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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

on seven hills the Conclusion is That she is the great Citie which raigneth over the Kings of the Earth In this Chapter Saint Iohn proceeds in the same ter and tells how he saw first a mighty Angel descending from Heaven and proclaiming the fall of this Babylon Verse 2. 3. and towards the end of the Chapter to confirm the matter wih a sign another mighty Angel takes up a Milstone and throwes it into the Sea with this word with like violence Babylon shall be thrown and no more be found In the middest between the Voyces of these two Angels is inserted a long Speech uttered also by a Voyce from Heaven begining at this fourth Verse which I have now read and extending to the twenty ninth partly admonishing Gods People to come out of this Babylon in time partly describing her pride and security going before her destruction partly bringing in as it were the Funeral Song that is sung for her by her followers and Lovers partly exhorting Heaven with those that dwell therein to rejoyce at her ruine This is the Order now for the meaning of the words that shall appeare best by resolving three Questions 1. Whos 's this Voyce is 2. To whom it speaks And 3. What We need not be long to seek Who it is that speaks For both those that speak before and after are expresly called Angels and he that now speaks lacks that Addition and the interest that he challengeth in those that are spoken to calling them My People sheweth plainly to use the words of our blessed Authour in his speech to Peter at the Sea of Tiberias It is the Lord. And albeit those relations between the Lord and his People are often mentioned in Scripture without any restraint to any one person in the blessed Trinity yet because he that here speaks telleth of the Lord Gods judgeing the great Citie Verse the 8. As of another and third person Strong is the Lord God that judgeth her And again Verse 20. Speaking to the Prophets and Apostles saith God hath avenged you on her It is evident that he who hear speakes is the Mediatour Our Lord Jesus Christ who carries his people not in his minde onely but in the Explication of his name Matthew 1. 21. He shall save his People from their sinnes Whereto it fitly agrees that this Voyce is uttered From Heaven where our Lord Jesus is at the right hand of God We see the speaker now who are spoken unto Christs People There is no doubt but in some Sense all the World are Christs People His Inberitance his Possession And so much is often expres●y expressed But yet the Scripture in many places intimateth that this phrase restraineth from the World to some particular and choice people namely Israel The Lord thy God hath chosen thee to be a speciall people unto himselfe above all People that are upon the face of the Earth So Chapter 10. The Lords portion is his People Jacob the lot of his Inheritance Ye shall be my peculiar Treasure above all People though all the Earth be mine Hence it is that these two My people and Israel are used indifferently in the same Sentence as Psalm 57 Heare O my people O Israel and so in many other places yet even amongst these there is some time a difference put for all that are of Israel are not counted Gods People to some of them it is said Hear the Word of the Lord ye Rulers of Sodome give ear ye People of Gomorah And for an upbraiding of their continual rebellions against the Lord the Prophet Hosea is bidden to name one of his sons Lo-mmi ye are not my people and when to all other their Rebellions they rejected yea crucified the Lord of Glory the Lord also rejected them and as he threatned by his Prophet called his servants by another name Christians Even these also are in a different manner socalled sometimes all that are within the Covenant of Grace and the Sacraments thereof are called Christs People sometimes those that he hath foreknown and that are within the grace of the Covenant God hath not cast away his People whom he foreknew according to that I will put my Law into their inward parts and write it in their hearts I will be their God and they shall be my People And these are those here most properly spoken unto as appears because the Motives here used the fear of partaking in sinne and punishment most properly work upon these besides these being oppressed holden in Captivity by the mystical Babylon here spoken of are in the 6. Verse Exhorted to cry her quittance in the same words almost which the ancient Church of Israel useth concerning the old Babel O Daughter of Babylon which art to be destroyed happy shall he be that rewardeth thee as thou hast served us The third and last Point to be cleared remains what the people of God are commanded to doe goe out of her saith our Lord Iesus Christ That is doubtlesse out of Babylon before proclaimed to be fallen that is after the Prophetical phrase certainly to fall Babel is fallen is fallen whence this form is borrowed That Babel was a City in Chaldea standing by the River Euphrates where by the occasion of the presumptious Tower the Languages of Mankinde were confounded Genesis 11. 10. The first seate of Nymrods Tyranny Chapter 10. 10. Nebuchadnezer the King thereof carried thither Captive Iehoiakim and with him Daniel and his companions together with the vessels of the House of God about some twelve years after Zedekiah also was carried away Captive to the same place Ierusalem burnt the Temple desolated and the whole people in a manner carried out of their own land to the same place of Babel where they continued seventy years unto the overthrow of the Babylonian Monarchy by Cyrus The Prophets Isay and Jeremiah foretel the ruine of this Babel and delivering of Gods People from her Tyranny whom they exhort upon her fall to returne into their own land Hence is this forme taken and this whole Chapter is compiled of little else but the phrases of the Prophets touching Babel and Tyrus as the diligent reader by comparing the concording places may easily perceive This Exhortation to leave Babylon is Depart ye Depart ye goe out from thence remove out of the middest of Babylon and goe forth out of the land of the Chaldeans flee out of the middest of Babylon and deliver every man his Soul be not cut off in her iniquitie for sake her and let us goe every one into his own Countrey Vers. 45. My people goe ye out of the middest of her and deliver ye every man his Soul from the fierce anger of the Lord which as you see are almost the very words of this Text so that which followes here in the seaventh Verse I sit as a Queen and am no VVidow and shall see no

