ensuing which could not make served onely to declare men innocent p. 108. When any of ours ascribeth the work of remission to God and interprets the Priests sentence to be but a solemn declaration of that which God himselfe hath already performed they i. e. the Church of Rome scorne it And so after much to this purpofe he thus concludes p. 113. Let it suffice to have shewen how God alone doth truly give and private Ministerial absolution but declare remission of sinnes And thus I leave Mr. Hooker under Doctor Heylen ' s Censure who hath already concluded that forgivenesse of sins by the Priest onely declarativè doth not come up to the doctrine of the Church of England Though the reason he gives because it holds the Priest doth forgive sins authoritativè I do not see the force of The former supposing the latter for the Officer whose place it is solemnly to make Proclamation of the Kings pardon doth it authoritativè nay dares not do it unlesse he were authorized accordingly And so much for the Primates judgement of those words of Ordination Receive the Holy Ghost whose sins thou forgivest are forgiven whose sins thou retainest are retained The PRIMATES judgment of the Vse of a set Form of Prayer heretofore declared and now more fully enlarged and confirmed with the concurrence of the Votes of such eminent persons who are so esteemed by the contrary-minded THis Subject hath been so sufficiently discussed and determined by others that no new thing can be expected from me onely you have here the Iudgement and Approbation of this eminent Primate which being of so great esteem with all good men 't is possible now upon near an even scale of mens opinions in it his may be of that weight as to give satisfaction First that the Vse of a set Form of Prayer is not a setting up of any new doctrine as the Athenians judged of Saint Paul appeares in that 't is the practise of the Belgick Churches for which ye have the determination of the Divines of Leyden Polyander Rivetus Wala'us Thysius in their Synopsis Theologiae And the resolution of Mr. Aimes our countryman who lived and died a Professor of Divinity among them in his cases of conscience who saith 't is lawfull from the approved practice of the Saints in the Psalmes and other Formes of blessing in the Scripture nay profitable and necessary for some though it be read out of a book Then for the judgement and practice accordingly of the Reformed Church of France Ludovicus Capellus gives us a sufficient account of who is Professor of Divinity in the University of Somer in one of his Theses lately published de Liturgiae formulis conceptis or a set form of a Liturgie where after hee hath answered all the pretended arguments against it which it seemes he had gleaned up out of some of our English Writers of late he concludes that 't is very necessary both for the most learned Pastors and congregations as unlearned and the edification of both being used throughout the Christian world in all ages at least for these 1300 years and is still at this day in all places excepting only as he saith some of late with us in England whose censure of them ◠is so severe that it would be offensive in me to repeat it And surely the general custome and practice of the reformed Churches which Saint Paul urgeth 1 Cor. 11. 16. cap. 14. 33. cannot be contemned by any sober Christian unto which may be added the judgement of diverse pious and eminent men of onr own nation and so esteemed by such as have asserted the contrary whose judgements being too large to be inserted here I shall deferre them till the last who do very fully concurre with the Primate in it Calvin was a wise and learned man now as Beza tells us it was his constant practice to use a set form of Praier before Sermon without alteration So was it his advice in his Epistle to the Protector of England in Edward the sixth's time which hath bin mentioned elsewhere for the establishing of a set form of a Liturgy here from which it might not be lawfull for pastors to depart both for the good of the more ignorant preventing of an affected novelty in others and the declaring of an unanimous consent in all the Churches For which practice and advice he had sufficient warrant from the President of the Ancient Fathers in the Primitive times which might be here also produced And doubtlesse the councell of Eliphaz is is good Iob 8. Enquire I pray thee of the former ages and prepare thy selfe for the search of their Fathers for we are but of yesterday and know nothing shall not they teach thee c. as that of the Prophet Ieremiah cap. 6. 19. aske for the old way and walk therein which may well rebuke the presumption of some who are so led by their own fancies that the Ancient Fathers are of no exemplary esteem with them Onely I may safely reprepresent this to the consideration of any ingenuous person that if it were the practice of the Church of God in all ages for 1500 or but 1300 yeares after Christ not only of the vulgar but of such as were glorious Martyrs and the most eminent Preachers of former and later yeares with whom the holy spirit did much abound doth not the assertion of the contrary condemn the generation of the just or at least argue a bold presumptuous censure of the spirits of just men now made perfect in heaven This only by way of preparative to the Readers attention that there is no singularity in it 2. See the warrants for it in the Scripture i. e. in the Old Testament Numb 6. 23. the Lord gives a form of words to Aaron and his sons to be continued as a perpetual Liturgy from age to age for the blessing the children of Israel saying unto them the Lord blesse thee and keep thee the Lord make his face to shine upon thee and be gracious unto thee the Lord lift up his countenance upon thee and give thee peace c. Numb 10. 35. Moses gives himself a set form at the rising and resting of the Ark. When the Ark set forward Moses said Rise up Lord and let thine enemies be scattered and let them that hate thee flee before thee And when it rested he said return O Lord unto the many thousands of Israel Continued by David at the removall of the Ark in his time Psal. 68. 1. In the 26. of Deut. ye have two set formes prescribed of God himself First to him that offers his first fruits verse 3. thou shalt say unto the Priest c. verse 5. thou shalt speak and say before the Lord thy God c. consisting chiefly of confession to the 11. verse and then to him that offers his third years tythes verse 13. when after a solemne protestation of bringing all the hollowed things paying his Tythes truly
