retained 1. For the first Receive the Holy Ghost We do not here understand the sanctifying graces of the spirit For the Apostles had received them before in that they were bid by our Saviour to rejoyce that their names were written in heaven the evidence of which is heaven wrot in the heart here and had his witnesse that they had believed and had kept his word for whom he had also also prayed in that sense Sanctifie them through thy truth John 17. And if this had been the gift there had been no particular thing given to them for all that will be saved must in some measure partake of it Rom. 8. 9. If any man have not the spirit of Christ he is none of his And though it be the testimony of a good Christian yet 't is not a sufficient warrant for him to take upon him the Ministery 2. Again it cannot be meant of the extraordinary gifts of the Holy Ghost viz. Gifts of tongues c. For in that sense the Holy Ghost was not yet given till fifty dayes after viz. the Feast of Pentecost but this was given upon the day of his Resurrection So that a third sense must be had which was the Primates as followeth 3. Receive the Holy Ghost i. e. receive Ministeriall power of officiating and dispensing those sacred Ministrations unto which the promise of the holy Spirit is annexed and through which as the Conduit-Pipes this holy water is conveyed not so much meant for their own benefit as the good of others In this he gave them power as the Stewards of God to be dispensers of holy and spiritual things to the benefit of such over whom the Holy Ghost had made them overseers which is accordingly attributed to the Elders of Ephesus whom S. Paul had ordained Mr. Hooker's 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 Iames 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 Iustification 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 Iudas 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
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 Ieroboam that forsook the Temple yet retained a Priesthood though of his own corrupt appointment Obâ—ect 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 ministration none presumed of themselves to officiate without an Ordination Iohn Baptist who was the preparative voice of the Gospel was ordained to it and his disciples were set apart by him our Saviour did the like in ordaining first Twelve for preaching and baptizing and then 72 after them when one of the twelve was lost no other stepped into his place without a solemne choice of him Paul and Barnabas Acts 14. 23. wheresoever they came and converted any nation were carefull of ordaining Successors Saint Paul as his last gives that charge to Timothy and Titus after him and in all Ages of the Church from the Primitive times both in the Greek and Latine Church it hath been observed to this day successively So that for such as would have no such office of a Ministery by ordination but all men left to themselves to officiate at their pleasure we may say with the Apostle 1 Cor. 11. 16. We have had no such custome neither the Churches of God or as Eliphaz to Iob cap. 5. 1. call now if there be any will answer thee and to which of the Saints wilt thou turn where is there any such President in all the reformed Churches The Israelites would have a King as all other nations These are upon the contrary singularity 'T is true the New Ierusalem Revel 21. 22. meant heaven is found without a Temple and a Priest because Christ shall then give up his kingdome to his Father 1 Cor. 15. i. e. the manner of this present government by the Scepter of his word and Seale of Sacraments and then God shall be all in all but till then a setled Ministery must be continued Secondly if no successive ordained Ministery why doth Saint Paul spend so much time in exhorting to a future provision for them 1 Cor. 9. Gal. 6. 6. 1 Tim. 5. 17. can we think it was only for himself and such then living who expected Martyrdome weekly why such large directions for the qualification of such as were to be ordained by his Successors in his Epistles to Timothy and Titus surely it was written for our instruction now Thirdly consider what conclusion must be the issue of the contrary our Saviour pitied the people when they were like Sheep without a Shepherd That which is every mans work is no bodies As in reason the office of the Ministery must be weakly and negligently done when no persons are appointed to make it their study and sabour fo when gaps are thus opened for any person may not Iesuits and such lik Agents creep in under other forms and privily bring in damnable heresies to the seducing of the hearers I am loth to imagine that this should be at the bottome of this assertion that so with the more specious pretext they might take away the maintenance as indeed one must follow the other for if there be no need of a setled ordained Ministery what use of a setled meanes alotted for it If any shall stumble at that speech often in the mouthes of some Isa. 54. 13. All thy children shall be taught of the Lord he may be satisfied by this double Answer 1. It was fulfilled in that time of our Lord and Saviour teaching them immediately by himself which he expounds accordingly Iohn 6. 