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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

all that is called God or worshipped And consequently that Rome where he hath settled his Chayre hath long since begun and yet continueth to be that Babylon from whose communion we are charged to sever our selves by that voyce from Heaven Apoc. 18.4 Goe out of her my People that ye be not partakers of her sinnes and receive not of her Plagues The judgement of the Primate wrot by him long agoe in answer to the request of a learned Friend what is meant by the beast that was and is not and yet is and other passages in the 17. and 18. of the Revelation IN the Revelation these four Particalars must be carefully distinguished The woman which is the great City Babylon The first beast which ariseth out of the Sea Apoc. 13.1 The second beast which ariseth out of the Earth Apoc. 13.11 and the false Prophet which ministreth to the second beast that goeth to destruction Apoc. 16.13 19.20 by which are meant as I conceive Vrbs Romana Imperium Romanum Pontifex Romanus and Clerus Romanus The two beasts in Cap. 13. verse 11. are plainly distinguished and that distinction must necessarily be observed in the seventeenth Chapter Likewise for the great beast mentioned in the third and seventh verses of that Chapter is the same with the first beast of the thirteenth Chapter as appeareth by the like description of the seven heads and ten horns the lesser beasts mentioned in the eighth and eleventh verses which is the last head of the former can be no other but the second beast mentioned in the thirteenth Chapter verse 22. who revived the Image of the former i. e. of the Empire and made all to admire and adore it Now the Question is how this latter which is Pontifex Romanus can be said to be the beast that was and is not and yet is My conceit of this is Singular but such as it is I will not conceal from you The Pontifices among the ancient Rom. as Dionysius Halicarnassaeus no●eth in his second Book of Roman Antiquities were obnoxious to no other jurisdiction neither were bound to render account of their doings to any they were only at the command of the Pontifex maximus whose authority was so great that the Emperours thought it inconvenient that this Supremacy should be committed to any other therefore by assumeing it to themselves and anexing it to their imperial Crown they did by this means extinguish the Spiritual Magistracie and in a sort extinguish the solemne Magistracy which under the 5. former heads was distinguished from all other superiour Governments and prosecuted with special regard and reverence That as if now for example in our state one should Prophesie of the Government of the Dukes of Lancaster under the like Type he might say of them in this manner The beast that was for the Dukes of Lancaster in their time have been great and is not for by annexing of the Dutchey to the Crown there is now no speech of any Duke and yet is for the Dutchey still remaineth with the several offices appertaining thereunto though the state of the Duke lieth as it were drowned in the person of the King So in like manner the Angel might speak of these Pontifices Romani the beast that was for he was in former time of speciall account And is not Being now confounded and in a manner swallowed up with the state of the Emperour And yet is for the Priest-hood remained still the Title and Dignity thereof resting in the Emperour This Beast this Pontifex Romanus shall hereafter appear in his Pontificalibus and by his creatures the false Prophet induce the world to accept his Pontifical power for the highest upon earth as before they did the Imperial the image whereof is in this perfectly revived As for the second we are to consider that the seven heads of the first beast are expounded Apoc. 17.9 10. to be both the seven Mountains on which the woman i. e. the great City verse 18. was seated and the seven Kings or head Governours by which that City was ruled The Pope in regard of his Civil power over the woman i. e. his Regall Power over the City of Rome orderly succeedeth the six heads that went before him and so becometh the seventh claiming that respect in higher headship then did his Predecessors But not content with that for whereas the state of Pontifex maximus which in Saint Johns time after a sort was and is not as hath been shewed by means of the Christian Emperors was clean extinguisht the first of them bearing only the Title but not exercising the Office and Gratian the Emperour at last abolishing both the Title and the Office as by Zosimus a heathen Historian we understand the Pope raised it again out of the grave and took it to himself and after he had gotten to be the seventh head retained not the pontificality as an appendant of his regall Power as did the Emperours before him but advanced the head thereof far above any of the seven civil supreme governments making himself by that means an eight head distinct from any of the former which in respect of his civil Power was one of the seven Neither was he content to extend the jurisdiction of his Pontificality ad urbem regiones suburbicarias onely or to bound it within the confines of Italy but which was never done by any Pontifex maximus before him by being Pontifex urbis he challenged a Title of Summus Pontifex