the Ordination of that Ministery which he had in England because Imposition of hands was in the Church of Rome from the times of â—he Apostles is there continued to this day although much mixed with many pollutions of their own Obj. But if those that separate from us will throw away all that comes through Rome what course will they take when they have denied all the Ordinances that have been administred for these ninety years in England for if no Ministery then certainly no Authoritative Preaching no Sacraments and thus they have renounced their baptisme which they had by these Ministers What Method then will they take in their Reformation Ans. How will they come to be rebaptized They will tell us peradventure that they will Covenant together and then Elect and ordain a Minister and he shall baptize 1. Reply Will they Covenant together supposing themselves to be Saints first say they so Are they Saints by a calling How came they to be so What did God call them immediately No They must say many if not all of them who have any truth of grace by the preaching of the word they were called What from those Ministers from whom they separate as no Ministers because of their Ordination Hath the Lord so far owned his despised Members as to make them the instruments to bring these to be visible Saints fit to imbody or Covenant And are these now no Ministers Are these the effect of their Ministerial labours and they no Ministers 1. Ans. But they say They will Elect and Ordain one Minister and then he shall rebaptize 2. Reply But since he did renounce his own baptisme also who shall baptize him first There must be a Minister to do that to be sure he cannot do it himself nor none of them for they are private persons To administer the Lords Supper before they be baptized is contrary to the Scripture-rules as Iustinus Martyr defends But how can they Ordain this Minister not being themselves baptized Where doth it appear in Scripture that an unbaptized people did ever Elect or Ordain a Minister These absurdities would necessarily follow such a reformation of this whole Land by denying thâ— Ministers to be true Ministers and by annulling their Ordination because it came through the Church of Rome 2. Ans. But secondly I answer to the main Objection of our Ordination passing through Rome to us That the Churches of England had not their first beginning from Rome as some fondly and ignorantly conceive but rather from Ierusalem Yea Baronius a great stickler for Romes priviledges yet acknowledgeth the Antiquity of the Church of England before Rome it self observing the conversion of England to Christianity to have been the five and thirtieth year after the Ascension of Christ and the Conversion of Rome to have been ten years after in the year 45. So that the Churches of England were at first rightly gathered and constituted the instruments of gathering being from Ierusalem Apostles or Apostolical men as is evident from Mr. Fox Neither is it to be doubted but that they did Ordain Officers in the Churches for we read of Ministers and Bishops The Land falling to the possession of the Saxons about the year 568. the History saith p. 147. that by them all the Clergy and the Christian Ministers of the Britains were then utterly driven out in so much that the Archbishops of London York went into Wales Thus long then it seems that the Ministers of England had no Ordination from Româ— This appears also by Austin the Monk who came inâ—o England in the year 598 it is observed by Mr. Fox p. 153. that about the year 600. Aâ—stâ—n assembled the Bishops and Doctors of Britain so that still here were Ministers and charged them for to preach the Gospel to the English men and also that they should among themselves reform certain Rites in their Church especially for Easter-tide and for baptizing after the manner of Rome to which the Scots and Briâ—tains would not agree which shews that they did not neither would they depend upon Rome Since then there were so many Ministers and Bishops in England who had their Ordination by Succession from those Apostolical men and not from Rome and opposed Austin the Monk indeavouring to settle Rites Ceremonies and Superstitions according to the practise of Rome why may not we suppose that these again might preach the Gospel to the English maintaining Baptisme and Ordination in that purity wherewith they were Instituted by IesusChrist Moreover It is very observable from Mr. Selden and Mr. Speeds Historie of great Britain that in the Church of England the corruptions which the Church of Rome would have introduced about Ordination of Ministers and other Ecclesiastical affairs were withstood and opposed by the Kings of England Nor do we read of any Ministers in England that were ordained by any Agents sent from Rome but onely of some idle Ceremonies of Confirmation of them that were ordained by the Pall and the Ring brought thence into England So that if the whole be well considered it will puzzle those of the Separation to prove that the Church of England was beholding to the Church of Rome for either the first plantation after Reformation or continuation of the Gospel Church and Ministery therein from the first beginning even to this very day 3. Ans. But thirdly I answer that in case it be granted that our Ordination have passed through Rome so that it have been formerly corrupted with some Romish Rites Ceremonies as Baptisme also was and that stubble have been built upon Gold and upon the true Institution of Christ for the ordaining rightly the Gospel-Ministers Yet neither this scruple nor the Objection of Bishops ordaining formerly is