words or which cannot without the help of a variety like those weak stomacks or distempered in their health that cannot relish one dish twice but must at each meale have the inventions of men imployed to give them various nay in danger of losing their stomack if they hear of them before they come suddenly before them Now in this I would not be understood to discourage any persons in exercising themselves this way and striving to perfection in this gift which I do much commend only as those that learn to swim have help at first of some supporters but afterward come to swim without them Children at first have their Copies their paper ruled their hands held but in time do it of themselves and so there is an expectation that you that are of ability should grow in knowledge and utterance this way but for the weaker sort is it not better they should use a staffe then slip and are not the Major part of this kind like men with weak sights needing the help of Spectacles To whom by denying them a set Form are we not injurious accordingly Though those we call weak may possibly by their fervency and ardency of affection be said of as Saint Paul of himself when I am weak then am I strong and Gods strength perfected in their weaknesse The prevalency of a prayer being not in the elegancy and loftinesse of the stile but in the sighes and groanes and inward workings of the heart like that of Nehemiah and Hanna though their voice were not heard In a word an Vniformity in the publick prayers of the Church to be observed in each congregation would tend much to the unity of hearts and spirits among us which Saint Paul commends as the more excellent way and the end of coveting all gifts whatsoever viz. a Composure of a Form for the publick service of God by the joynt assistance of the most learned and pious from which the most eminent gifted person might not depart more then the inferiour I speak not of prayer before Sermon and after when each may take their liberty though therein the Dutch and French Church are strict also but of some consent in the manner of Administration of Baptisme the communion and other offices in the publick that might be owned by us all in Common as the form of the Church of England which as it hath been a means to continue a unity in other reformed Churches at this day so I believe would be a means for the reducing it with us even a setled peace both in Church and State which ought to be the prayer and principall endeavour of every good Christian. So much for the declaring and confirming the Primates Iudgment of the use of a set form of prayer in the publick Now unto his for the more easie reception of it I shall here adde the votes of some whom the contrary minded at least the most pious of them will not gainsay I shall not mention the judgement and practice of the worthy Ministers and Martyrs in Queen Maries dayes some of whom were put to death for approving and using the â—orm which was then extant being one of the Articles put in against them Of these it will be said they walked according to the light then given them I shall therefore trouble the Reader onely with a few testimonies of godly and eminent men who lived within our own memory some of them reckoned among the Non-conformists or old Puritanes yet in this particular fully concurring with the Primate Mr. Richard Rogers Preacher at Walbersfield in Essex whom I well remember and have often seen his constant attendance at the publick prayers of the Church In his pioâ—s book entituled the seven Treatises In that Chapt. of publick prayers He thus beginneth If that mind be in us with the which we have been taught to come to all holy exercises and so to be prepared for them who doubteth but that we may receive much help by them yea and the better a man is the more he shall profit by them c. Some have thought all set forms of prayer are to be disliked and such onely to be offered up to God as by extemporary gift are conceived and uttered And that the Minister should use no set form of prayer but as they are moved by Gods spirit I answer It is a foul errour so to think For as there be necessary things to be prayed for of all men and alwayes and those are the most things which we are to pray to the Lord for so there may be a prescript form of prayer made concerning all such things which being so what letteth that in the reading of such forms either of confessing of sinnes request or thanksgiving what letteth I say that the â—earers hearts may not profitably go on with the same both to humble to quicken and to comfort For is the reading it self unpure when the Minister in his own behalf and the peoples uttereth them to God I speak not ye see of the matter of prayer but of reading it for if the matter be erroneus and naught the pronounceing of it maketh it not good any more then the reading doth and if it be good and pure being uttered or pronounced the reading cannot hurt it or make it evill And as the Church in the Scripture did and doth sing Psalmes upon a book to God and yet though it utter a prescript form of words I hope none will say that it is a sin to do so the heart being prepared In like manner to follow a prescript form of words in praying is no sinne and therefore ought not to be offensive to any c. And further they may know that in all Churches and the best reformed there is a prescript form of prayer used and therefore they who are of mind that it ought not to be must seperate themselves from all Churches Also if a set form of prayer were unlawful then neither were the Lords prayer which is a form of prayer prescribed by our Saviour himself to be used And so he proceeds to perswade all good Christians to lay aside contention and endlesse and needlesse questions about this matter and with well order'd hearts and minds to attend unto and apply to themselves the prayers which either before Sermon or after Sermon are uttered or the other which through the whole action of Gods worship are read in their hearing c. So much Mr. Rogers Now this book of the seven Treatises hath been since epitomized by Mr. Egerton and entituled the practice of Christianitie which hath an Epistle of Doctor Gouge before it in a high commendation of it Now at the conclusion of that he hath added Certain Advertisements concerning prayer in which his or both their judgements in this subject are declared accordingly viz. That it is lawfull and in some cases expedient to use a set form of prayer Question saith he is made by many of the lawfulnesse or at least of the