Orbis and so became not onely a head of the former beast but also a severall beast by himself receiving in his government the image of the former beasts drawing all the world to worship the same for as Augustinus Steuchus writeth in his second Book against Laur. Valla when the Pontificality was first set up in Rome all Nations from East to West did worship the Pope no otherwise then of old the Caesars A SERMON Preached at Christ-Church Dublyn before the Lord Deputie and the Parliament of Ireland by BP BEDELL Bishop of Kilmore in Ireland Anno 1634. Revel 18.4 And I heard another voyce from Heaven saying Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues Right Honorable Reverend Worshipful and Beloved THe Censure that Saint Hierome passeth on this Book of the Revelation Tot Sacramenta quot Verba so many Words so many Mysteries hath often run in my mind and made me even fearful to pronounce concerning the divers Visions in it and even loath to meddle with it Neither have I to my best rememberance above twice in my whole life chosen any Text out of it to declare out of this place which resolution I should stil have holden save that I conceive some extraordinary fitness in this passage for the present occasion of this great meeting And yet even now I shall treat of such a part as is none of the hardest to be understood so as with out

lanching into any deep and subtle Disputations we may keep us by the shore side And if you will be pleased to favour my indeavour with your religious Attention and the weaknesse of my voyce with your silence I will hold as straight a course as I can and without further preamble come to the matter it self of this Text. And first for the Connexion and Declaration of the Sence you shall be pleased to understand that in the former Chapter Saint John is shewed a sight whereat he wondered with great marvel Verse 3. A woman sitting upon a Scarlet coloured beast full of names of Blasphemy which had seven heads and tenn horns this woman had in her fore-head a name written Babylon the great the Mother of harlots and Abominations of the Earth And in the rest of the Chapter the Mystery of the Woman and the beast that bare her being largely declared and one thing amongst the rest that she sitts on seven hills Verse 9. the Conclusion is Verse 18. That she is the great Citie which raigneth over the Kings of the Earth In this Chapter Saint John proceeds in the same matter and tells how he saw first a mighty Angel descending from Heaven and proclaiming the fall of this Babylon Verse 2.3 and towards the end of the Chapter to confirm the matter wih a sign another mighty Angel takes up a Milstone and throwes it into the Sea with this word with like violence Babylon shall be thrown and no more be found Verse 21. In the middest between the Voyces of these two Angels is inserted a long Speech uttered also by a Voyce from Heaven begining at this fourth Verse which I have now read and extending to the twenty ninth partly admonishing Gods People to come out of this Babylon in time Verse 7. partly describing her pride and security going before her destruction partly bringing in as it were the Funeral Song Verse 10. that is sung for her by her followers and Lovers partly exhorting Heaven with those that dwell therein to rejoyce at her ruine Verse 20. This is the Order now for the meaning of the words that shall appeare best by resolving three Questions 1. Whos 's this Voyce is 2. To whom it speaks And 3. What We need not be long to seek Who it is that speaks For both those that speak before and after are expresly called Angels and he that now speaks lacks that Addition and the interest that he challengeth in those that are spoken to calling them My People sheweth plainly to use the words of our blessed Authour in his speech to Peter at the Sea of Tiberias It is the Lord. John 21.7 And albeit those relations between the Lord and his People are often mentioned in Scripture without any restraint to any one person in the blessed Trinity yet because he that here speaks telleth of the Lord Gods judgeing the great Citie Verse the 8. As of another and third person Strong is the Lord God that judgeth her And again Verse 20. Speaking to the Prophets and Apostles saith God hath avenged you on her It is evident that he who hear speakes is the Mediatour Our Lord Jesus Christ who carries his people not in his minde onely but in the Explication of his name Matthew 1.21 He shall save his People from their sinnes Whereto it fitly agrees that this Voyce is uttered From Heaven where our Lord Jesus is at the right hand of God We see the speaker now who are spoken unto Christs People There is no doubt but in some Sense all the World are Christs People His Inheritance his Possession Psalm 2.8 And so much is often expresly expressed Exod. 19.5 But yet the Scripture in many places intimateth that this phrase restraineth from the World to some particular and choice people namely Israel Deut. 7.6 Chap. 10.14 15. and Chap. 3. and 9. The Lord thy God hath chosen thee to be a speciall people unto himselfe above all People that are upon the face of the Earth So Chapter 10. The Lords portion is his People Jacob the lot of his Inheritance Exod. 19.5 Ye shall be my peculiar Treasure above all People though all the Earth be mine Hence it is that these two My people and