there may be some kind of amicable or forcible resistance made to the person of a King in some private affairs and in some particular occasions as David might have held Saul's hands if he had in the like manner fall'n upon him as he did cast his Javelin at him And Bathsheba no doubt might have resisted David if he would have forced what he did perswade yet these no way infer a publick and armed contest against him 2. Keilah Secondly David if by temptation he would have resisted at Keilah yet God by letting his friends become treacherous kept him from giving of such a precedent As he did also keep him from fighting against his own Prince 1 Sam. 29. or else becoming perfidious and ingrateful to his benefactor Achish one of which he must have done by turning the spirit of the Lords of the Philistâ—ms against him 3. Cave of Adullam 1. Sam. 24. and chap. 26. But thirdly when David was out of temptation and himself when power was in his hand once and again and he exhorted by some as called by God to do it yet refused and that with this reason because he was the Lords Annointed Lords Annointed which is no more but that he was Legitimate King yea his heart smote him for but cutting off the lap what would it have done if by war he had occasioned the cutting off the life and head of the King For the Revolt of the ten Tribes from Solomon under Jeroboam First when others can produce so set 3. Ten Tribes See 1 King 11.29 chap. 12.24 formal and solemn a call thereunto as then was and such an express approbation afterward In loc we may indulge them the opinion of Abulensis who on these and other grounds defendeth them But secondly 2 Chron. 13.5 6. they are expresly charged with Rebellion by Ahijah who saith Ought ye not to to know that the Lord God of Israel hath given the Kingdom over Israel to David for ever even to him and to his sons by a Covenant of salt And Jeroboam the son of Nebat the servant of Solomon the son of David is risen up and hath REBELLED against his Lord. And thirdly of this judgment are the very weighty and I think the most Expositors Jews and Christians Kimchi in 2 Reg. 11. Pet. Mart. in loc Sanater in 2 Chron. 13.4 Calv. Instit lib. 1. cap. c. ult § ult Hos 8.4 Jure damnatur populi decem Tribuum rebellio quòd velut invito Deo à Davidis posteris desciverit Justly are the people of the ten Tribes condemned because they would as it were in spight of God revolt from the posterity of David saith Mr. Calvin Lastly of this judgment the Lord himself declares he was both by word and action by word when he saith They have set up Kings but not by me they have made Princes and I knew it not By action in that by this means he took both peace and true Religion from them and withal sent them into captivity long before the other but never vouchsafed them any publick visible and particular return that we read of Kimchi in 1 Reg. 11.39 it being denied by their own that the ten Tribes came back when the other two did I have done with that instance The fourth is Libnah 4. Libnah 2 Chron. 25. a City of the Priests which revolted from Joram because of his idolatry but this as that of Edom who revolted at the same time Answ are no encouragements they both being recorded as a punishment only of Joram for his revolting from the Lord God of his Fathers but no more commended then was Absolom's insurrection which also was by way of punishment or Jeroboam's Apostacy which was for the idolatry of Solomon Again it was not lawful for either Edom or Libnah so to do especially the latter being a City of Priests who should both have known and taught that defection from the house of David upon whom the Kingdom was setled Bils part 3 p. 106. and separation fâ—om the Temple to which the worship was annexed was rebellion both against God and man But 't is true too often omne malum à Sanctuario that from the Priests the ill example of sedition and schism is derived unto the people 5. Maccabees 5. Next for the Maccabees 1. Antiochus against whom they managed the war and others were invaders not inheritors of the Kingdome Aliens not natural Princes to whom they owed no allegiance by birth by laws by oath by conquest by succession by protection 2. Besides there are of their own that think the issue of that war proved bad because the Maccabees went beyond their calling 3. Lastly if Exitus acta probat this must not be alledged by them that would finally thrive in such an enterprise for this at the length miscarried and ended in the Roman servitude 6. The Primitive Christians 6. Touching the Primitive Christians under Maximinus We are first to note that they were not subjects to him but confederates and friends Moreover a war saith the Historian Euseb Hist li. 9. cap. 7. did arise to the Tyrant Maximinus against the Armenians who even from the beginning were the friends and confederates of the Romans These who alâ—o were Christians and studious of Religion the hateful Tyrant endeavouring to force unto idolatry and sacrificing to Devils of friends made them enemies and of confederates adversaries Whence it is