expediencie of praying by the help of a book or of using a prescript and set form of prayer It is to be considered that there be divers degrees and measures of gifts both naturall as of grace besides some have been by custome more trained and exercised in this holy dutie then others c. which difference I have observed not onely in private Christians but also in some most reverend faithfull and worthy Ministers Some using both in their publick Ministerie and in their private families a stinted prayer and set form of words with little alteration at all except some extraordinarie occasion have happened and yet both sorts so furnished with pietie and learning as I could hardly prefer the one before the other Moreover whereas in respect of the place and company there be three sorts of prayer publick in the Church private in the family and secret by a man self greatest liberty may be taken in secret and solitarie prayer because we are sure that if there be a believeing humble upright heart God will not upbraid any man for his method order words or utterance Yet in private prayer we may not take so great a libertie c. and some well-affected have been somewhat faultie and offensive in this behalfe weak and tender Christians such as commonly are in a family are not so capable of that kind of prayer which is called conceived or extemporate varying every time in words and phrases manner and order though the matter and substance be the same But especially care must be had in the publick congregation that nothing be done in praying preaching or Administration of Sacraments but that which is decent and orderly because there many eyes do see us and many ears do hear us and therefore it is expedient for the most part to keep a constant form both of matter and words and yet without servile tying our selves to words and syllables but using herein such libertie and freedome as may stand with comelinesse c. And so he proceeds thus to direct men that though a Book may be used in private prayer yet that it is much better to get their prayer by heart commending the use of the Lords Prayer and the varietie of other formes of godly prayers in print penned by forreigne Divines as our own countreymen as Mr. Bradford that blessed Martyr Master Deering Mr. Hieron and divers others yet living whose printed prayers are nothing inferiour to the former And so because there ever have been and still are many Babes in the Church of God which have need of milk c. and some of bad memories and heavie spirits c. he frames divers formes of prayers to be used for Morning and Evening in case of sicknesse for the Lords day c. Thus much very excellently Mr. Egerton approved by Doctor Gouge Mr. Arthur Hildersham Preacher at Ashbie-delazouch in Leicester-shire upon the 51 Psalme p. 63. saith thus I dare not deny but a weak Christian may use the help of a good Prayer-book better to pray on a book then not to pray at all Certainly 't is a spirit of errour that hath taught the world otherwise First our blessed Saviour prescribed to his Disciples a Forme of prayer not only to be to them and his whole Church a rule and sampler according to which all our prayers should be framed as appears when he saith Matth. 6. 9. After this manner pray ye but even for them to say tying themselves to the very words of it as appeareth Luke 11. 2. when ye pray say our Father c. By which answer of our Saviour to his Disciples it may also appear that John taught his disciples to pray by giving them forms of prayer to say yea even in secret prayer Matth. 6. 6. 2. All the best reformed Churches do now and ever have used even in publick Liturgies prescript forms of prayer and have judged them of great use and necessitie for the edification of the Church And surely this argument is not to be contemned by any sober Christian as appeareth by the Apostles speech 1 Cor. 11. 16. If any man seem to be contentious we have no such custome neither the Churches of God So doth he again presse the example and practice of all the Churches of the Saints 1 Cor. 14. 33. 3. This is no stinting nor hinderance to the spirit of Prayer in any of Gods people no more then the singing of praise to the Lord in the words of David is now and was in Hezekiahs time 2 Chron. 29. 30. or the joining in heart with the words that another uttereth in conceived prayer Thus far Mr. Hildersham Doctor Preston who used a set Form of Prayer before Sermon in that Sermon of his preached before King Iames Text Iohn 1. 16. Of his fulnesse we have all received c. p. 22. saith thus That a set form is lawfull much need not be said the very newnesse of the contrary opinion is enough to shew the vanitie and falshood of it It is contrary to the approved judgement of approved Councells learned Fathers and the continual practice of the Church He instanceth in Tertullians time and Origen Saint Basil Ambrose Constantine the Great prescribed a set form of prayer to his souldiers and Calvine in his 83. Epist. to the Protectour of England saith that he doth greatly allow a set form of Ecclesiastical prayer which the Minister shall be bound to observe But as I said before of the lawfulnesse of it there is no Question How slight is that which is objected against the lawfulnesse of it to wit That the spirit is stinted when we are fetterd with words appointed I answer The freedome of the spirit stands not so much in the extent of words as in the intention of zeal wherein they are uttered And if a set form be lawfull then must a set form needs excell which is dictated by Christ himself and is therefore more frequently to be used and with all reverence both in mind and gesture nor doth this want the practice and approbation of the Antientest instancing in Saint Cyprian and Saint Augustine c. And for a further confirmation see the same affirmed by him again in his book called the Saints daily exercise set forth and approved by Doctor Sibbs who himself used a set Form of Prayer before Sermon Mr. Davenport p. 80. viz. Another case saith he is Whether we may use a set Forme of Prayer Answ. I need not say much to you for I think there is none here that doubts but that a set Form of Prayer may be used you know Christ prescribed a Form you know there were certain Psalmes that were prayers that were used constantly and therefore no doubt but a set Form may be used and in the Church at all times both in Primitive times and all along to the beginning of the Reformed times to Luther and Calvins time still in all times the Church had set Forms they used and I