sufficient to null our Ordination and make void the true Ministery of England nor any warrantable Plea to separate from us and from our Congregations A stream of water that springs from a clear Fountain may in the first Reach run like the Fountain clear in the second Reach by reason of a muddy and soul bottom it may run also muddy and in the third Reach it may come out again clear and run as at the first And yet none will deny it in the third Reach to have streamed from a clear Fountain neither any loath to drink of it because immediatly before it ran through a muddy Reach Even so our ordination hath sprung from a clear Fountain from Christ our Head and in the first Reach of the Primitive times ran very clear without corruptions or innovations of sinfull men and Prelates In the second Reach of corrupt and Popish times it ran more muddy by reason of pollutions and filthy inventions and Ceremonies Superstitiously added to it by the Popes But now in the third Reach of Reformation from Popery it runs again clear as at the first And therefore who with conscience can deny it to come from a clear Fountain and ought to loath it because more immediatly it
informed that some have said that my heart is still at Rome whose mouthes must be stopped and those bâ—ats of spight and envy coming forth from thence like the frogs that came out of the mouth of tâ—e Dragon of the Beast and of the false Prophet Revel 16. vers 13. must be crushed least from câ—oaking at the first they proceed further to poison and envenome that good name and reputation which I hope I have purchased unto my self both by a known affection to the state affairs and Governours and by soundness of Doctrine these ten years that I have lived in Kent where my Teaching hath had the Approbation of all sorts of people of sound judgment who far and near have resorted to me and acknowledged from me the comfortable work of the Ministery uppon their Souls And as for any inclination or bending of my heart or affection to Rome I doubt not but that all England hath taken notice of my writings and actings against that Triple crowned man of sin and his Emissaries the Priests and Iesuites here in England against whom I have been often by Authority commanded up to London to the Sessions held at the old Bayly and without any competent satisfaction from the State have spent and wasted much of my poor estate which should have been my Wives and poor childrens portion and comfort hereafter In which Bell the Franciscan Friar Sanderson alias Holland and Wright both Iesuites and some others whose names are at present out of my memory have been discovered and according to the Laws of the Land brought to condigne punishment at Tyâ—urn For which service I have been often assaulted and threatned with murther by my bloud thirsâ—y enemies the Romish Papists to whom Mr. Nichols his party rashly judgeth my heart inclines as unto friends but especially by one Burke an Iâ—ish Gentleman in Alders-gate street and in Shoo-lane by one Captain Vincent Burton who came from Flanders purposely to kill me and had glutted his malice with bloud in my very châ—mber where I lodged had not the ever watching Providence of heaven prevented his murtherous intentions Which dangers threatning my life were well seen and credited by the Right Honourable my Lord chiâ—f Iustice Rowls when at the execution of Wright the Iesuite he charged one Mr. Thomas Mayo an Officer of the State to guard me during my abode in London and offered me more strength to secure me would I have accepted of it which I refused having constantly about me a Trooper also at my charge well known unto you of this Parish But can my heart be at Rome where if my body were it would be burnt to ashes for my good services to England as were the bones of the Byshop of Spalato after that upon fair promises he returned from England unto the Pope But these somes of malice are against me because I durst dispute with Mr. Nichols a private man and contend as the Saints have formerly done for the truth and because as a Schollar by way of Argument I have granted that the contrary whereof he could not prove nor so much as offered to reply against it to wit that Rome is a Church and true in some substantials though not in her corruptions of Rites foolish ceremonies superstitions and some false Doctrines contrary to the Scriptures Which opinion Beloved I shall never hold tenaciously noâ— heretically by inhering to it if by sounder judgements I may be convinced of the contrary to whom I shall willingly submit and not disturb as too many do the tender flocks of Iesus Christ. The ground therefore whereon at present I say this Opinion may be grounded and by me was truely intended when I answered Mr. Nichols saying that Rome was and was not a Church in several respects was this First Although it be true that the Councel of Trent convocated in the year 1547. did desperately wound the Church of Rome first in that it did heighten and multiply her damnable errours Secondly in that it did draw all the poison into one entire monster and body of errour and presented it all to the world as the Doctrine of the Church Yet as the dissenting parties from other councels setling the Popes Supremacy communicating in one kinde of worshipping of images disallowing the use of the Bible to the people forbidding Priests to marry and in England Mr. Iohn Wickliffs Tenents as I have shewed before were ground sufficient to discover a party a people a Church in Rome and in England which Mr. Nichols himself opposed not but rather seem to grant it then the like may be said since the councel of Trent for if any have