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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64635	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 ministry, 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 ... : unto which is added a character of Bishop Bedel, and an answer to Mr. Pierces fifth letter concerning the late Primate.	Ussher, James, 1581-1656.; Bedell, William, 1571-1642.; Bernard, Nicholas, d. 1661.	1659 (1659)	Wing U161; ESTC R10033	109,687	392

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

humane nature not that which is accidentall A maimed Father begets a Son like himself as he was before he lost his arme as the circumcised did and doth an uncircumcised child the like application may be made to the transferring of ordination in such a wounded diseased Apostatized Church as the Roman now is and by such corrupted persons in life and doctrine continuing in it so they do observe the essentials in ordination other superstructures or corruption in the ordainers doth not null it either to the persons themselves or successors which might be further manifested by the p●actice of the Church in all ages 1. That Ministration under the Law the Priests of which the Jewish Writers say were consecrated by laying on of hands had as much cause to stand upon succession as any yet ye find often that the Priests the sons of Aaron and the Levites had corrupted their wayes were defiled with Idolatry in Ahaz and Manasses time and others as bad or worse then the See of Rome yet after a reformation the succession which was by their hands was not questioned Though the Priesthood ran through much filth yet retaining the essentialls of the Jewish Religion as circumcision c. they were owned of God again in a successive ministration See in the height of their Idolatry when they were offering their children by fire unto their Idols yet by retaining the Sacrament covenant of circumcision their children are called the Lords children Ezek. 16. 20. Thou hast taken thy sons which thou hast borne unto me c. thou hast slayn my children in causing them to pass through the fire etc. 2. In our Saviour Christs time there was as bad a succession as ever in the Priests Pharises Scribes Sadduces c. yet as he permitted their administring of some rites for himselfe whether of circumcision or the offering made for him in the Temple at the purification after the custome of the Law in his infancy so at his manifestation about 30 yeares after he sends those that were healed by him to the Priests to offer what Moses commanded ye see he did not determine against the office for the personal defilements of their Predecessors or themselves 3. Nay under the Gospel about four hundred years after our Saviour Christ was not the world so over-run with Arrians that it groaned under it as St. Ierom saith when they had the commands of the Pulpits ordaining of Preachers children were baptized by them men put to receive the communion of them as Hilary and Basil say the Orthodox were hatched under the wings of the Arrian Priests yet upon a reformation and the renouncing of that heresie we read not of any rejecting of the succeeding Ministers because they were derived through such hands which I conceive to have been as bad as the Bishop of Rome and his followers The Church then was so wise as to consider a jewel looseth not his vertue by being delivered by a foul hand so neither is the treasure of the Ministry to be despised because it hath passed through some polluluted vessels to us which is appliable for the saving harmlesse our ordination though transmitted through the Popish defilements of some persons so much in vindicating the ordination of the Church of England from the scandall of being Popish Antichristian with which by some ignorant and rash people it is frequently aspersed Let me conclude with this short admonition Be not hereafter so unworthy as to blurre that Ministery with being Antichristian by whom ye have received the knowledge of Christ both by their translating of the Scriptures out of the Originalls into your Mother-tongue for your reading and their labour in the exposition of them for your understanding by whom you and your fathers have been baptized and instructed Be not such ill birds as thus to defile your own nests do not side with the agents of the Bishop of Rome in thus detracting and lessening the reputation and esteem of them Let them not say in their hearts so would we have it nor you with your tongues unlesse in your hearts you are Romish your selves Is it not strange that those who have been so great opposers of the errors of Popery wrot so learnedly and fully against them who have applyed that in the 2 Epist of the Thessalonians concerning the man of sin and that of Babylon in 17. Revel to the Papacy as Bishop Downham Abbot Iewell and the late eminent Primate with divers others that now they should with their very calling and profession be styled Popish can we think otherwise but that the hand of Ioab I mean the Jesuit is privily in it Is it not a wonder it should so come about that such as have been the greatest enemies to the See of Rome should be reckoned as members and friends of it and thus perpetually yoked together as twins nay trod under foot as unsavory salt upon that very account as being Episcopall Is this a just reward of their labour in the defence of your profession thus to be aspersed by you as Absolon to Hushay Is this thy kindnesse to thy friend Certainly those of the See of Rome cannot but smile within themselves that they have thus covertly deluded us and so closely taken a revenge of those their adversaries How true is that speech of our Saviour A Prophet is not without honour save in his own country other nations French and German magnifie the Clergy of the Church of England by what is transmitted over Sea in many of their works onely despised at home as the off-scouring of the world what a preparative this is to the expectation of the Papists an able learned ordained Ministery having been hitherto the stop to the introduction of ignorance and superstition which if removed might flow in the more easily which God in his mercy prevent And thus I have endeavoured to confirm the Primates judgement upon this place viz. that by laying on of hands is meant an ordained Ministery The Primates judgement of the Sense and Vse of the Form of words in the former Constitution at the Ordination of Priests or Presbyters defended and enlarged viz. Receive the Holy Ghost whose sins thou forgivest they are forgiven and whose sins thou doest retain they are retained Which as an Appendix to the former subject could not well be omitted THey are the words of our Saviour Iohn 20. 22. to the Apostles and why they may not be continued to their Successors who are to succeed in that office of the Ministery to the end of the world doth not yet appear and 't is possible that the late offence taken against them to the disuse of them may arise from a misapprehension of the sense of them The Primates judgement of which I think fit to manifest who in all his Ordinations constantly observed them They consist of two clauses 1. Receive the Holy Ghost 2. Whose sins thou forgivest they are forgiven and whose sins thou dost retain they are