Phygellus Hermogenes and Diotrephas but as in neither of them doth there appear any sanctified grace of the spirit so we do not read it caused any suspension of the vertue of their ministerial acts to the receivers or that the Apostles gave order for any reiteration of them personal faults not voyding Acts of Office and so why should the like be a prejudice to it in these succeeding Ages Receiving supposeth a gift but 't is as the giving of a summe to a Steward by his Lord not to his own private use but for the dispensing of it to the family And to say no more there are some learned Interpreters do apply that passage 1 Iohn Chap. 2. 20. to an ordained Ministery yee need not that any man teach you but as the same anointing teacheth you all things and is truth Beza 's words upon the place are these the same anointing he could not with a more cleare Testimony have adorned the Pastors and Teachers from whom they were instructed and daily as yet are then to say they were taught by the holy Ghost had bin formerly c. Piscators words are these The anointing teacheth i. e. the Ministry of the word or the Holy Ghost efficacious by the preaching of the Gospel wherefore the Ministery ought to be in a great esteem with us Ye see they do not understand by this Vnction or anointing signifying the Holy Ghost an immediate teaching or inspiration as by some Enthusiasme but immediately through the Ministery ordained for that end by a Metonymy as they say of the Adjunct the oyntment for the hand which applyes it or delivers it to you and the teaching you all things is meant of all things necessary to salvation the credenda and agenda which by the Ministery had bin so f●lly taught them that they needed not to be taught by Saint Iohn again here If any shall object as it hath been nnto me that of Saint Augustine lib. 15. de Trinit cap. 27. Quomodo ergo Deus non est qui dat Spiritum Sanctum imò quantus Deus est qui dat Deum neque enim aliquis discipulorum ejus dedit Spiritum Sanctum orabant quippe ut veniret in eos quibus manus imponebant non ipsi eum dabant quem morem in suis praepositis etiam nune servet Ecclesia c. i. e. How should not he be God who gives the Holy Ghost nay how great a God who gives God for neither any of his disciples gave the holy Ghost they prayed indeed that it might come upon those on whom they imposed hands they did not give it themseles which custom the Church now observes c. 1. In the words before these he speaks of a double giving of the Holy Ghost by our Saviour the one on earth after his resurrection the other from heaven after his Ascension upon the day of Pentecost now in relation to the latter in those extraordinary gifts of the spirit the words objected have their principal application which doth not concern that we have in hand which is only of the former being meant of successive ministerial authority for the ordinarie dispensing of the office Secondly whereas he saith the Church hath observed that custome in imposition of hands to pray for the persons reciving of it hath bin formerly acknowledged to be one sense of that clause viz. by way of impetration Take the gift of the spirit pro dono infuso so we use the words per modum impetrationis take it pro officio so we use it per modum collationis ministerially conferring the power of executing the office of a Minister there is no contradiction but that in the same act there may meet a collation of the office with authority to execute and an impetration for the persons receiving an assistance of the spirit in the executing of it which in the old in junction immediately followed in a prayer for the person ordained accordingly so that the custome and intention of our Church is no other then what was in Saint Augustines time not presuming to give the Holy Ghost in the latter sense only praying it might be given of God to him but only in the former So much for opening of the first clause in ordination Receive the Holy Ghost which rightly understood is not such a rock of offence as some have taken it to be in the disuse of it The second clause is whose sins thou forgivest they are forgiven whose sins thou doest retain they are retained At which as much if not more offence hath been taken then at the former as if it savoured of Popery which ● shall give you the Primates sense of also That it may be retained in ordination and attributed safely to the office of the Ministery without the least savour that way which no man that knew him and what Popery is but will acquit him of the least grain of it Thus far it will be granted by all sober persons 1. The Ministers may be said to remit sins by way of preparative to it in being the instruments by preaching the word of reconciliation to dispose men towards it in bringing them to repentance whereby they are capable of it 2. By way of Confirmation in exhibiting the seales of remission in the Sacraments according as one well glosseth upon these words 'T is Gods act onely to forgive sins but the Apostles are said to do it not simply but because they apply the means appointed of God for that end viz. the word and Sacraments What is there more in forgivenesse of sins then in reconciliation of God and man now ye find this given to the Ministery 2 Cor. 5. 18 19. God was in Christ reconciling the world unto himself not imputing their trespasses unto them and hath committed unto us the word or ministery of reconciliation Gods act onely authoritate propria by his own supreme authority the Ministers act potestate vicaria as a substitute in Christs stead and the word doth include the Sacraments also as in our usual speech the Letters Pattents doth the Seale affixed to them as the Ministery doth the whole ministerial office 3. Declaratively in testifying this grace of God and declaring Gods good pleasure accordingly upon repentance unto the person like that of Nathan to David or Saint Peter to his Auditory Acts 3. as Ferus saith man doth not properly forgive sin but doth declare and certifie that it is remitted of God so that absolution received from man is as much to say behold my son I certifie thee that thy sins are forgiven thee I declare unto thee that God is at peace with thee which I relate the rather out of him both for his being a writer of the Church of Rome and that this passage is purged out of his book by them as erroneous as may be seen by comparing the Edition of Mentz with the Edition at Antwerp 1559 and 1570 Which agrees with that in the Articles of