opposed or dissented from or disallowed that councel they must be said to disallow those damnable errours that poison drawn into one entire monster and body of errour But many there are who have opposed dissented from and disallowed that councel Ergo They must be said 'to disallow those damnable errours that poison drawn into one entire monster and body of errour The Minor is known to such as have travailed beyond the Seas and no doubt to all learned Divines who have perused such Bookes as do lay down the State of Rome since the councel Wherein they shall finde that the whole Kingdom of France to this day hath opposed that councel besides many other learned Divines and among them the whole University of the Sorbonites at Paris who unanimously and strongly maintain the Oath of Allegiance to Kings Princes Governours of Nations against the Pope and so vigorously have opposed the Popes supremacy voted in the councel of Trent that had not Vrban the Eight complyed with the Court of Paris when Cardinal Richlieu was in his height of command and prosperity either he â—imself or one Friar Ioseph a Capuchin had been made Antipope for France and all Addresses to the Pope of Rome had been forbidden to the people of France in general at which they have been aiming these many years and I believe will ere long effect it if this Cardinal at present Mazarini continue in favour and keep close Prisoner that Popes great favourite Cardinal de Retz such is the regard that Kingdom hath to the councel of Trent to the Popes supremacy â—etled by it The same Oath of Allegiance hath been vigorously maintained and the Popes supremacy strongly denied these many years in England by some also of the Popish Religion as by Mr. Roger Widrington in his Apology but especially by the order of the Bendictines amongst whom Price the superiour of that family in England and before him Doctor Preston a Prisoner formerly in the Clinke who being excommunicated by the Pope for his opinion was by King Iames protected against the Pope the like Sir William Howard otherwise a Papist hath opposed in print all these slighting the councel of Trents determination as a point of faith and disregarding the Popes thundering out excommunications against them Besides these what dissenting parties must needs be there whereas many
for the satisfaction he had of him that he was a fit man to take care of their state and in the mean time he sends unto them Epaphroditus vers 25. and exhorteth them to receive him in the Lord with all gladness and hold such in reputation vers 29. and this without the peoples Election judging their after-approbation to be sufficient Even so for our peoples Election of a Minister if it be not before the Minister comes to a place and he be sent by a Patron yet sometimes the peoples acceptance and approbation afterwards may supply the want of Election at the first as Iacobs after-consent and acceptance of Leah made her to be his wife though he chose her not at the first Now fourthly For the final cause requisite for the compleating a true Minister of Christ it appeareth in many of us by our profit in converting many Souls Yea those that have separated from us must confess that they also were at the first awakened by us We have then Gods ordinary and dayly assistance in our Ministery for the perfecting of the Saints for the edifying of the body of Christ Ephes. 4. vers 12. which is the end of the Ministery and not Babylonish or Antichristian This is clearly seen and proved for Gods assistance appeareth in his effectual working mens conversion by the work of the Ministery for conversion is by the word 1 Cor. 4. vers 15. Rom. 1. vers 16. through the Spirit and not by the word delivered without the Spirit and it is not in man to move the heart to grace 1 Cor. 3. vers 5.6 2 Cor. 3. vers 5. But God doth take the power of conversion to himself Deut. 30. vers 6. Act. 16. vers 14. The means indeed is the word Iames 1. vers 18. Examples hereof we have throughout the Acts of the Apostles Therefore iâ— men be here converted God doth aid the Ministers and is with them by the power of his Spirit in that work 2 Cor. 3. vers 3. by which the Apostle proveth to have the power of the Spirit in his Ministery by the conversion of his hearers All which considered and finding the four causes requisite to make up and compleat true Ministers to be with us I conclude that the Parish Officiating Ministers in England for the most part are men sufficiently qualified by God orderly called to the Ministery and to do that work which Christ appointed his Ministers to do and consequently that they are not Babylonish but true and lawfull Ministers of Iesus Christ. 4. Argument They that have the true properties of true Shepheards are Christs true Ministers But the Parish Officiating Ministers in England have the true properties of true Shepheards Ergo The Parish Officiating Ministers in England are Christs true Ministers and consequently are not Babylonish or Antichristian The Minor I prove thus from the 10. of Iohn for first these go in by the door vers 2. that is by Iesus Christ v. 7. by his call and the Churches as I have proved before Secondly the Porter openeth unto them vers 3. who invisibly letting men into the Church by Christ the door is Gods spirit who doth qualifie true Ministers with gifts and graces and is forcible by them to win people And visibly the Porter is the Authority committed by the Church unto some for admitting men into the house the Church of God Thirdly they lead them forth vers 3. that is from pasture to pasture from milk the grounds of Religion to strong meat Catechizing and