old had under the Law in curing the Lepers who therefore accordingly may be said to forgive and retaine sins whilst they shew and declare they are forgiven or retained of God So the Priests put the name of the Lord upon the children of Israel and were commanded to blesse the people in saying The Lord blesse thee but it was the Lord himself that blessed them according to the next words and I will blesse them And thus in these four things I leave it to be calmly considered of if the Ministers have not power left them by Christ in relation to forgivenesse of sins and with these limitations whether that part of the old form of the words of Ordination might not be continued also which seems to me to be explained in the next following them viz. And be thou a faithfull dispenser of the word and Sacraments c. through both which the graces of the Holy Ghost and remission of sins are conveyed and sealed in the name of the Father and of the Son and of the Holy Ghost According as in the words at the Communion used to the recipient the former clause was added in Q. Elizabeths dayes to give the more full sense of the latter And let not any by this Moderate expression extenuate the office of the Ministery as Bellarmine would by this inferre that any Lay-man Woman or Child may absolve as well as the Minister as we have among our selves too many of that judgement For it consisteth not in speech but in power or Authority he being as the officer of a King Authorized to make Proclamation of his pleasure Every man may speak one to another to the use of edifying but to them is given 1 Cor. 10. 16. power to edification God hath made them able Ministers not of the letter but of the Spirit That from them it comes 1 Thess. 1. 5. not only in word but in power also and in the Holy Ghost and in much assurance which accordingly hath been experimentally found that howsoever another may from the Scripture shew as truly unto the penitent what glad tidings are there intended to him yet to drooping and doubting soules it hath not been so efficacious in quieting them and giving satisfaction to their consciences either in sicknesse death-bed or otherwise as by the Ministery ordained and commissionated for that end That as 't is their office to pray and exhort you in Christs stead to be reconciled unto God so having listened to that Motion and submitted your selves accordingly 't is their office to declare and assure unto you in Christs stead that God is reconciled with you All which appeares to be the ancient doctrine of the Church of England by what is publickly declared in the exhortation before the Communion to be read sometimes at the discretion of the Minister which is the recitd and approved by the Primate as followeth And because it is requisite that no man should come to the holy Communion but with a full trust in Gods mercy and with a quiet conscience therefore if there be any of you which by meanes aforesaid i. e. Private examination and confession of sinnes to God cannot quiet his own conscience but requireth further Councell and Comfort then let him come to me or some other discreet and learned Minister of Gods word and open his grief that he may receive such Ghostly Councel Advice and Comfort as his Conscience may be relieved and that by the Ministery of Gods word he may receive comfort and the benefit of absolution to the quieting of his conscience and avoyding of all scruple and doubtfulnesse And now let the Reader judge if Dr. Heylene hath not cause to repent of his rash censure of the Primate in his late book p. 108. as if in this part of his Answer to the Jesuite he had as he saith in this particular utterly subverted as well the doctrine of this Church as her purpose in it c. when those two arguments which himself urgeth from the words of Ordination and the exhortation at the communion are produced and defended by the Primate also What would he have he saith the doctrine of the Church of England is that The Priest doth forgive sins authoritativè by a delegated and commissionated power committed to him from our Lord and Saviour doth not the Primate say the same that 't is not only declarativè but designativè not only by way of information out of the word of God as another understanding Christian may do to the penitent that his sins are pardoned but he doth it authoritative as having a power and commission from God to pronounce it to the party and by the seale of the Sacrament to assure the soule of the penitent that he is pardoned of God which no other man or Angel can do ex officio but the Minister of Christ according to that of the Apostle To us is committed the word of re●couciliation this is the summe of the Primates judgement He that would have more must step over into the Church of Rome for it I shall only make a trial whether Doctor Heylene will so conclude against Mr. Hooker as he hath against the Primate who in his sixth book of Ecclesiasticall Policy consents fully with him where after his declaring that for any thing he could ever observe those Formalities which the Church of Rome do so esteem of were not of such estimation nor thought to be of absolute necessity with the Ancient Fathers and that the form with them was with invocation or praying for the penitent that God would be reconciled unto him for which he produceth Leo Ambrose Ierome c. p. 96. He thus declares his judgement viz. As for the Ministerial sentence of private absolution it can be no more then a declaration what God hath done it hath but the force of the Prophet Nathan's absolution God hath taken away thy sins then which construction especially of words judiciall there is nothing more vulgar For example the Publicans are said in the Gospel to have justified God the Iewes in Malachy to have blessed the proud man which sin and prosper not that the one did make God righteous or the other the wicked happy but to blesse to justifie and to absolve are as commonly used for words of judgement or declaration as of true and reall efficacy yea even by the opi●ion of the Master of sentences c. Priests are authorized to loose and bind that is to say declare who are bound and who are loosed c. Saint Ierome also whom the Master of the Sentences alledgeth directly affirmeth That as the Priests of the Law could only discern and neither cause nor remove Leprosies so the Ministers of the Gospel when they retain or remit sinnes do but in the one judge how long we continue guilty and in the other declare when we are clear or free Tom 6. Comment in 16. Mat. So saith Mr. Hooker when conversion by manifest tokens did seem effected Absolution

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 ●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 D●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 ●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 ●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