Israel are used indifferently in the same Sentence as Psalm 57 Heare O my people O Israel and so in many other places Isay 81.8.13 Micah 6 2 yet even amongst these there is some time a difference put for all that are of Isra●l are not counted Gods People to some of them it is said Isay 1.10 Hear the Word of the Lord ye Rulers of Sodome give ear ye People of Gomorah And for an upbraiding of their continual rebellions against the Lord the Prophet Hosea is bidden to name one of his sons Hosea 1.9 Lo-mmi ye are not my people and when to all other their Rebellions they rejected yea crucified the Lord of Glory the Lord also rejected them and as he threatned by his Prophet Isa 65.15 called his servants by another name Christians Even these also are in a different manner so called sometimes all that are within the Covenant of Grace and the Sacraments thereof are called Christs People sometimes th●se that he hath foreknown and that are within the grace of the Covenant God hath not cast away his People whom he foreknew according Rom. 12.2 to that Jer. 31.33 I will put my Law into their inward parts and write it in their hearts I will be their God and they shall be my People And these are those here most properly spoken unto as appears because the Motives here used the fear of partaking in sinne and punishment most properly work upon these besides these being oppressed holden in Captivity by the mystical Babylon here spoken of are in the 6. Verse Exhorted to cry her quittance in the same words almost which the ancient Church of Israel useth concerning the old Babel Psal 137.8 O Daughter of Babylon which art to be destroyed happy shall he be that rewardeth thee as thou hast served us The third and last Point to be cleared remains what the people of God are commanded to doe goe out of her saith our Lord Iesus Christ That is doubtlesse out of Babylon before proclaimed Isa 21.9 to be fallen that is after the Prophetical phrase certainly to fall Babel is fallen is fallen whence this form is borrowed That Babel was a City in Chaldea standing by the River Euphrates where by the occasion of the presumptious Tower the Languages of Mankinde were confounded Genesis 11.10 The first seate of Nymrods Tyranny Chapter 10.10 Nebuchadnezer the King thereof carried thither Captive Jehoiakim and with him Daniel and his companions together with the vessels of the House of God about some twelve years after Zedekiah also was carried away Captive to the same place Jerusalem burnt the Temple desolated and the whole people in a manner carried

and all the kingdome of Antichrist c. This latter passage is only produced by Doctor Heylene as an evidence that the Pope is not declared to be Antichrist either here or any where else in the book of Articles or Homilies which how the force of it can be extended so farre beyond its own sphere doth not appeare For his principal argument that he finds here the Pope and Antichrist distinguished as much as the Devil and the Pope 'T is answered The destinction here is not between the Pope and Antichrist but between him and his Antichristian kingdom for the words are not the Pope the Divell and Antichrist but and all the kingdome of Antichrist That Universality all comprehending both head and members And if we should allow a Duumvirate in the Pope and Devill for the government of that kingdom one as the visible head the other as the invisible or the one him that reigneth the other by whom he receiveth power so to do Rev. 13.4 both might be thus owned without infringing the title of either Howsoever 't is not the arguings from such niceties in the placing of words which the book of Homilies are not strict in as might be shewed in several instances but the observation of the scope and drift of the place the comparing it with others the concurrance of the judgement of severall eminent Bishops afore-cited who cannot be imagined to declare against the doctrine of it will carry the sense of it accordingly with the judicious and unbiassed Reader and so much for the book of Homilies Unto which I might also adde the opinion of some learned men liveing and dying within the outward communion of the Church of Rome To instance onely in Padrio Paulo who wrote the History of the Councill of Trent After whose stabbing by an Emissarie from Rome many of the Clergy of Venice brake out into that application calling that See Impura insana superba meretrix pestis ac lues mortalium and her ruine to be expected according to Rvelat 18. Some of the verses are printed at the end of the Interdict writ by Padrio Paulo and translated out of Italian into Latin by Bishop Bedell who was often an ear-witnsse when he lived in those parts of divers learned men producing that of 2 Thes 2. the man of sin who exalts himself above all c. and shall sit in the Temple of God c. both as an argument that the Bishop of Rome is the person sitting and that those who are oppressed and tyrannised over by him are (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. Gehazi a man though over-run with a Leprosy and to be shunned as unclean Antichristianismus est morbus in Christianismo the Church of God and from thence rejecting any application to Mahumet and fixing it upon the Bishop of Rome some questioning Is it he or shall we look for another others saying as the Jewes of the blind man This