45. It is written in the Prophets they shall be all taught of God every man therefore that hath learned of the Father cometh unto me c. 2. The Lord is said to teach when he doth it by a Ministery sent by him according to that of Ierem. 3. 15. I will give you Pastors after my own heart that shall feed you with knowledge and understanding c. fulfilled under the Gospel And we grant that though the proposal of the doctrine is by the Minister yet the illumination of the mind and the rectifying of the heart through it is from God Object If that of Saint Peter 1 Eph. 4. 10. he objected As every man hath received the gift so let him minister the same as good Stewards of the manifold grace of God Answ. I conceive it is not meant the gift of preaching but of Almes The words immediately before are these Vse hospitality one to another without grudging there is the manner and then in these words As every one hath received the gift so let him minister is implyed the measure of it agreeing with that of Saint Pauls injunction 1 Cor. 16. 2. Let every one lay by him to that end as God had prospered him c. That these temporal things are the gift of God the fourth Petition of the Lords Prayer shewes sufficiently And that collections of these and giving them to the poor is called a ministring to the Saints See 2 Cor. 8. 4. cap. 9. 1. and stiled grace cap. 8. 19. and what other sense can there be of that cap. 9. 8. God is able to make all grace abound but of temporall blessings as the next words shew to multiply your seed sowen and minister bread for your food V. 10. and they may be called the
manifold grace or gift of God by the divers sorts of them to be administred food clothing relieving of the sick c. according as they are distinctly remembred at the last day Matth. 25. And are not all bountiful charitable persons the Lords Stewards in dispensing these things to those of his houshold of Faith so that upon these considerations the place appears to to be farre off from any application of it to Preaching Indeed the next verse may be so meant If any man speak let him speak as the Oracles of God c. but yet to be understood with this limitation viz. of a man ordained and constituted as we have said for that end In a word to allow all sorts of men to be preachers is to make the whole body an eye a tongue c. and if so as the Apostle saith where is the hearing are all teachers are all interpreters 't is an argument from the absurdity as if ye would expect the foot to see the hand to speak In Saint Pauls dayes it was said Who is sufficient for these things and shall all persons think themselves so now Saint Paul bids Timothy give himself wholly to it i. e. to meditation study reading and not to intangle himself with the things of this world which might take him off and may they now meet in tradesmen and manufactures and the office be performed without either Is there not a distinction made between the Church of Ephesus and the elders of it Acts 20. between the Church and the Angel of it Revel 2. which if it be not meant of one person the Bishop as Ignatius stiles him so about twelve years after which was the judgement of the Primate yet must at least be collectively meant of the Bishop the Ministery of it Is there not a distinction between the Saints of Philippi the Bishops Deacons are there not some said to be over the Thessalonians in the Lord and preaching admonishing called in special their work as appropriated to them for which he chargeth them to know them to esteem highly of them as the like in his last charge to the Church of the Hebrews cap. ult 7. 17. Obey them that have the rule over you in the Lord and that watch for your soules as they that must give an accompt and if that were the speciall office of the ministery then to have curam animarum why not now or where doth it appear the term is expired I conclude this point with an observation of the several steps of our declinings or defections of later yeares First we were offended at some titles of the Ministery then at the office it selfe First at such a Ministery so ordained then at the ordaining of any Ministery at all First the solemn Assemblies in publick were forsaken and a retreat made into corners then the Preachers themselves slighted called by Solomon the Masters of Assemblies First a ceremony in baptizing of Infants scrupled at then the Baptisme of Infants themselves nay the Sacrament of Baptisme by water called into question also First the Communion forborne out of offence to some gesture now the Sacrament it selfe neglected and contemned as if we may now live above and without Ordinances without any ordained Ministry to administer each as indeed the one must follow the other This is the train laid to blow us up what Iacob said after Ioseph was lost and Benjamin must go too All these things are against me may be our application for the Church If any thirty years agone should have foretold that this Garden of God should have brought forth these weeds that such Tenents should have so prevailed among us he would have been by the most religious persons of that age taken for one that dreamed and they ready to have answered for their Mother-Church as Hazael did for himself when the Prophet told him what evill he should be the Authour of Let us be of moderate spirits and not run beyond the bounds of any president in the Primitive times walk not in wayes not cast up Jerem. 