apparent they were not subjects Secondly for other Christians that might resist in those times they might be as some of them were abetted by a coordinate power for each of the Emperours of the East and West had their dominion a part and the one did not ordinarily middle with the other yet the Empire was but one whereof the Emperours that were had the general protection and might and did succour the oppressed within the Dominions of their Colleague Euseb l. 9. c. c. 9 10. as Constantine did the Romans against Maxentius and Licinius against Maximinus or if it were not so yet were they co-ordinate Princes not subjects This for particular cases But for the general spirit and practice of Christians of those times all Writings and Apologies are full of the solemn protestations of the Christians that though for number and strength they could yet that it was not lawful for them to resist As may be seen by that of Justin Martyr Apolog. 2. God only saith he we worship but in other things we are cheerfully obedient unto you whom we acknowledge to be Kings and Princes of men And Irenaeus Lib. 5. Adv. Haeres Valentin Cujus jussu homines nascuntur hujus jussu Reges constituuntur apti iis qui in illo tempore ab ipsis Regantur Quidam enim illorum ad correctionem utilitati subditorum dantur conservationem justitiae quidam autem ad tumorem ad poenam increpationem Quidam autem ad illusionem contumeliam
where there is remarkable miscarriage of the understanding or eminent pravity of the will Seldom is it in such great lapses and as it wâ—re Matth. 4. from the pinacle of the Temple but that his hand is in it who would have cast our Lord and Saviour thence first Satan tempted David to number the people And 2 Chron. 24. Joh. 13. Act. 5. 1 Cor. 7. Satan having now put into the heart of Judas to betray him And Why hath Satan filled thy heart to lie to the holy Ghost Again Lest Satan tempt you for your incontinency Hence in great civil crimes among our selves the form of Indictment runs That such an one moved by the instigation of the Devil c. committed this or that Quommodo Deus Pater genuit filium veritatem Aug. sic diabolus lapsus genuit quasi filium mendacium As God saith he the Father begat the Son who is Truth so Satan being fallen hath begotten as it were his son also which is Falshood for he is a lyer Matth. 13. and the father of it The enemy then that sows these Tares is the devil SECT 3. Outward Causes THe outward causes of my wandring were answerable unto all the points of Latitude before me behind me on the right hand and on the left First 1. Before Before me the seeming fairness of the way and the appearing straitness of the steps of those who walked in it And indeed had the one been such as the Map described and the other such as those who went out of Hierusalem in the simplicity of their hearts 2 Sam. 15.11 though to as ill an action or those that at the first were such had they continued so it might have been a temptation still as it was then malle errare cum Platone to choose Cic. namely almost to wander with so good company rather than to keep path with other men 2. Behind Again Behind me The dark rugged and new-cast ways that some iron-shod cattel had both marred and stumbled in Who seem'd to verifie that Q Curtius l. 8. non longè ab initio Male humanis ingeniis natura he should have said corrupta consuluit quòd plerunque non futura sed transacta perpendimus That is Nature in some men hath set their wits awry in that for the most part they weigh not their future but their by-past actions Now the former seemed to decline those paths Again on the right-hand 3. On the right hand The success afterward of the one Providence it self seeming to pronounce for them and that after solemn appeal thereunto of both sides And on the left-hand 4. On the left the dysasters and calamities of the other See the several Declarations of the Lords and Commons especially the Speeches of Mr. Cromwel to both H. H. representing it as fatal to all that espoused that Cause and Party wherein I forgat * Eccles 7.17 Isa 8.10 Ezek. 14.4 5. that There is a just man that perisheth in his righteousness and there is a wicked man that prolongeth his days in his iniquity That when we are directed to the Law and to the Testimony if we come before God with an idol and appeal of another designment in our hearts the Lord may answer according to our own hearts And lastly that sometimes * His Majesties Letter to Gen. Monk from Breda Apr. 4. 1660. Eccles 5.12 13. 