is one very like him but many This is he Which puts me in mind of the confident assertion of Cardinal Perron who affirms that whosoever maintaineth this wicked doctrine that Popes have no power to put Kings by their supreme thrones they teach men to beleeve that there hath not been any Church for many ages past and that indeed the Church is the very Synagogue of Antichrist and the Pope in good consequence to be the Antichrist which Oration the Cardinal himselfe addressed to King James upon a supposition it might have converted him See King James Preface to the defence of the right of Kings * 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. Now whereas both sides as you have heard are agreed upon the place to be Rome which checks the phansie of such as would apply it to Constantinople or to persons that never were at either I shall only confirm it out of one of the Popish Writers who hath quoted most of the rest to save the Reader any farther labour if he hath a mind to satisfie himself in it 't is Tyrinus the Jesuit in his Commentary upon the 17. Revelat. Where comparing the vision of the beast with 7 heads and 10 hornes cap. 13. with that of the 17. and granting it to be meant of the same like Pharaoh's dreames the seven eares of corne and the seven kine were both one then for the vision there he saith by the great harlot whose Mystical name is Babylon cannot possibly be meant of any other then Rome 't is plain saith he she sits upon (x) 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. seven Mountains and raigns over the Kings of the earth which can agree to no other city besides And urgeth that place of Saint Peter 2 Peter 5.13 the Church which is at Babylon salutes you to be meant of Rome for as Bishop Andrewes observes (x) Ita avidè avent homines hii Petrum Romae alicubi in Scripturâ reperire potius ut Babylonem velint esse Romam ubi Petrus fuit quam ut Petrus Romae non fuerit Valde enim illorum interest ad caput fidei ut Petrus Romae credatur fuisse c. Tort. Torti p 183. rather then Peter should not be at Rome which they have slender or no proofes for out of Scripture but yet is of great consequence to the Papacy they will confesse it to be Babylon And though 2 Thes 2. he saith the Temple of God where the man of sinne sits is Jerusalem yet here his seat of Babylon must be Rome Produceth the expresse Testimonies of the Fathers for it Lactantius Tertullian Jerome Ambrose Augustine c. and saith he even our hereticks meaning the Protestant Writers for after the same way he calls heresie so worship we the God of our Fathers and in conclusion produceth most of his own associates the Writers of the Church of Rome Sixtus Senensis Bellarmine Bozius Zuarez Salmeran Alcazar unto which I may adde Baronius (y) Certissimum esse nomine Babylonis Romam urbem significari Anno 45. n. 18. 'T

Saint Paul for it is accordingly 2 Tim. 5.22 Lay hands suddenly on no man i. e. ordain And it is the more observable that all are from one and the same Apostle it being one argument to prove Saint Paul was the Authour of this Epistle to the Hebrews by the use of this expression here which is not in the Epistles of any other Apostle 'T is true we read of extraordinary gifts of tongues c. given by laying on of hands in the Acts but they cannot be understood here for they were but temporary and ceased like Scaffolds which after the building of an house are taken down but what is meant here must be as the foundation which remains to the last and all falls with it that agrees to an Ordained Ministery which must continue for the preaching of faith and repentance and administration of Sacraments to the end of the world In which sence is that last speech of our Saviour Matth. 28. Lo I am with you unto the end of the world it cannot be limited to the persons of the Apostles with whose deaths those Administrations did not expire but must be understood collectively of the whole body of the Ministery then as it were in their loines who should succeed in preaching and Baptisme and through whom a successive powerful assistance of the spirit is to be transferred in and through those unto the worlds end This power of officiating was powred on the head of the Apostles and descendeth to the skirts of their garments in these dayes And how like a fundamental Ordination is may easily appear it began at the foundation of the Church and was one of the first stones laid in this Edifice and it must continue to the last for as the Lords Supper is to continue till the second coming of Christ so the Ministers of it have the same term also Ephes 4.13 He gave some Pastors Teachers c. Till we all come unto a perfect man unto the measure of the Stature of the fullnesse of Christ c. Rom. 10.15 Ye have a building of four or five stories high of severall Acts and Ministrations but Ordination of a Ministery is the Foundation Salvation is at the top of this Jacobs Ladder but Ordination at the bottome Whosoever will call on the name of the Lord shall be saved but how shall they call on him on whom they have not believed how shall they believe on him of whom they have not heard and how shall they hear without a Preacher and how shall they preach except they be sent c. See praying believing hearing preaching and then as the foundation of all a Mission of Preachers for that end what is said of the Commandements of the Law James 2. he that offends in one is guilty of all such is the concatenation of the principles of the Gospel break one link and all are endangered He that renounceth his Baptisme renounceth his Faith into which he was baptized even the death and resurrection of our Saviour signified by it Colos 2. Consider what ye do in renouncing the Ministery by whom ye were baptized and have believed 1 Cor. 3.5 if any efficacy be in the Sacrament according to the qualification authoritative faculty of the person officiating see what hazard you run in rejecting of such so ordained Ye know the speech of our Saviour Matth. 