6. 16. enquire for the old paths where is the good way and walk therein be not like those in the next words that said we will not walk in them but in new ones according to your own fancies Let the Tribe of Levi be purged but let not the physick be so strong as to destroy them Saint Paul magnified his own office this is but to support it from being trodden under feet and the end is your good that in these distracted times ye might not be without leaders so ordained and fitted to guide your feet in the way of peace and so much for the first A necessity of an ordained Ministery Now the second observation is that Ordination is not onely an internal Call of God but an external of man for so 't is denominated by that very act laying on of hands i. e. implying the hand of God is not all in the holy frame of the heart of the person by his spirit requisite in every true believer but there must be the hands of men in the designation of him in his name also The first was wont to be asked the person ordained viz. Whether in his heart or conscience he found himself truly called to the Ministry according to the will of our Lord Iesus Christ. This perswasion of his gave a capacity but the authority actually conferred on him was by the imposition of hands Ability and faithfulnesse were the qualifications but the commission to officiate was transferred to Timothy 2 Eph. 2. 2. by that means Ye know those two memento's of Saint Paul to him Neglect not the gift 1 Tim. 4. 14. Stirre up the gift of God which is in thee 2 Tim. 1. 16. by the laying on of my hands and of the hands of the Presbytery if it should be asked What is here meant by the gift I conceive there is no necessity of understanding it either of gifts of ability or saving gifts of the Spirit for as the former doubtlesse were found in Timothy before his ordination and the latter from his childhood education 2 Epist. cap. 3. 15. cap. 1. 5. so 't is a doubt if it were in the power of Timothy to transferre either of those by this means they being to be left to Christ himself who enlightens every man that cometh into the world and to that holy Spirit who blowes when and where it listeth but the surest sence is to take it for the authority given him for the officiating and exercising these abilities and transferring of it unto others And in this sence I grant gifted men may preach and perform other ministerial acts i. e. who with the internall have received this externall power and authority also according to Christs ordinance through imposition of hands Indeed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often taken for internall abilities and 't is not improbable but at the solemn meeting of the Church
of God both Ministery and people in Fasting and Prayer which was the injunction of our Church should have been the practice to invocate God for the assisting grace of his spirit to be given to the person ordained might be prevalent for that end and that the receiving accordingly of ordination might be so far operative as to be a confirmation of the party the more against errors and heresies in the execution of it The falling into which may possibly be the judgement of God upon some who of late dayes have run without it which agrees with the observation Chemnitius makes of Origen who neglected Orders and fell into the like and at last made himselfe incapable of them But I say again that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the forenamed place is most safely to be understood of the gift of authority to be exercised and transferred unto others by laying on of hands And 't is further confirmed by the many examples that do abound our Saviour gave his Apostles not only an inward call by his Spirit but an open verball call before the people Saint Stephen a man full of Faith and the Holy Ghost yet presumed not to officiate till he had imposition of hands from them Beware of making your selves Ministers our Saviour did not make himself a Priest Heb. 5. 5. 't is the blot layed on Iezabell that she made her selfe a Prophetesse Revelat 2. 20. 'T is frequent to hear an ordained Minister called Antichristian but consider who deserves that Title whether those that observe the rule of Christ and tread in the paths of the Apostles or such who without any president in Scripture or in primitive times are in this a law unto themselves And do but think what ill issue may in the future be of this promiscuous presumption upon the offices of the Ministery what doubts it may raise in our posterity in receiving of Baptisme by such as cannot answer to that question By what authority dost thou these things and who gave thee this authority One objection common in the mouthes of men is Why do you stand so much upon a ceremony as laying on of hands is First that which the Apostle callsâ— a Principle and a Fundamentall do not you call a ceremony according to that which was said to S. Peter That which God hath cleansed call not thou common for which we have both Precept and Example to three successions Paul and Timothy and those that succeeded him 2. 