Levites had corrupted their wayes were defiled with Idolatry in Ahaz and Manasses time and others as bad or worse then the See of Rome yet after a reformation the succession which was by their hands was not questioned Though the Priesthood ran through much filth yet retaining the essentialls of the Jewish Religion as circumcision c. they were owned of God again in a successive ministration See in the height of their Idolatry when they were offering their children by fire unto their Idols yet by retaining the Sacrament covenant of circumcision their children are called the Lords children Ezek. 16. 20. Thou hast taken thy sons which thou hast borne unto me c. thou hast slayn my children in causing them to pass through the fire etc. 2. In our Saviour Christs time there was as bad a succession as ever in the Priests Pharises Scribes Sadduces c. yet as he permitted their administring of some rites for himselfe whether of circumcision or the offering made for him in the Temple at the purification after the custome of the Law in his infancy so at his manifestation about 30 yeares after he sends those that were healed by him to the Priests to offer what Moses commanded ye see he did not determine against the office for the personal defilements of their Predecessors or themselves 3. Nay under the Gospel about four hundred years after our Saviour Christ was not the world so over-run with Arrians that it groaned under it as St. Ierom saith when they had the commands of the Pulpits ordaining of Preachers children were baptized by them men put to receive the communion of them as Hilary and Basil say the Orthodox were hatched under the wings of the Arrian Priests yet upon a reformation and the renouncing of that heresie we read not of any rejecting of the succeeding Ministers because they were derived through such hands which I conceive to have been as bad as the Bishop of Rome and his followers The Church then was so wise as to consider a jewel looseth not his vertue by being delivered by a foul hand so neither is the treasure of the Ministry to be despised because it hath passed through some polluluted vessels to us which is appliable for the saving harmlesse our ordination though transmitted through the Popish defilements of some persons so much in vindicating the ordination of the Church of England from the scandall of being Popish Antichristian with which by some ignorant and rash people it is frequently aspersed Let me conclude with this short admonition Be not hereafter so unworthy as to blurre that Ministery with being Antichristian by whom ye have received the knowledge of Christ both by their translating of the Scriptures out of the Originalls into your Mother-tongue for your reading and their labour in the exposition of them for your understanding by whom you and your fathers have been baptized and instructed Be not such ill birds as thus to defile your own nests do not side with the agents of the Bishop of Rome in thus detracting and lessening the reputation and esteem of them Let them not say in their hearts so would we have it nor you with your tongues unlesse in your hearts you are Romish your selves Is it not strange that those who have been so great opposers of the errors of Popery wrot so learnedly and fully against them who have applyed that in the 2 Epist of the Thessalonians concerning the man of sin and that of Babylon in 17. Revel to the Papacy as Bishop Downham Abbot Iewell and the late eminent Primate with divers others that now they should with their very calling and profession be styled Popish can we think otherwise but that the hand of Ioab I mean the Jesuit is privily in it Is it not a wonder it should so come about that such as have been the greatest enemies to the See of Rome should be reckoned as members and friends of it and thus perpetually yoked together as twins nay trod under foot as unsavory salt upon that very account as being Episcopall Is this a just reward of their labour in the defence of your profession thus to be aspersed by you as Absolon to Hushay Is this thy kindnesse to thy friend Certainly those of the See of Rome cannot but smile within themselves that they have thus covertly deluded us and so closely taken a revenge of those their adversaries How true is that speech of our Saviour A Prophet is not without honour save in his own country other nations French and German magnifie the Clergy of the Church of England by