otherwise interpreting the holy Scriptures unto them Which true properties of a Shepheard being found in the Parish Officiating Ministers here in England it appeareth that they are true Shepheards and so true Ministers of Iesus Christ and therefore neither Babylonish nor Antichristian or Popish Thus having with Arguments proved unto you that our Ministers are true Gospel Ministers for the further clearing this truth it remains that we answer to what they object against us who do separate from us which is chiefly this Object The Ordination of the Ministers who aâ— this time are Parish Officiating Ministers came from the Romish Synagogue they also were ordained by Bishops Ergo They are not true Ministers or thus Those Ministers which stand by a Romish Institution are no true Ministers But the Ministers of England stand by a Romish Institution Ergo They are no true Ministers but Babylonish and Antichristian 1. Answ. The Minor of this Syllogisme must be denied for we stand by no Romish Institution for Ordination is none of Romes inventions but instituted by the Lord Iesus Christ. So that the Ministers of England stand by an Institution of Christ descending to them from the Apostles through the Church of Rome must be the meaning of this Argument To which we answer that the passing through Rome nulls not the Institution of Christ. As we cast not away the Scriptures Sacraments and what ever Ordinances we have now though they have descended to us from the Apostles through Rome Which Argument runs as strong against Baptisme which though mingled with Romish inventions is not therefore nulled The vessels that were once dedicated to God by his own Institution though they were put into the house of Nebuchadnezars Gods and those that were fit very likely used to drink Wine in when he praised the Gods they were not so much as new cast again but carried to Ierusalem Ezra 1. vers 11. Yea Mr. Iohnson a great man of the separation seeing one that was a Minister in the Church of England afterwards to be chosen a Teacher to a separate Congregation without any new imposing of hands undertakes to justifie the Action thus in five Propositions 1. Imposition of hands is of God and not an invention of man It was not a Post or a Threshold first brought by Antichrist into the Temple of God but had therein before ever Antichrist sate there 2. Baptisme and Imposition of hands are joyned together among the Principles of the foundation spoken of Hebr. 6. vers 2. Therefore they ought to be regarded 3. Imposition of hands is in the Church of Rome still given to the Ofâ—â—ce of the Ministery and in the name of the Lord as they do also still administer Baptisme 4. We finde not either precept example or ground in the Scriptuâ—e binding to the repetition of it 5. The Priests and Levites in Israel becoming unclean when afterward they were cleansed retained still their places of being Priests and Levites and the Children of the Priests and Levites â—ucceeding after them did administer without a new anointing or new Imposition of hands Thus Mr. Iohnson and with him also Mr. Ainsworth though in their judgement both for the Separation opposed rebaptization because baptisme is an Ordinance of God which was had in the Church of Rome before the sell into Apostasie and hath been there continued ever since the Apostles times however commingled with many inventions of their own So likewise Mr. Iohnson defended
passed through the mud of corruptions and corrupt men The Sun shineth one day bright the next day is obscured with clouds and the third day shines bright again And who of sound judgement will the third day deny that light and brightness to be truely the Suns because the day before it was obscured and hid with clouds Or who will refuse the benefit of the Suns light and brightness the third day because it was the day before clouded and obscured Or who will deny the third dayes light truely to be the Suns because the day before there was not from the Sun so clear a light The same I say of our Ordination that indeed it did shine in the Primitive times and when our Churches in England were first constituted with a most clear and bright light of Christs own Institution but afterwards it was obscured and hid in a cloud of Superstitions Popish Rites and Ceremonies and now again is clear and bright and shineth with the light of the true Institution Who therefore of sound judgement will refuse the benefit of it Who can deny it to be from the Sun of Righteousness Jesus Christ because in Popish times it was obscured with clouds of Superstition Though by the Papists we are unjustly called Hereticks Yet some of them deny not to us what those of the Separation here will not grant us Some of them do still look upon our Ordination as true by reason of the Head and Fountain of Iesus Christ from whom it sprang Dominicus Soto Bellarmine Gregorius de Valentia do teach out of Austin grounding on the Scripture that Heretical Bishops may lawfully ordain and that it is an Heresie such as the Donatists was to deny it To this agrees the judgement of our Saviour who teacheth that the Scribes and Pharisees have a lawfull Succession they sit in his Chair their calling is of God though a Race of bad men possessed that Chair and Christ will have them acknowledged for their lawfull Ministers Math. 23. vers 2 3. So is our calling and succession though it passed through corrupt times The Scriptures themselves Baptisme and the Articles of our Creed have all passed through the Papacie unto us and yet they cease not to be true Scriptures nor true baptisme Much less doth Ordination cease to be true and right it being