'T is a most honourable ceremony used upon other occasions Iacob in blessing of Ephraim and Manasses Moses in constitution of Ioshua Naâ—mans expectation of Elias healing him our Saviours in blessing of the children in the Gospel Saint Pauls at the Holy Ghosts coming upon the disciples of Ephesus in the gift of tongues The Prophets of Antioch upon the separating of Paul and Barnabas for a speciall work designed unto as others by way of benediction and confirmation 3. If it be an institution though how mean soever it is to the eye yet it must be observed or else water in Baptisme bread and wine in the Lords Supper may fall under the like contempt Circnmcision was a carnall ordinance yet Rom. 3. the Apostle checks those who questioned the profit or vertue of it The waxe of the Seale hath little worth in it self but by the impression affixed to the pattent is of great consequence to the party the like application may be made to imposition of hands the Seal of Ordination But suppose laying on of hands be granted as we have said the question yet remains By whose hands Answ. Doubtlesse not by the peoples for it doth not stand with reason that any can transferre that authority which they have not The people may be said after a manner to give their votes in the election as it was the former and ancient custome that they were asked if they knew of any impediment or crime for which the party ought not be received into this holy Ministry and desired to declare it and upon the objecting of any the Bishop was to surcease till the party accused should clear himself The people had liberty of allegation for or against the person to be ordained but it doth not follow that therefore they had power in constituteing and ordaining They are the persons to whom the Ministers are sent can they be the Senders they have their mission to them can they have their Commission from them we are Gods Embassadours not theirs neither do ye â—ind any power this way derived or committed from Christ to them As my Father sent me so send I you saith our Saviour to his Apostles Lo I am with you and so with your successors unto the end of the world Saint Paul saith to Timothy Lay thou hands c. to Titus I left thee behind that thou shouldest ordain be it meant collectively of the rest of the Ministers as assistants with him also but no mention of the people in that act That of Numb 8. 10. the people laid their hands on the Levits is not meant in their consecration but dedication or the donation of them to be consecrated to the Lord instead of the first born by Moses and Aaron It was but as Hanna's giving up her son Samuel to Eli to be consecrated to the service of the Temple or like the presentation of a person formally under the hand and seal of the Patron to the Bishop to be instituted or inducted such was this of the Levites only a signification of their act and deed under their hands in giving up their whole title and interest in them to be set apart for that end For that of Matthias his election before the people to be an Apostle Acts 1. 16. alleadged by some for the power of people in Ordination 1. Saint Peter only signifieth to them what they were about to do and doing it in their presence as in Saint Cyprians time it was the custome to have the Minister ordained praesente plebe sub omnium oculis c. in the presence of the people before the eyes of all c. like Eleazar invested by Moses with the Priests garments on the top of the Mount in the sight of the Israelites but the actions in â—etting two apart in casting the lots prayer c. were the Apostles Secondly This election here to the Apostleship was neither the peoples nor Apostles but Gods by a divine suffrage expressed by lot according to the prayer of the Apostles to God for it and so it makes nothing for the peoples act in ordination and so much for the first Question Whose hands must be imposed 2. What if the ordainers being of the Ministry be found not to have â—een of clean hands themselves i. e. of evill lives is their ordination good I answer Yes For 't is not a personal act but an act of office as 't is not the learning of the Judge makes any decree valid
Petrarcha An. 1347. in Epist. 18. c. applies the prophesie of the Babilonish harlot to Rome not Heathen but Papal the then Court of Rome in these words Tu es famosa dicam an infamis meretrix fornicata cum Regibus Terrae illa equidem ipsa es quam in spiritu sacer vidit Evangelista illa eadem inquam es non alia sedens super aquas multas i. e. Thou art the famous should I say or infamous harlot which hast committed fornication with the Kings of the Earth thou art the very same which in the spirit the holy Evangelist saw i. e. Iohn thou art I say the same and not another sittingupon many waters c. Besides throughout these ages from the year 1100. how many were there of those whom the See of Rome called Waldenses whom Reynerus confessethto have filled France Spaine Italy and most of those Western parts they with one mouth declared accordingly thousands of them suffering death by that See upon that account whom we find then in most points consenting with us and declaring against most of the errours of the Church of Rome being guiltlesse of those scandals put upon them by Sanders Cocciâ—s and specially F. Parsons which are fully cleared by the late Arch-Bishop of Armagh in his book de Eccles. Christi Success statu p. 159. even by the testimony of their own Authours their witness agreeing not together For Iohn Wickleiffe