of the Pope The Second How the Papacy may be said to be the Beast that was and is not and yet is Rev. 17. 18. The Third being Bishop Bedels Sermon on Rev. 18. 4. Come out of her my people c. The Speaker our Saviour Christ His people those within the Covenant of Grace A paralleling the Speeches here with those of the Prophets Of Litterall Babell who meant by Mysticall Babylon The judgement of Bellarmine Salmeron Viegas to be the City of Rome How the title of Babylon the great and her reigning over the Kings of the earth rather agrees to Rome Papal then Heathen The Cup of inchantment whereby she hath deceived all Nations and one in speciall in imitation of literall Babell Dan. 1. applyed to that See Her Wantonnesse Pride sitting as a Queen glorifying her self the blood of Christians shed by the Papacy to be beyond that of Heathen Romes persecution his conclusion from the Premises That there are some of Gods people in Babylon That they are to goe out not only in affection but the place also Of Baptisme Grounds of the Catechisme Faith taught there of the doctrine of of merits What is to be thought of those that doe yet live there and cannot come out Whether the Church of Rome be a true Church rightly stated p. 83. Of the Ordination had there by the use of these words Whose sins ye remit c. That the Papall Monarchy is Babylon proved by arguments at the barre of Reason and from common principles of Christianity p. 89. Answer to that motive of staying in Babylon because they are told they may be saved in it An exhortation of such as are yet in that captivity to come out and of our selves to come further out Of Impropriations Dispensations c. with a conclusive prayer for the destruction of Babylon The Fourth A Confirmation of the abovesaid judgment From some grounds out of the Ancient Fathers consenting in an expectation that Rome must be the place and the successor of the Emperour there the Person A clear application of it to the See of Rome by the Fathers and Writers in successive ages before and after the tenth Century The Judgment of the eminent Bishops of England since the reformation the book of Homilies especially in 2 places calling the Pope Antichrist and the Babylonical beast of Rome A Synod in France as Ireland How far confessed by the prime writers of the Church of Rome The mistake of such as have diverted the application of it some other way an Answer of a passage of Doctor Heylenes concerning it in relation to the Primate and Articles of Ireland The Fifth Of laying on of Hands Heb. 6. 2. Reasons why not confirmation but ordination Paraeus and Mr. Cartwrights concurrence in it with the Primate The necessity of an ordained Ministry The neglect of it as undermining the foundation Objections answered with a seasonable application to the present times The necessity of an external call The Authority not from the People That objection against our ordination being derived from Rome at large answered p. 218. That personal faults in the ordainers doth not null the ordination Some application The 6. Of the old form of words in Ordination Receive the Holy Ghost not meant of the sanctifying grace of the spirit nor extraordinary gifts of it but of ghostly or spirituall Ministeriall authority 1 Cor. 3. verse 3. 6. and 1 Iohn 2. 20. The anointing teacheth you c. illustrated An objection out of S. Augustine answered Whose sins thou forgivest c. In what sense Ministers are said to forgive sins The Primates judgement in his answer to the Iesuits Challenge defended to be according to the doctrine of the Church of England which Doctor Heylene hath scandalized him in it The 7th Of a Set Form of Prayer The judgment of Calvine Dutch and French divines with their Practice Examples out of the Old Testament and New The pattern of our Saviour giving a form to his disciples taking one to himself and observing the set forms made by others That objection of Stinting the spirit answered An Vniformity in publique prayer a means of reducing unity in Church and State The full concurrence of Mr. Rogers Mr. Egerton Dr. Gouge Mr. Hildersham Dr. Sibbs Dr. Preston c. Of the length and gesture in prayer Mr. Hildersham of an outward reverence in the publick A Character of Bishop Bedell his industry at Venice and at home humility moderation government and sufferings An answer to Mr. Thomas Pierces fifth Letter wherein three Certificates have been published by him for the justification of a change of judgement in the late Primate of Ireland in some points ERRATA SOme omissions of Accents Poâ—nting and number of pages the intelligent Reader may correct himself Page 39. l. 2. r. professed p. 40. l. 8. r. â—o-ammi p. 44. l. 18. r. irâ— p. 45. Lo. for there t is related that p. 46. l. 15. d. and p. 48. l. 8. circun p. 49. l. 6. ly p. 63. l. 〈◊〉 d. â— p. 59. l. 11. although p. 60. l. 4. her p. 63. l. 1. As gods l. 21. disâ— p. 64. l. 22. they they p. 70. l. 10. val p. 82. l. 20. d. 〈◊〉 p. 92. l. 6. may p. 160. l. 23. p. 161. l. 11. Padre p. 162. mar l. 8. justif p. 185. l. 2. baptizing p. 189. l. 2 -mining p. 198. l. 6. of the p. 248. l. 22. mediatly p. 250. l. 22. a. p 278. l. 12 there p. 317. l. 8. Wethersfield p. 322. l. 18. prayer p. 329. lâ— 21. and Mr. p. 362. l. 12. d. following p. â—78 l. ult d. which The judgement of the late Arch-bishop of Armagh and Primate of Ireland what is understood by Babylon in Apoc. 17. 18. Apoc. 18. v. 4. Go out from her my people that ye be not partakers of her sins and receive not of her plagues IN these words we are straightly enjoyned upon our peril to make a separation from Babylon For the understanding of which charge these three Positions following are to be considered The first Position THat it is plainly foretold in the the Word of God that after the planting of the Faith by the Apostles the Kings and Inhabitants of the earth should be seduced and drawn into damnable errours and that the mother of all these Abominations of the Earth should be a certain great City called Babylon in a Mysterie Proof THis we finde directly laid down in the Revelation that a great Citie called in a mystery Babylon should become the mother of the spiritual whoredome and abominations of the earth so that the Kings of the earth should commit fornication with her and the Iâ—habitants of the earth should be made drunke with the wine of her fornication The second Position THat by this great City Babylon the Mother of all the abominations of the earth is understood Rome Proof 1. BY the clear Testimony of Scripture in the seventeen Chapter of the Revelation where