23.17 He that swears by the Altar sweareth by it and all things thereon and is not the contrary true he that despiseth the Altar despiseth not only that but all that depend on it If the Ordination or Mission of the person through Gods institution be of any efficacy to what is officiated I may leave the application to your selves Consider what ye do in a totall renouncing of an ordained Ministery as to Baptisme and believing through whom as instrumentals ye did partake of them If the foundation fall how can the building stand As ye see here Saint Paul makes an ordained Ministery a fundamental principle of Christian Religion So much for the sence of the Text what is meant by laying on of hands Now if Ordination be a fundamental principle hence then these 2 things may be inferred 1. A necessity of continuing an ordained Ministery in the Church and the neglect of it to be the underming of the foundation of it 2. That Ordination is not only an internal call from God but an externall from Man for 't is denominated here from laying on of hands First a necessity of continuing such a distinct Order and profession for preaching and other sacred Administrations This subject would heretofore have been accounted needlesse to be handled but it is necessary and seasonable now there being many set against the very function as if any man might of himself assume it To such I shall represent these considerations following viz. 1. That in all ages there have been some persons set apart for such divine Offices even before the Law or constitution of Aaron and the Levites as since see some appointed Exod. 19.22 Let the Priests which come near to the Lord sanctify themselves Chap. 24.5 called young men of the Children of Israel sent of Moses who offered the burnt offerings and sacrifice unto the Lord and this is usually interpreted to be the First-borne and that of the principall of the families instead of which the Levites were afterward taken see Numb 3.12 And what a setled Priesthood there was in Moses and Solomons time to the Captivity and after it upon their return who knows not see Mal. 2. A speech to the Priests and for that five hundred-yeer gap betwixt the Old Testament and the New when the Prophets ceased yet a Priesthood continued that the service of God then was not to put to the charity of Passengers as beggars are by the high way but some were appropriated to it Jeroboam that forsook the Temple yet retained a Priesthood though of his own corrupt appointment Object That of the Law was a Priesthood but we speak of a Ministery Resp 1. We stand not upon words or Titles neither doth the Apostle for as 2 Cor. 3.7 8 9. he calls the Priests of the Law Ministers and their office a Ministration so he implies that the Ministers of the Gospel might have that Title of Priests 1 Cor. 9.13 by taking his Argument for their maintenance from the Priests Altar and Temple as they that serve at the Altar partake of the Altar even so hath God ordained that those that preach the Gospel should live of the Gospel and the name hath only grown ignominious by the Church of Rome's retaining it whom if by way of distinction they had been called by us sacrificers as Bishop Downham observes there had been no offence in it All that read the Fathers know it is the term used by them whose Tractates of the Ministery are intituled De Sacerdotio And the Apostle makes it only a change of the Priesthood Hebr. 7.12 not a nulling of it upon which change of a

accordingly attributed to the Elders of Ephesus whom S. Paul had ordained Mr. Hookers glosse in his Eccles Polit. is accordingly Receive the Holy Ghost i. e. Accipite potestatem spiritualem receive ghostly or spiritual Authority in order to the soules of men now to be committed to your charge And if you mark the context their Commission is here from the blessed Trinity the Father and Sonne in the verse before As my Father hath sent me so send I you And in this verse a reception of Authority from the third person the Father sends Matth. 