what is transmitted over Sea in many of their works onely despised at home as the off-scouring of the world what a preparative this is to the expectation of the Papists an able learned ordained Ministery having been hitherto the stop to the introduction of ignorance and superstition which if removed might flow in the more easily which God in his mercy prevent And thus I have endeavoured to confirm the Primates judgement upon this place viz. that by laying on of hands is meant an ordained Ministery The Primates judgement of the Sense and Vse of the Form of words in the former Constitution at the Ordination of Priests or Presbyters defended and enlarged viz. Receive the Holy Ghost whose sins thou forgivest they are forgiven and whose sins thou doest retain they are retained Which as an Appendix to the former subject could not well be omitted THey are the words of our Saviour Iohn 20. 22. to the Apostles and why they may not be continued to their Successors who are to succeed in that office of the Ministery to the end of the world doth not yet appear and 't is possible that the late offence taken against them to the disuse of them may arise from a misapprehension of the sense of them The Primates judgement of which I think fit to manifest who in all his Ordinations constantly observed them They consist of two clauses 1. Receive the Holy Ghost 2. Whose sins thou forgivest they are forgiven and whose sins thou dost retain they are
Religion of Ireland num 71. God hath given power to his Ministers not simply to forgive sinnes which prerogative he hath reserved only to himselfe but in his name to declare and pronounce unto such as truly repent and unfeignedly believe his Holy Gospel the absolution and remission of sins But that ye may the more fully understand the Primates Iudgement in this point whose authority prevails much with all good men and how remote our Church is from that of the Papists in the use of those words in ordination I shall give you some brief collections out of that Answer of his to the Iesuite Malones challenge concerning this subject and the rather to satisfy the Reader against the injury which among others Doctor Heylene hath done him in this as if his judgement were opposite to the Doctrine of the Church of England First the Primate complains of the wrong done by the Papists in charging us with denying any power to be left by Christ to the Priests or Ministers of the Church to forgive sins being the formal words which our Church requireth to be used in the Ordination of a Minister and there states the question between them us That in the general it was ever the doctrine of our Church that the principal office of our Ministery is excercised in the forgivenesse of sins as the means and end of it The Question is of the manner of the execution and the Bounds of it which the Pope and his Clergy have enlarged beyond all measure of truth and reason We say that to forgive sinnes properly directly and absolutely is Gods propriety onely Esay 43. 25. Psal. 32. 5. produced by our Saviour Matth. 9. to prove his Deity which is accordingly averred by all antiquity But the Papists attribute as much to the Bishop of Rome affirming That in him there is a fulnesse of all graces and he gives a full indulgence of all sins that to him agrees that which we give to our Lord that of his fulnesse all we have received and not much lesse to the meanest Priest viz. That his absolution is such a Sacramental Act that it confers grace actively and immediately and effects the grace of Iustification that as the wind doth extinguish the fire and dispell Clouds so doth his absolution sins and by it Attrition becomes Contrition We do not take upon us any such soveraignty as if it were in our power to proclaim warre or conclude peace between God and man at our discretion We remember we are but Embassadors and must not go beyond our commission and instructions We do not take upon us thus to be Lords over Gods heritage as if we had the absolute power of the Keyes This were Popery indeed No we only acknowledge a Ministerial limited one as Stewards to dispense things according to the Will of our Masters and do assent unto the observation which Cyrill Saint Basil Ambrose Augustine make upon these words of Ordination of the Apostle Receive the Holy Ghost whose sins ye forgive shall be forgiven viz. That this is not their work properly but the work of the Holy Ghost who remitteth