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
went away the third time and prayed saying the same words it was at three severall times and with some distance between each and which is more observable it was at his Passion In afflictions we are most apt for various expressions yet even then he that was the Wisdome of the Father and excelled in language the tongues of men and Angels and could have abounded in the variety of Elegancy yet varied not the phrase but kept the same words surely it was for our example and to teach us that prayer consists not in words but in the earnestnesse of affection let no man except against the use of the same prayer twice Our Saviour used it thrice and as the Apostle saith he was heard in what he prayed and 't is the observation of the above-named that our Saviour observed a set form of prayer upon the Crosse used before by David Psal. 22. 1. as in the Type My God my God why hast thou forsaken me as those words Into thy hands I commend my Spirit are out of Psal. 31. 5. 3. He doth not only prescribe a form of words in prayer but in the Sacraments 1. Baptisme Mat. 28. Go and Baptise them in the name of the Father of the Son and of the holy Ghost Which Form of words the ancient Church ever observed without any variation as containing with the Element of water the matter and form of Baptisme and in the Lords Supper the three Evangelists give us his very words used by him in the Consecration of it and is commended to the Church of Corinth by Saint Paul who received it from the Lord also and surely are to be accordingly used by us 4. 'T is observable how he himself observed the set Formes used by the Jews at the Passover both in prayer and praises see Beza on Matth. 26. 20. and Ainsworth on Exodus 12. granting it and that the wod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 16. ult should be rendred having sung the Hymnes or Psalms which they â—ay were a set portion of Psalmes of praises which the Jewes call their great Hallelujah from the 113. Psalm to the 118. as also divers others of our learned Writers conceive Paulus Burgensis Scaliger Dâ—usius c. And can that of the Apostle Col. 3. 16. exhorting to praise the Lord with Psalms and hymns and spiritual songs imply any other then a set form of words according to our custome yet retained in singing of Psalms in the congregation And may not that of our Saviour Mat. 18. Where two or three of you shall agree together touching any thing they shall aske c. imply that a prayer composed by the consent and unanimous agreement of the Church to be the more prevalent put all these together and are they not a Cloud of Witnesses at least to confirm and support the weaker sort in knowledge and utterance who though of sincere hearts yet cannot suddenly poure forth their desires in fitting expressions worthy as they conceive the eares of Almighty God but must make use of the pennes and formes of others or of what they have premeditated and framed to themselves surely in these if their hearts be as they may be raised to a due height of holy affection God accepts of them The necessary requisites to a prayer are such as these That the person be acceptable that the matter be good that it be done in the right manner i. e. with understanding with affection and that rightly ordered and qualified and the end rightly terminated with a submission to Gods will for the time and measure with the like which I cannot now insist upon But I never heard of any Divine that hath wrot of it to have put in this for one viz. That it must be suddenly poured out without premeditation of matter form or method The common Objection is this that a set form is a limiting or a stinting of the spirit in prayer which ought not to be First this is but an unwritten Tradition for if the spirit of a single Prophet in extraordinary gifts must be limited in a subjection to the greater number of the Prophets 1 Cor. 14. why may not the spirit of a private Minister in these ordinary gifts be limited by the vote and consent of the whole Ministery Secondly see the ill consequences of it It must be appliable against singing of Psalmes in the spirit which Saint Paul puts together with prayer I will pray with the spirit and I will sing with the spirit 1 Cor. 14. 5. divers of the Psalmes are prayers now if the set form of words in them be not an obstruction to the making a spiritual melody in your hearts to the Lord why shall it be a stop to the overflowings and enlargements of the heart and spirit in prayer Again it must be of the like force against preaching in â—he spirit that if it be premeditated or the Sermon be before composed it cannot be in the demonstration of the spirit and power nor have any efficacious operation in the hearers which is both against our daily experience and Solomons Commendation of the Preacher meaning it may be himself Eccles 12. because he was wise he gave good heed and sought out fit words and set them in order even words of truth If the spirit was not obstructed in the pens of the Evangelists writing their Gospels or with the Apostles in their several Epistles then notwithstanding both were done with labour and studdy why should our labour accordingly in the word and doctrine by the pen or premeditation exclude it now and if a set form doth not stint the spirit either in â—inging preaching or writing of holy things why must it be so injurious onely to the spirit of prayer 3. But thirdly if a set form be the stinting of the spirit it must be either in the speaker or hearer 1. Not in the speaker for his spirit may be the more at liberty to spirituall fervent enlargements when there is no obstruction or diversion by the work of the Invention in inditing of matter and words the unaptnesse and unreadinesse unto which in many hath so disturbed them and caused them to wander into such immethodicall impertinet wayes that they have been far from the spirit of prayer 2. Not in the hearers for then it must ever be so stinted for whether the speaker useth sudden or premeditated expressious which they cannot judge of the hearers are alike bound to mind what proceeds from his lips so that if the spirit be stinted with them in the latter it is as much in the former For as the judgment is the freer to say Amen by the fore-knowledge and approbation of the prayer so the spirit and affections are at an equall freedom also so that this objection is of no value I shall onely put this to consideration whether that mans heart may be accounted most spiritual which can be daily enlarged and his affections lifted up in the use of the same