our Countryman one of great learning and piety 't is known sufficiently to have bin his judgment and declaration as those succeeding him Iohannes Purveius Iohn Hus Savanorola and divers others long before Luthers time after which it was more generally received in the reformed Churches and the most learned men of each whom time would fail me so much as to name Only as we have given you the votes of our own country-man and others while they lived under the tyranny of the Bishop of Rome so let me adde the votes of the most eminent of our English Bishops since the withdrawing our selves from him that it may the rather appear that the judgement of the Primate concurres with the rest of his brethren before him Bishop Iewell that learned Bishop of Sarisbury in his Exposition of the second Epistle to the Thessalonians cap. 2. is very large in the application of the whole prophesie to the See of Rome as that of the vision of Saint Iohn concerning Babylon p. 373. c. Concludes that Antichrist shall not be a Iew but a Christian not a King but a Bishop and a holy Father and should weare a Mitre For on whom saith he should an Army of Priests attend as Gregory the great a Bishop of Rome prophesied of Antichrist but upon a Bishop and an universal Bishop at least one so claiming that universality see his recollection of the whole pag. 319. wondring any man should doubt of it 't is so apparent And what he saith p. 279. viz. that he knew what he should speak would be ill taken of many such affection they bear to him whom the Apostle deciphers to be Antichrist though I shall say nothing but what the holy scriptures and learned writings of the Fathers have left unto us and which the Church of God hath at this time proved to be true will be found I fear also in many of this age whose inclinations are too much declared in the defence of that See in this particular Bishop Abbot one of his successours Bishop of Sarisbury in that book of his called Antichristi demonstratio which were his Lectures at Oxford is as full also Wherein at his entrance having spoken of the name of Antichrist and given some descriptiption of him he addes these words All which are most fitly to be applied to him whom with Gods assistance we shall demonstrate to be the very Antichrist I say the Bishop of Rome who arrogates unto himself to be the head of the Church of Christ and his Vicegerent c. and p. 92. wonders at the blindness of men like Owls at noon day not to see it accordingly Arch-bishop Whitgift in his defence of the Answer to the Admonition often applies the Title of Antichrist to the Bishop of Rome as a thing taken for granted See Tract 8. p. 349. where having spoken much of him before he thus concludes I know that those Sects and Heresies gave strength unto Antichrist and at the length were one speciall meanes of placing him in his throne even as also I am perswaded that he worketh as effectually at this day by your stirres and contentions whereby he hath and will more prevail against this Church of England then by any other means whatsoever Therfore it behoveth you to take heed how you divide the Army of Christ which should unanimitèr fight against that Antichrist That he means the See of Rome none can doubt Whosoever shall read Bishop Andrews his Tortura Torti cannot but conceive his judgement to be the same Where he hath many of the observations which have been mentioned already from the situation on seven hills and the 7 head governments And p. 183. upon the grant on both sides that Babylon is Rome he states the question for the time and resolves it cannot be Rome Ethnick for then it had been no prophesie it being at that time a persecutor of the Christians and a shedder of the blood of the Saints which Saint John then had the experience of himself with divers other arguments from her inchantments manner of destruction making merchandize of soules the persons which shall burn her which could not agree to Heathen Rome Adding to be the same beast which hath horns like the lamb sits in the Temple or Church of God exalts himself above all that is called God one that was not in being in Saint Johns time pretendeth to to the working of miracles and so concludes that though Rome Christian may not go into perdition yet Rome Antichristian shall which hath been drunk with the blood of the Saints and the Martyrs of Iesus c. Bishop Bilson on in his book of the difference between Christian subjection and unchristian Rebellion delivers his judgement often accordingly as a matter out of controversie affirming the Tyranny of Rome to be the power of darknesse and kingdom of Antichrist applying the pride of the Papacie to that of the man of sin exalting himself in the Temple of God 2 Thessal 2. It was saith he the ancient device and drift of Antichrist to make himself mighty when it was first attempted by Hildebrand Greg. 7. and now coloured by the Papists with the name of Religion p. 527. 817. c. Bishop Hall that elegant and pious Bishop of Norwich hath much to this purpose dispersed throuh his works No peace with Rome Sect. 1. Look on the face of the Roman Church she is Gods and ours look on the back she is quite contrary Antichristian Sect. 22. shall we ever grow to that height of madnesse
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