an Act of Jurisdiction which may be legally and lawfully performed by men of corrupt Faith We must carefully distinguish the Acts of Office which have their form and being from a Root or Fountain without us from the qualities of the man that performeth that Office The man may be naught yet his Office be good and Acts done by verâ—ue of his Office may be good just and allowable although the man his religion be naught As for instance in Caiphas and in those Priests to whom our Saviour bad the Lepers go and shew themselves Luke 17. vers 14. A Popish Land Lord makes to his Tenant a Lease of a Farm The Lease is not Antichristian but good in Law although he that demised it be for his Religion a Papist A Popish Judge doth pass a sentende in Court which standeth good in Judicature his sentence is not Popish though he that pronounced it be a Papist The reason is because the Legal sentence is not of him nor from him as a Papist but as a Iudge who doth but deliver that which he hath received from an higher root the Law So in this case Ordination is an Act of Office derived from Christ and it is not Popish though executed by a Papist We do not rebaptize them that were baptized by a Popish Priest because the power of Gods Ordinance depends not on the Person that doth execute the same but upon an higher foundation the Institution of Christ. Ministerial Acts are not vitiated or made null though they pass through the hands of bad men but stand good to all intents and purposes to such as receive them aright by vertue of their Office Authoritatively derived from the first Institution Yea further I say that if there have been no true Ministers in England or else where no true Ordinances nor Churches but where there hath been no humane mixtures nor wicked Persons or Officers then there have been but few Ministers Ordinances or Churches since there was a Church upon earth and if there ought to be separation from such Ministers Churches then we should have found before these dayes Separatists enough How hardly was Superstition kept out in the Church of the Iews before the Captivity Afterwards when Christ came were they clear What shall we say of corrupt Caiphas then the high Priest his corrupt entering into and his continuing in the place for one year So the Pharisees a generation corrupt that God never Instituted their School began some say two hundred and fourty years some say more before Christ and for their Superstitious inventions they were not barren in them But did Christ so soon as he came to preach call away the people and bid them separate No we finde no such words but rather we read that though here were corrupt Officers Christ bids the multitude hear them and observe and do whatsoever they bid them observe and do Math. 23. v. 3. After Christ how long did the Churches continue without Superstitious mixtures I believe we shall finde that the Church hath not been long free but we do not finde separation presently and nulling of Ministers as now Men should do well to give us a precept or example out of the word where Ordinances have been dispensed true for the substance though some humane mixtures have been joyned to them that therefore they were iteraâ—ed 4. Aâ—s Fourthly I answer that if the true succession of Ministers of England and true Ordination of them have failed decayed or been lost because of either Bishops or Popish Prelates or a Romish Presbytery in the time of Popery from whom we have descended then it must be shewed in whom particularly or in what Prelates Bishops or Presbyters this Ordination fiâ—st decayed died and was quite lost and abolished If we look back to the beginning of Popish Superstition in England and to the first Bishops and Presbyters that then Apâ—staâ—ized from the purity of the Gospel and of the Ordinances of Christ to Popery we shall finde that Ordination for substance died not in them for before they fall they were truely and rightly Ordained to preach and pray and if to preaching and praying they added Mass mumming that their first corruption did not deprive them of that first power which by true Ordination they received to preach and to pray for that power was not given them conditionally so long as they preserved themselves from corruptions and to be forfeited by corruptions as I shewed before that corruptions in an Officer do not null or make void the Acts of Office which have their form and being from a root or foundation without Ordination therefore in them was not lost
by reason of their corruptions And if not lost in them then in them it still continued and if it continued in them then still in them there was by vertue of their true Ordination for substance potestas in and potestas ad a power in in themselves to preach and to pray still and a power to or towards to or towards others to communicate this power by imposition of hands to others to other Ministers and Presbyters in whom neither could Ordination for subsâ—ance be lost for their superstitions and corruptions could not make void null the Acts of Office belonging to them from a Root and Fountain without and Authoritatively derived to them from the first Institution of Christ and from their Ordination by imposition of hands by the former Presbyters still true for substance And if their Superstitions and corruptions could make Ordination void and null the Superstitions and corruptions of the former should also have made it void and so it must be said to decay in the first in whom it decayed not they having been rightly ordained for substance before their fall apostasie Now the Superstitions corruptions of those that succeeded the first were in