CERTAIN DISCOURSES Viz. 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 Each being the JUDGMENT of the late Arch-Bishop of ARMAGH and Primate of IRELAND 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 London Printed for Iohn Crook at the Signe of the Ship in St. Pauls Church-yard 1659. TO THE Right Worshipfull Sir WILLIAM ELLIS BARONET His HIGHNES Sollicitor GENERALL The Readers and Benchers With the Ancients Barresters and Students Of the Honourable Society of Graies-Inne YEe are thus intituled to these Treatises The occasion of publishing the First was a Sermon preached by the late Arch-Bishop of ARMAGH in your Chappell of the same subject Nov. 5. 1654. who out of his old love to this society whereof he was a member intended it as his last the request then made to him for the permission of printing that he did satisfy in his consent to the publishing of this For the other some parts of them have been long agone preached before you by the Authour though now in another manner enlarged which as a testimony of his due observance and respect to this Honourable Society he desires may be accepted from him who is Yours in the service of Christ N. BERNARD Grayes-Inne Octob. 27. 1658. To the Reader HOw Popery and Prelacy came first to be contracted is not my enquiry but sure I am they are here very far a sunder such as do apply that of Babylon Rev. 17. and the Man of sin 2 Thes. 2. to the Pope can hardly be accounted Popish which you find affirmed by the late Archbishop of Armagh and Bishop Bedell in their discussing of the same words And who are supported in if by the most Eminent Bishops of England and Ireland since the Reformation Archbishop Whitgift Bishop Jewell Abbot Bilson Andrews Downham Morton Hall Davenant Prideaux with others who have unanimously given their votes the same way as is hereafter shewn And indeed it could not be otherwise expected from some of them who had been taught to put him into their Letany From the Tyranny of the Bishop of Rome and all his detestable enormities Good Lord deliver us So that if any of later years professing themselves to be the sons of those old Prophets have so far favoured the See of Rome as to divert the stream of that application some other way it appears they have in it degenerated from their Ancestors The first Treatise being the Primates three positions concerning Babylon was wrot above 40 years agone which appears by the places of Scripture rendred according to the old Translation and sent to an Irish Jesuit in Dublin as I take it Christophorus à sacro bosco there called F. Halywood the summe of which having been delivered by the Primate in a Sermon which he preached at Grays-Inne Nov. 5. 1654. and being much desired by some of the Auditours to be published he did condescend to permit this with that other Letter following in their satisfaction The learned Sermon of Bishop Bedels being of the same subject I heard him preach it in Christ-Church Dublin 1634. before the Lord Deputy and Parliament The occasion of his giving a copy of it was at the request of a Papist to have shewen it to some learned men of his own Religion and my opportunity to have it was the near relation I had to him for divers years in that See which after these 22 yeares lying latent with me I have taken this fit occasion to publish it That which I have added is by way of confirmation from some grounds out of Ancient Fathers the successive votes both of the learned Writers in those ages who lived under the Tyranny of the See of Rome as of our eminent Bishops and Writers since that yoke was cast off in England with the concurrence of our book of Homilies severall Synods of our own and other reformed Churches the determination of the Dutch and French Divines It being very observable that whatsoever differences there are in the reformed Churches in other matters yet there is a marvellous unity in this To which is added the like judgement of Arminius and some of the Church of Rome continuing at least in that communion who professe it out-right others by way of consequence Their chief Writers who meet us halfe way granting the place only disputing the time contending as much as we that Babylon Rev. 17. must be meant Rome the difference between us whether Ethnick or Papall For that of the Primates judgement seconded by some eminent Writers what is meant Heb 6. 2. by laying on of hands and of the sense of the old form of words in Ordination viz. Receive the holy Ghost whose sins thou forgivest c. and the use of them to be continued I had leave from himself for the manifesting and enlarging of it And I suppose the last subject concerning a Set Form of Prayer will passe with the lesse opposition by the concurring of divers eminent and worthy Persons whom the contrary-minded cannot but highly esteem of Having both in the former and this taken up Saint Pauls manner of arguing with the Athenians as certain also of your own have said c. or as elsewhere one of themselves even a Prophet of their own c. And surely the Primates appearing so much against the See of Rome in the first cannot but be a preparative to the hearkning unto him the rather in the two later For my self I have no other design in the whole but the peace and unity of the Church which we are all bound to seek and without which end and aim all gifts whatsoever coveted by us are of no value and I hope to have that interpretation from such as are so affected Two things which have been enlarged by way of Vindication of the Eminent Primate from the injuries of Doctor Heylene came so in my way that I could not passe them which else by his being in the esteem of men so far above his reach there had been no need of He having in those and divers other aspersions which he hath cast upon him in his late book which may hereafter be fully cleared done himselfe the chiefest wrong I commend the whole to the Readers charitable and impartiall censure that no prejudicate opinion doe obstruct his right apprehension THE CONTENTS Of the Severall TREATISES The First consists of three POSITIONS 1. THat a great City called Babylon shall be a Seducer 2. That by this City is meant ROME 3. Not Heathen Rome but since it was freed from the Government both of Heathen and Christian Emperours and became the possession