by them for as St. Cyril saith who can free transgressors of the Law but the Authour of the Law it self The Lord saith St. Augustine was to give unâ—o men the Holy Ghost and he would have it to be understood that by the Holy Ghost himselfe sins should be forgiven to the faithfull what art thou O man but a sick man thou hast need to be healed wilt thou be a Physitian to me seek the Physitian togegether with me Saint Ambrose Lo by the Holy Ghost sins are forgiven men bring but their Ministerie to it they exercise not the Authoritie of any power in it Now having acquitted our Church of Poperie in retaining these words in Ordination the Primate proceeds in shewing the Ministers exercise of his function in this particular viz. Forgivenesse of sins in these four things 1. Prayer 2. Censures of the Church 3. Sacraments 4. The word preached 1. Prayer Iam. 5. 14 15. If any be sick let him send for the Elders of the Church let them pray over him and if he have committed sins they shall be forgiven him and so shewes it to have been the judgement and practice of the Fathers and the ancientest of the Schoolmen that the power of the Keyes in this particular is much exercised in our being petitioners to God for the persons remission not excluding the prayers of the whole Church in assisting them with theirs for which cause in publick offences S. Augustine exhorts men to shew their repentance accordingly that the Church might pray with the Minister for them for the more sure imparting of the benefit of absolution And that before Thomas Aquinas time the form of absolution was by prayer for the partie that a learned man in his time found fault with that indicative form newly introduced Then the form being not I absolve thee but absolutionem remissionem tribuat tibi omnipotens Deus the Almighty God give unto thee absolution and remission c. unto which the antient Ritualls of the Roman Church as the Greeke according to that of Damascenes form yet retained doth agree and 't is the Primates observation that the ancient Fathers never used any Indicative form but alwaies prayer-wise as ye have heard according to which were the ancient Liturgies of the Latine and Greek Churches howsoever the Popish Priests now stand so much upon it that they place the very essence and efficacie of that their Sacrament in it in the first person and not in the third Indeed our Church to shew it stood not upon forms did in its Liturgie observe each 1. In the absolution after the general Confession it is only declarative At the communion 't is in the form of a prayer at the visitation of the sick 't is both Declarative Optative and Indicative 2. In the Censures of the Church there is an exercise of this part of our function which we maintain against the Montanists Novatians who deny any ministeriall power of reconciling of such penitents as had committed heynous sins and receiving them to the Communion of the faithfull which is contrary to that of Saint Paul as 't is generally expounded by antiquity Gal. 6. 1. If any man be overtaken in a fault i. e. in a scandalous one you who are spiritual restore i. e. upon his repentance such a one in the spirit of meeknesse as in the particular of the Incestuous Corinthian whom as in the name and power of the Lord Iesus he had bin excommunicated by Saint Paul and the Elders there so upon his repentance he was in the same name and by the same power restored again even by such to whom was committed the Ministery of reconciliation 2 Cor. 27. 10. c. And indeed this loosening of men is generally by the Fathers accounted a restoring them to the peace of the Church and admitting
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 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 reâ—couciliation 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 Ierome c. p. 96. He thus declares his judgement viz. As for the Ministerial sentence of private absolution it can be no more then a declaration what God hath done it hath but the force of the Prophet Nathan's absolution God hath taken away thy sins then which construction especially of words judiciall there is nothing more vulgar For example the Publicans are said in the Gospel to have justified God the Iewes in Malachy to have blessed the proud man which sin and prosper not that the one did make God righteous or the other the wicked happy but to blesse to justifie and to absolve are as commonly used for words of judgement or declaration as of true and reall efficacy yea even by the opiâ—ion of the Master of sentences c. Priests are authorized to loose and bind that is to say declare who are bound and who are loosed c. Saint Ierome also whom the Master of the Sentences alledgeth directly affirmeth That as the Priests of the Law could only discern and neither cause nor remove Leprosies so the Ministers of the Gospel when they retain or remit sinnes do but in the one judge how long we continue guilty and in the other declare when we are clear or free Tom 6. Comment in 16. Mat. So saith Mr. Hooker when conversion by manifest tokens did seem effected Absolution