kinde of the same nature and quality with those that were found in the first and so they could not being the same in kinde and nature do more then the first noâ— make void and null that Ordination for substance which the first corruptions in the first Apostates never made void and null So that in those Presbyters who succeeded the first back-sliders there was also potestas in and potestas ad power in themselves to preach and to pray and power to or towards others to communicate this power by imposition of hands to others And so in them neither could ordination for substance still right die or decay And so successively ordination for substance continued true notwithstanding the corruptions and evil qualities of Officers till the glorious light of Reformation began again to shine As in a wall which onâ— day is seen and known by the colour of a white plaistering over it but the next day is found with another colour even dawbed over with black yet still continues in the substance of the stones and other materials to be the same wall the black dawbing or any other paintings not being so destructive as to destroy the substance of the wall Even so Ordination as a strong wall to the Church of Christ though at first in the pure and Primitive times it was observed and known by the true white colour of Imposition of hands by the Presbytery with fasting and prayer without any Oyls or dawbing ointings and Chrisms by praying and preaching onely without that black corruption and Superstition of Mass-mumming or paintings of an unbloudy Sacrifice yet continues and then continued true for substance and was not quite destroyed or abolished by the colours of Rites and Superstitious Ceremonies put upon it by corrupt Bishops Presbyters who lived in England in the height of Pope y and Romish Superstition And thus as I have looked back to the beginning of Popery and there have found no nulling no destroying of true Ordination for substance nor any decay or loss of it in the succâ—ssion of Presbyters following and succeeding untill the Reformation Let us now take a view of the first Reformers who were ashamed of the former corruptions and Apostasies who left off Mass-mumming and offering an unbloudy sacrifice in the Mass and let us now see whether in them continuing Preaching and praying Ordination for substance were lost and decayed so that in them there remained not still potestas in and potestas ad power in in themselves to Preach and to Pray and power to or towards others to communicate to other Presbyters by Imposition of hands the same power to pray to Preach the word and to Administer the Sacraments Object It may be Objected and said of them that they being Ordained to the Mass as well as to Preaching Praying and Admistring the Sacraments could not Ordain others to Preaching and Praying and Administring the Sacraments onely unless they Ordained them to what themselves had been Ordained to wit to Sacrifice also and to the Mass because their power reached to the latter as well as to the former And so the Ministers succeeding them and yet not truely Ordained to the same full power of Massing and Sacrificing to which they that Ordained them had been themselves Ordained but being Ordained to one part onely of their power to wit to Preaching and Praying and Administring the Sacraments and not to Sacrifice and the Mass were not truely Ordained because the first Reformers had shaken off and renounced their own full power which themselves had received by abjuring the Mass and Sacrifice to which their power reachâ—d and so could communicate no power to others but in that fulness of power for kinde and nature which themselves had formerly received Ans. To the which Objection I answer with this plain and easie instance of a Justice of the Peace now amongst us whose former power was onely to Administer Justice and to act by Law against Delinquents and Offenders binding them over to the Sessions or committing them to the Gaol or Prison But now to this his power is further added by an Act of Parliament another power to joyn in the State of Marriage such as shall come before him to be married and to declare them Man and Wife giving them his Certificate that they are truely and lawfully coupled together in the State of Matrimony If now a Justice of the Peace should make a scruple of doing this as some I hear already do his Conscience telling him that Marriages have for many years in all sorts of Churches yea in the best Reformed Churches alwayes belonged to the Ministery as an Ordinance of God though not as a Sacrament as Rome â—eaâ—eth and for that Matrimony is an honourable estate in its Relation to Christ the husband and the Church his spouse Eph. 5. Chap. and not rashly to be undertaken but with grounds reasons and Scripture to be laid upâ—n cleared to the Parties that are to be Wedded and that with good counsel Admonition and prayer to God for a blessing upon the Parties to be maâ—â—ied for the better knowing their duties each to the other better performing those duties and for the better guiding their lives in love peace and unity for the time to come If I say upon these grounds acknowledging himself unlearned in the Scriptures unfit for such good counsel instruction and Admonition having not a Spirit of prayer for such a purpose he should renounce that power given unto him to joyn Man Wiâ—e together and should absolutely refuse to practise it any longer as not belonging to him according to the Dictate of his Conscience Yet the other part of his Power to Administer Justice against Offenders would still continue in force his Power Authority and Commission for that