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
know no objection is of weight One main objection is this That in stinted prayer the spirit is streitned c. To this he gives a three fold answer 1. They that object it do the same thing daily in the congregation whose spirits are limited and stinted by being hearers of him that prayes 2. 'T is no generall tye but at other times in private they may be as free as they will 3. The spirit or affections are not tyed or restrained hy a set form there may be largenesse of the heart though there be a limit of words This is the summe of the answer which the Reader may have more at large there And thus I have given ye the judgement of these four eminent men in their time approved by three other equall with themselves all fully concurring with the Primate in this particular which cannot but prevail much with such as have been or are otherwise minded at this day I adde no more presuming that those that will despise these will set light by any other and so much for this subject concerning a set Form of Prayer Now there are two other things which upon this occasion might not be unseasonable to speak a word of according to the Primates judgement also viz. Of the length or brevity in prayer and of the Gesture at it in both which many of this age have gone astray 1. For the length In the publick all good discretion teacheth ordinarily not to be very large for we speak not now of extraordinary duties in publick Fasts because in a congregation all the Auditours are not of the like strength Some according to that distinction of Iohn 1. Ep. 2. 13 14. may be Fathers some young men but others Children fitter for milke then strong meat that a long continuance at prayer may as ill suit with them as putting of a new garment to an old or new wine into old bottles Iacobs speech in answer to his Brother Esau when he would have had him driven on his pace with him Gen. 33. 13. I will saith he lead on softly according as the Cattle with young which are with me and the children which are tender shall be able to endure lest if I should over-drive them one day the flock should die may have its Morall application to the prudence of a Pastor this way 'T is very dangerous to cause a fulnesse in the worship of God that for prayer men should be apt to say as those in the Prophet for the Sabbath when will it be done Solomons caveat Eccles. 5. 2. against rash and hasty utterings and multiplying of words in the house of God and his Councell upon it Let thy words be few are observable much may be spoken in a little and 't is true in this as other matters vis unita fortior There is an excellent Epistle of Saint Augustines concerning this subject Epist. 121. Probae viduae that saith he is not a commendation that he was long at prayer there may be much speech but little praying multa loquutio nâ—n multa precatio while the affection is lifted up like the hands of Moses so long the party prayes when that is heavie the Act of prayer ceaseth sometimes saith he the work of prayer is rather done gemitibus quà m sermonibus fletu quà m afflatu with sighes then words teares then lips The time when our Savionr is observed to have used a prolixity was in the private then whole nights in prayer and the whole day till even but not in the publick respecting it may be the causes before mentioned So much for the length of it Secondly for the gesture Certainly the most comely is kneeling after the example of David Psal. 100. Ezra cap. 9. 5. Daniel cap. 6. 10. and the pattern of our Saviour Luc. 22. 41. he kneeled down and prayed c. whose example Saint Stephen followed Acts 7. 6. and Saint Paul Acts 20. 36. For this cause I bow my knees unto the Father c. Eph. 3. 14. The humility of the soul is principall but that of the body must not be omitted both being bought with a price God must be glorified in both present your bodies as a living holy acceptable sacrifice to him Rom. 12. 1. A second which is allowed is standing 2 Chron. 20. 5. Iehosasaphat stood and prayed c. Nehem 9. 14. At a solemn fast the Priests and people stood and confessed their sinnes allowed by our Saviour Marc. 11. 25. when thou standest praying sitting is no fit gesture for it as even Amesius confirms it Sessio non est gestus orandi which is not justified by that of David 2 Sam. 7. 18. who upon the Message from God by Nathan is said presently to have went in and sate before the Lord and prayed or that of the Israelites Iudg. 20. 26. Who at their solemn Fasts are said to have wept and sate before the Lord till Even because the same word is frequently and as properly rendred elsewhere to remain abide or tarry in a place as Genes 27. 44. tarrying with him c. Lev. 4. 8. he shall tarry abroad 1 Sam. 1. 23. tarry till thou have weaned him c. cap. 20. 29. thou shalt remain at the stone c. and so here both for David and the Israelites the sense is only they continued or remained before the Lord in prayer and fasting as that of Matth. 4. the people which sate in darknesse c. can be meant in no other Our Saviours sitting at the right hand of his Father hath as well the sense of standing according to Saint Stephens vision of him Acts 7. 56. and that which is said of the Apostles at the Passover Mark 14. 18 and as they sate and did eat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies rather a lying down leaning one upon another and according to the former instances may imply as well a standing which 't is probable was the ancient gesture so that sitting may be taken in the latitude of any other gesture used at their remaining there Nay standing is not so strictly limited but 't is sometimes taken for kneeling 2 Chron. 6. 12. 'T is said Solomon stood before the Altar and spread forth his hands towards heaven yet verse 14. he stood and kneeled down upon his knees and 1 Kings 8. 54. he arose from kneeling on his knees That woman which is said to have stood at Iesus feet and kissed them and washed them with her teares and wiped them with the hair of her head must imply a bowing down at least to a kneeling A third which in Scripture was accustomed with both the former is the lifting up of the hands according to that of David in the Psalmes Let us lift up our hands unto God in the heavens hear my supplication when I lift up my hands towards thy holy Oracle c. which is referred to in the New Testament I will that man lift up pure hands 1 Tim. 2. 8. signifying that of David unto thee