without diminution or alienation he is prescribed to say this prayer before the Lord his God verse 15. Look down from thy holy habitation from heaven and blesse thy people Israel and the Land which thou hast given us as thou swearest c. The book of Psalmes some consisting of Petitions some of Confession some of praises the several parts of prayer what was the end of their composing and collection but as a Liturgy conteining the severall formes framed by the Saints of God in severall ages and accordingly continued and used in the Temple and Synagogues upon severall times and occasions As that for the Sabbath-day in speciall by the Title of it Psal. 92. as Moses prayer was preserved for the use of the Church Psal. 90. to Davids time so was his and others after the captivity to our Saviours time some were used to begin the service with some to end it some before the reading of the Law and Prophets some between them and before the expositions of either as those who have searched into those customes of theirs tell us Praise is the principall part of prayer and for that how often do you read of Set Forms used by the most eminent Saints Moses after the delivery from Pharaoh at the Red Sea pennes a set form of praise for Myrian Exod. 15 1. unto which that of Rev. 15. relates where the Saints in heaven are said to use that form also at the victory over their enemies they sang the song of Moses 1 Chron. 16. â—7 Asaph and his Brethren had forms delivered them by David to thank the Lord with verse 35. say ye save us O God of our salvation c. 2 Chron. 7. 6. Solomon at the dedication of the Temple observes that form which was observed by his Father praised be the Lord for his mercy endureth for ever at which signifying an acceptance of it the glory of the Lord filled the Temple 2 Chron. 29. 30. Hezekiah caused the Priests and Levites to praise God in the words of David and Asaph the Seer No doubt but these worthy reformers Hezekiah and Isaiah were able to have framed prayers and praises of their own and that suddenly as Hezekiah seems to have done at a special occasion in the Temple 1 Kings 19. 14. both of them 2 Chron. 32. 20. in their private but for the publick setled constitutions they rather chose to use those Formes which were used in the Church many ages before in Davids time see then a respect to Antiquity not only in Doctrine but in the Forms of prayer framed by the Saints before them And surely if it were pleasing unto God then according to the Counsell of the Prophet Hoseah to the Israelites in their repentance cap. 14. 2. take to your selves words and say thus unto him why should it not be now he being yesterday and to day and the saâ—e for ever Ezra 3. 10. The like was observed after the Captivity at the repairing of the Temple when Ezra appointed the Lord to be praised after the Ordinance of David King of Israel So much for the Old Testament Now for the New Testament yee have a President for it which is above all Presidents in our blessed Saviour who gave a form to his disciples Luke 11 1. When ye pray say not only as Matthew 6. say after this manner or say thus but say this In Saint Matthew he gives a form to the people and disciples together which was before he sent them forth to preach for that was not till cap. 10. In Saint Luke he gives his disciples a Form after he had made them preachers and Apostles cap. 9. 1. and after the 72 were sent out also cap. 10. 