9.38 Chap. 10.20 the Sonne Ephes 4. here the Holy Ghost as Acts 20. And so more fully thus Receive the Holy Ghost i. e. receive Authority from the Father Son and Holy Ghost for the efficacious preaching of the Word and Administration of Sacraments by and through which the graces of the holy spirit in repentance faith forgivenesse of sins and the like are ordinarily wrought and confirmed to the hearers and partakers of them yet not excluding it from being a Prayer also viz. that the person thus authorized might receive such a spiritual assistance in it Receive first by way of donation in the name of Christ as to the office and secondly by way of impetration as to the efficacious spiritual assistance of him in it which the accustomed succeeding prayer did confirm which as it was in both senses frequently effectual by the mouth and hands of the Apostles so hath it been accordingly from age to age in and by the Ministery succeeding and therefore why may not the same form of words be used at their Ordination also Can we think this solemn reception of the Holy Ghost in that sense as hath been explained was onely for the benefit of that age and withdrawn totally again in the next That his being with them thus by his spiritual assistance to the end of the world was to determine with the death of the Apostles some of which as Saint James Acts 12. were not long after No surely this oyle poured upon their heads descended further then so even to the skirts of their garments in these dayes The third Chapter of the first Epistle to the Corinthians hath much in confirmation of this In the third verse Saint Paul styles the Minister ordained by Christ his Amanuensis ye are the Epistle of Christ ministred by us written not with ink but with the Spirit of the living God Christ the inditer the Minister is as the hand of a ready writer or the Spirit is as the ink the Minister as the pen through which 't is diffused upon the fleshly Tables of your hearts and by saying us he doth not appropriate it to himselfe but gives the like to Timothy ordained by him which he continues in the sixth verse God hath made us able Ministers of the New Testament not of the letter but of the spirit as he calls the Word the sword of the spirit Ephes 6. committed into the hands of the Ministery so the whole office is called the Ministration of the Spirit v. 8. the Ministration of righteousnesse v. 9. i. e. instrumentally be it that of Justification or Sanctification by which he saith it did exceed in glory that under the law The shining of Moses face the glory of the Temple and vestments of the Priests were glorious but yet had no glory in this respect by reason of the glory which excelleth for if that which is done away were glorious how much more that which remaineth is glorious Now wherein lieth this glory but in being by this Ministration the Conduits through which the Spirit is conveyed and received or being cap. 6.1 co-workers together with him of it even as the glory of the latter Temple by the presence of Christ himselfe is said to be greater then the former though it had types of him in a more outward glorious lustre 't is therefore called v. 18. the glass of the glory of the Lord by which we are changed into the same Image from glory to glory even as by the Spirit of the Lord. Which as it rebukes the Contemners of the office of the Ministery so it answers that frequent objection made against the use of these words at the Ordination to it viz. That the Sanctifying graces of the spirit were sometimes lacking both in the Ordainers transmitting and ordained the recipients It is answered the Transmission or reception of the Holy Ghost here is not meant in that sense as to the resting of it in the persons themselves but as the conveyers of it for the use and benefit of others viz. through these Administrations which they are now by this authorized to performe And that it may be so ye see it in Judas who by our Saviours Commission to him through preaching and baptizing was the instrument accordingly of the transferring of it i. e. remission of sins c. unto others without partaking of it himself our Saviour calls him a Devill and a son of perdition but yet in this Office the Devils were subject to him and he the means of dispossessing of others like Noahs Carpenters who were instruments to save others but were drowned themselves 'T is probable Saint Paul or some of the Apostles ordained Hymenaeus and Phyletus Phygellus Hermogenes and Diotrephas but as in neither of them doth there appear any sanctified grace of the spirit so we do not read it caused any suspension of the vertue of their ministerial acts to the receivers or that the Apostles gave order for any reiteration of them personal faults not voyding Acts of Office and so why should the like be a prejudice to it in these succeeding Ages Receiving supposeth a gift but 't is as the giving of a summe to a Steward by his Lord not to his own private use but for the dispensing of it to the family And to say no more there are some learned Interpreters do apply that passage 1 John Chap. 2.20 to an ordained Ministery yee need not that any man teach you but as the same anointing teacheth you all things and is truth (a) Eadem unctio non potuit luculentiore testimonio Pastores doctores ornare à quibus illi instituti fuerant quotidie adhuc instituebantur quam quum ipsos diceret ab ipso Spiritu Sancto doceri jam antea esse doctos Beza's words upon the place are these the same anointing he could not with a more cleare Testimony have adorned the Pastors and Teachers from whom they were instructed and daily as yet are then to say they were taught by the holy Ghost had bin formerly c. (b) Piscator in loc Vnctio docet id est ministerium verbi i. e. Spiritus Sanctus efficax per praedicationem Evangelii quare ministerium verbi in pretio habendum est Piscators words are these The anointing teacheth i. e. the Ministry of the word or the Holy Ghost efficacious by the preaching of the Gospel wherefore the Ministery ought to