judgement in that point which hath been published but I wish I did not find you making that use of it to endeavour to confirm your former assertion of a change in him in which I am not in the least shaken in mind by what hath passed between us but must still conceive contrary to your expectation in the beginning of your Letter there was a mistake wheresoever it lights which being so gentle an expression and which we are all subject unto I see no cause of any offence either to your self or Certifiers I shall entreat you to let the venerable name as you stile it of that good man rest in peace without any further strife of tongues or pens and let us leave his judgment to his works which do undoubtedly testifie of him and for any further dispute of this subject between us I wish this might be the last as it is the largest and that neither by this nor any other the least breach may be made between us as to love and friendship which upon all occasions shall ever ber readily manifested by Grayes-Inne Febr. 9. 1657. Your assured Friend and Servant N. BERNARD FINIS a Though of late it hath had that latitude as to comprehend Episcopacy yet in Ancient Records which I have seen it was limited to the Deans and Chapters For this was then the form of the Arch-Bishops Provinciall visitation declaring that he would visit Episcopum Praelatos clerum populum b Common Prayer in Edw. 6. c The first that broached that figment of the Nagge 's head conscration in England after 45 yeares silence of any other Author which in Bishop Bedells Letters to Wadesworth p. 142. is confuted * Synops. Theol. disp 41. de Christo Antichristo conclus Ex quibus apparet Pontificem Papam Romanum revera Anâ—ichâ—ifâ—um filium perditionis esse c. a Apoc. 17. v. 18. 18 v. 2. 21. b Apoe 17. 5. c Apoc. 17 2. 18. v. 3. d Horat. in Car. seculari Dii quibus septem placuere colles Trist. lib. 1. Eleg. 4. Lib. 3. Eleg 10. e De Rom. Pontif. lib. 2. cap. 2. Apoâ— 1 9. Romans 1. 8. Apoc. 17. 5. Revel 18. 23. 2 Thess. 2. 4 Apoc. 18. 4. Verse 3. Verse 9. Verse 18. Verse 21. Verse 7. Verse 10. Verse 20. John 21. 7 Psalm 2. 8. Exod. 19. 5. Deut. 7 6. Chap. 10. 14 15. and Chap. 3. and 9. Exod. 19. 5. Isay 81. 8. 13. Micah 6 2 Isay 1. 10. Hosea 1. 9. Isa. 65. 15. Rom. 12. 2 Jer. 31. 33 Psal. 137. 8. Isa. 21. 9. Isa. 52. 11. Ser. 50. 8. and Jer. 51 6. 9. Ezek. 27. Ier. 51. Daniel 5. Ezra 1. 1. * Anno 330. Verse 〈◊〉 10. 19. Verse 21. 22 23. 2 Thes. 2. 3. Verse 12. Verse 17. Lib. Rom. Ponâ— 5. 1. 2. 6. Ab Alex 6. Cap. 7. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See also Chapter 14. 10. Ezra 4 De Rob. Pont. Cap. 3. Ver. 5. De Not. Eccl. l. 4. c. 8. Verse 6. Verse 11. 8. Rev. 11. 8 John 4. Isay 52. 11 Heb. 12. 25. John 3. 18. 36. 5. 24. John 3. last vers John 14. 21. 23. De justisica lib. 5. cap. 7. 1 Tim. 3. 15. 1 Kings 19. 18. John 18. 15 16. Daniel I. V. 16. 2 Object Epistâ—la 6 9. Answ. John 20. 23. John 13 35. John 5. 39. Luke 11. 52. 1 Cor. 14. Matthew 28. 20. Jer. 17. 5. Rom. 6. 9. Object Answ. 1 Cor. 2. 2 Peter 1. 11. 2 John 8. 2 Thes. 2. 11. Ezra 1. â— Chap 6. 3. 7. 12. Neh. 2. 18. Chapter â—0 37. and 13. 10. 2 Cor. 5. 2. 1 John 5. 13. 1 Kings 18. 21. Matth. 18. 6. a Omnes prophetiae priusquam habent efficaciam aenigmata sunt homiâ—ibus sed cum venerit tempus evenerit quod prephet aâ—um est habent liquidam certam exp sitiâ—nem c. b Accuratam calculi notitiam tempus experientia râ—velabit vigilantibus c Minimè verò mirâ—m si iâ—ta quae dixi tam vel clar am vel cerlam in-scriptis patrum interpâ—aetationem non habeant Opeâ—abatur enim modò mysterium tum iniquitatis Signatus adâ—uc liber erâ—t bujus prophetiae Verissimum autem verbum est aenigma esse prophetiâ—m omnem cùm nondum completae est ut quamvis prisci illi omni genere Charismatum vitae vâ—rò sanctimonia longo nos intervallo supererarint mirari tamen non debeat quis si illis tâ—m non adeo explicata omnia sueâ—int quâ—m robis per gratiam Dei jam surt quicon summaetam jam propheâ—iam illam quâ—tidiè oâ—usis usurpamus pag. 186. d Quis nisi Romanus Status cujus abscessio iâ— decem Reges dispersa Antichristum superinducet tunc revelabitur iniquus e Christianis necessitatem incumbere orandi pro Imperatoribus etiam pro omni statu Imperii rebúsque Romanis quod vim maximam universo orbi imminentem aâ—â—erbitates horrendas comminentem Romani Imperii commeatu scimus retardari Apol c. 32. Commeatum dicere solet Tertullianus spatium temporis praescriptum c. Vid. Downâ—am Epise Derens. le Antichristo lib. 2. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. id est Imperium Romanum quando è medio sublaetum fuerit tunc venit ille c. vacantem Imperii principatum invadet teâ—tabit ad se rapere hominum Dei Imperium g Nen vult apertè diâ—ere Romanum Imperium destrucâ—dum quia tum adversum Christianos rabiem conciâ—asset persecutionis h Donec de mediâ— fâ—â—t dâ—nec regnum quod nuac teâ—et de mediâ— auferatur hâ—c de Imperio Romà no dictum est propterea Paulum non id apertè scribere voluisse ne calumâ—iaâ— incurraâ— quod Romano Imperio malè â—ptaverit i Tò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tenet intelligit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod prohibet vel impedimento est quid nam autem est illud â—isi Romanum Imperium c. nisi enim hoc solvetur iste non veniet c. * Avent Annal Boior l. 5. p. 455. k Ibid p. 470. m Ad calcem â— Tom. Auctarii Bibliothec Elit Paris 16â—0 n Vide Rog. Hovedâ—n o Matth. Paâ—â—s p Non defueranâ— etiam in omnibus terris numerâ—si piâ—rum coetus qui toto solâ—â— Satanâ— tem pore bellâ—m Antichrists indixerunt cujusmodi erant quos Papistae cum primum sectae authorem à quo denominarentur invenire nâ—n possent à quodam Petro Waldo Lugdunensi Waldenfium pauperâ—m Lugdunensium nâ—mina indideâ—unt Usserius Arch. Armach de Eccles. Christ. succes flaâ— p. 150. Haec ve 〈◊〉 netatio nominis Antichristi si illam integram accipâ—amus quadratin illum optimè quem esse â—erum illum Antichristum Dâ—n juvante demonstraâ—â—mus Româ—num dico Purtifiâ—â—m qui se esse caput Ecclesiae Christi Christi vicem implere gloriâ—â—ur p De eo tantum nobis lis erit jam quaeâ—am illa ibi