1. and both returned from preaching through the Cities of Israel see how both people and Teachers are allowed a set Form and it seems Iohn Baptist had done the like by the ground of their requests Teach us as John taught his disciples They were not then for New and different wayes from the Church before or coaetaneous with them but for a conformity that it might appear Iohn Baptist disciples and they were one Church and one body A good example for us to follow not to ayme at a Singularity or a division between other Churches and us but to draw as near as we can to a Conjunction with them in having one heart and one tongue Seek not wayes never before thought of but tread in the steps of the precedent times as the Disciples did here teach us as Iohn taught his And the Reconciling of the Evangelists is easie viz. It was our Saviours mind that it should be both a rule for all other and said for a prayer also and that which is a rule for others must needs be in the highest degree so it selfe A Standerd for any measure dry or liquid may be used for that measure too and so 't is no contradiction that the Lords prayer should be as the measure for other prayers and said for a prayer also And that it was so understood by the Fathers in the Primitive times I shall onely represent unto you some of the words of Saint Cyprian in his Sermon upon it who lived about 250. years after our Saviour and died a Martyr He exhorts the people not to omit the use of the Lords prayer with their other prayers in which he hath some such speeches as these surely thou art more likely to obtein thy request cum qui habitat intus in pectore ipse sit in voce when he that is in thy heart is also in thy tongue How can God but hear thee when thou comest in the words of his Sonne takest up the prayer sanctified by his sacred mouth If thou hast no other prayer use this if thou hast others use this also and urge God daily in his own language and with the words of his beloved Son Like him that catched up Alexander in his Armes to appease his Father Phillips anger so saith he take up Christ in thy Armes make him thy spokes-man by taking up his own words that is with right understanding and affection By these and the like expressions in that Father may be seen what was the judgement and practice of the Primitive times in relation to the use of that form of the Lords prayer which the Divines of Leyden do averre clearly that without controversy the whole ancient Church did alwayes observe it not as a Rule only but a Form of prayer 'T is one extremity to make an absolute necessity of the using it alwayes and an other extremity not to use it at all Our Church that in each service at least once owned it as the principall and parent of the rest was free from any vain repetition So much for the first thing observable in our Saviours giving a form to his disciples which is a warrantable president for the Church to do the like for her Members 2. Our Saviour gave himselfe a form of words Matth. 26. 44. he
Roma Babylon aut Roma quo tempore Babylon esse coeperit Cuirei tot ibi circumstantias adhibet S. Johannes vix ut in ea errare â—uiquam contingat Quâ— enim Babylon ibi eadem meretrix magna dicitur c. Edoctum antem ibi se dicit Johannes à spiritu de rebus quae venturae essent Quod si jam Romam ibi quo tu sensu vis designavit nihil venturum edocuit spiritus Ethnica enim tum Roma in Auge erat vel maximè Propheticus verò is liber totus haberi solet c. nimis autem illa misella tum prophetia foret si praediceret fore ut persequeretur Româ— Christianos â—idit verâ— hoc priusquam in Paethmos relegaâ—us esset c. p. 183 184. and p. 185. De ca Roma quae veneficiis seducit quae agnum specie refert scriptam tamen in fronte blasphemiam in Temph Dei sedet cujus merces hominum animae quam decem Reges igne concrematuri sunt ad perniciem sempiternam quae per pseudo prophetam suam vim habet signa faciendi Verè à Toâ—â— dicitur Romam Christianam perditam non iri Non cerâ—è sed illam Antichristianam sciliâ—et c. s Thes 31. De Pontificâ— Râ—mano praecipuis qui iâ—si attribuuntur titulis S. 12. Adversarii parro Dei Antichâ—isti nomen ipsi compeâ—ere evidentissima ratione monstratur Prius enim illi Apostolus 〈◊〉 quum appellat illum homiâ—nem peccati filium perditionâ—s adversarâ—um efferentem se supra vel contra omne id quod dicitur Deus aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it a ut in templâ— Dei tanquam Deus sedeat prae se ferens se esse Deum qui ex collapso Imperio Romano exuâ—get ejusque vacantem dignitatem occâ—pâ—bat haec enim 〈…〉 Romano sâ—la intelligenda esse intelligi posse asserimus Antichristi verâ— nomen ilâ—i competeâ— excellentissimè sivè particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppositionem sive unius reâ— pro altera substitutionem vel legitimè factam aut per vim fraudâ—â— c significat S. 13. i. e. Omni instiumentorâ—m Satanicorum genere usus est sophistica hypocrisâ— menâ—aciis aequâ—vâ—cationibus perfidia perjuriis violentia veneno aâ—mis adeo ut merito dici possit bestiae illi formidabili quae Pardo Vrso Leâ—â—i similis est quâ Romanum Imperium significatum est successisse c. Faxit Deus ut Ecclesia ab Antichristi fraudibus Tyraâ—nide liberetur Religiosae sapientiae est Curiam Romanam aâ— Ecclesia in qâ—â Pâ—ntifex sedeaâ— interstinguere c. t â—ùm Episcopâ—s Romanus erecta sibi iâ— orbe Christiano Monarchia dominationem usurpet in omnes Ecclesias pastores in tantam erectus superbiam 1 ut Deum se dicat Can. satis dist 96. lib. 1. Sacâ—ar Cerem cap. de Benedictiensis veliâ—qâ—e 2 adâ—rari Concil Lateranâ—ult Seâ—â— 1. 3. 9 â— omnemque tribui sibi potestatem in 〈◊〉 in terra res Ecclesiasticas oâ—nes dispâ—nat articulos fi lei definiat Scripturarum authorâ—taâ—em atque interpretationem à se esse dicat animarum 〈◊〉 exerceat veta juramentáque dispenset novos Dei cultus iâ—stituat Tum in civilibus legi â—mam magistratuâ—um auâ—hâ—itatem pedibâ—s subâ— gat 〈◊〉 ablatis 〈◊〉 Imperiis Credimus atque asserimus esse verum illum Gâ—rmanâ—m Antichristâ—m perditicnis filium pronâ—nciatum in verbo 〈◊〉 Meretricem purpuratam it sidenâ—em septem 〈◊〉 in â—ogna civitate quae regnum 〈◊〉 in Reges terrae Expectaâ—â—sque dum Dominus prâ—ut prâ—â—sit ac jam coepit conficiâ—ns cum spirituoris sui tandem illâ—stâ—â— adventu suo aboleat u Calvin Epist. 104. Under the Papacy some Church remaineth a Church crazed forlorne mistaken yet some Church his reason is Antichrist must sit in the Temple of God which is cited by Mr. Hooker Instit. Sect. 27. Gehâ—â—i a man though over-run with a Leprosy and to be shunned as unclean Antichristianismus est morbus in Christianismâ— * The words of the Cardinal are these viz. by this Article i. e. that Kings are not deposable by the Pope we are cast headlong into a manifest heresie as binding us to confesse that for many ages past the Catholick Church hath been banished out of the whole world for if the Champions of the doctrine contrary to this Article do hold an impious detestable opinion contrary to Gods word then doubtless the Pope for so many hundred years expired hath not been the head of the Church but an heretick and the Antichrist p. 453. * The usual stile of the Sybils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Roma septicollis in Plutarch Varro a Festival among the Romans called dies septem montium Tertul. in his time calls the people of Rome the people of the seven hills Ipsam vernaculam septem collium plebem convenio Apol. l. 35. x Ita avidè avent homines â—ii Petrum Romae alicubi in Scripturâ reperire potiâ—s ut Babyloneâ—â— velint esse Romam ubi Peâ—â—us fuit quam ut Petrus Romae nâ—n fuerit Valde enim illorum interest ad â—aput fidei ut Petrus Romae credâ—tur fuisse c. Tort. Torti p 183. y Certissimum esse nomine Babylenis Romaâ—urbem significari Anno 45. n. 18. z Huiâ— conveniunt aptissimè omnia atque illud inprimis quod alii conveâ—ire non potest optimè etiam convenisseâ— quod in â—odem capite mulier quam vidisti est civitas magna quae habet regnum super reges terrâ— a Existimamus nomine Babylonis Remanam urbem significari in hoc Apocalypsis opere ubi toties Babylon nominatur c. omnia quae his capitibas memorantur in Romanam urbem aptissimè quadrant b Iohannes in Apocalypsi Passim Romam vocat Babylonem ut Tertullianus annotavit â—pertè colligitut ex cap. 17. Apocalâ—p ubi dicituy Babylon magna sedere suprà septem montes habere imperium super reges terrae nec enim alia civitas est quae Iohannis tempore imperium habuerat super reges terrae quam Roma notissimum est supra septem colles Romam aedificatam esse lib. 3. de Rom. Pont. cap. 13. c Romaà Johanne vocatur Babylon quia Babilon fuit figura Romae quibus verbiâ— aptè designat Romam Object Answ. a Answ. to Rhemist Comment on N. T upon this place Magnopere curandum est ut id teneamus quod ubique quod semper quod ab omnibus creditum est hoc est enim verè propriè Catholicum contr haeresin cap. 3. a Initialis doctrina de ministerio Ecclesiae quia tum ordinabantur per impositionem manuum * Totum munus Prophericum c. Phil. 1. 1. * 1 Ep. â— 12. Book of Ordination Object Answ. Object Answ. Book of Ordination Object Answ. 1. 2 Quest. Answ. Object Answ. 1. Gildas * De Minister Anglican Object Answ. * See Bishop