5. Other Appendixes God hath encreased the confusion by giving all the success that hath been desired and brought that to pass without effect which the designers have proposed as the best means to settle and compose the Nation 'T is not therefore always true Victrix causa Deo placuit for ' I have seen riches kept for the hurt of the owner saith Solomon And He begetteth a son and there is nothing in his hand 5. Add hereunto Engagements of acquaintance and otherwise unto persons of that party and such appendixes Which like smaller Rillets to the Stream though the wheel would have gone without them yet did quicken and accellerate the motion SECT 4. Inward Causes 4. BUt when all is said that will be found true Every man when he is tempted Jam. 1. is drawn away of his own concupiscence and enticed for God he tempteth no man properly And as touching Satan he indeed filled the heart of Ananias to lie to the holy Ghost Act. 5. but the fault is laid on the man himself Why hath Satan filled thine heart And for motives from without whether things or men it excused neither Judas nor the Jews Act. 4. Joh. 13.1 that Gods counsel Satans motion Cesars terror and other things concurred unto Christs betraying The reason is because Gods decree of events constreins no mans will nor prompts his reason to use unlawful means Job 13.7 Jam. 4. 1 Joh. 5. He does not need our lie or sin The devil if we resist him will flee from us And if we have faith and grace within we shall overcome the world without SECT V. More particular Causes but common to both Controversies BUt to come unto particulars And though several might here be named yet a few shall serve and such as tend most to admonition And first that which the Apostle makes first in these kind of lapses 1 Ungroundedness 2. Conceitedness A young Scholar as Mr. Tindal reads it whether in years or judgment if he be in the Ministery will be apt to a second fault 1 Tim. 3.6 namely to be puffed up and so fall into the snare and condemnation of the devil 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is into his sin to wit of Apostasie and sedition against God and his Church as the Apostle hath it And again in the same Epistle chap. 6.4 speaking of an Heterodox Teacher he puts them both together in one word for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear both and says So in the Margin He is a fool and proud or proud knowing nothing Now we know pride goes before a fall Prov. 16.18 and objects us unto temptation and opinions Quis his pollicitationibus non alliceretur praesertim adolescentis animus cupidus veri Aug. de Utilitate credendi cap. 1. etiam nonnullorum in Scholâ doctorum hominum disputationibus superbus garulus qualem me tunc illi invenerunt Who would not have been perswaded by their promises especially the mind of a young man thirsty for truth and by the disputations of some men learned in the Schools made proud and prating such a one as they then found me to be saith St. Austin I refuse not so great a president If objects then unto temptations of opinions and that in Gods just judgment for He resists the proud Jam. 4. And in his great mercy Aug. de Civit. lib. 14. cap. 13. Salubriùs enim Petrus sibi displicuit quando flevit quà m sibi placuit quando presumsit For
away 7 the Council-table regulated and restrained 8 the Forests bounded and limited 9 that ye shall have a Triennial Parliament 10 and more then that a perpetual Parliament which none shall have power to dissolve without your selves We should have thought this a dream of happiness yet now we are in the real possession of it We stand chiefly upon security 2. Security whereas the VERY HAVING of these things is a convenient fair security mutually securing one another Then is MORE security offered even in this last Answer of the Kings by removing the personal votes of Popish Lords by the better education of Papists children by supplying the defect of Laws against Recusants c. Wherefore Sir Note let us beware we do not contend for such a hazardous unsafe security as may endanger the loss of what we have already Let us not think we have nothing because we have not all we desire and though we had we cannot make a MATHEMATICAL security All humane caution is susceptible of corruption and failing Gods providence will not be bound Note success must be His. Every man here is bound in conscience to employ his uttermost endeavours to prevent the effusion of BLOOD BLOOD is a CRYING sin Note it pollutes a Land LET VS SAVE OVR LIBERTY AND ESTATES AS WE MAY SAVE OUR SOVLS TOO Now I have freely delivered my own conscience I leave every man freely to his Thus far that worthy Knight and I have been told by one acquainted with him and that did sometime visit him in his last sickness that he said That some of the most active men would not have been for the raising of Arms but that they had a strong opinion Mr. Hamâ— Mâ— Pym and others whom he named that the King had so little interest in the affections of the people that he would never be able to raise force to oppose them One occasion of the War And that he the said Sir Benjamâ—n Rudyard did labour earnestly to disswade them from that conception but could not Add hereunto in the third place 3. Gods Testimony Psal 111. Gods own active testimony as it appears against the courses pursued which is not lightly to be passed for as the Psalmist saith He doth so perform his works that they ought to be had in remembrance For although the Word of God and the particular determination of it unto our special condition by wholesome Laws is a sufficient light ' unto our feet and lanthorn unto our paths yet this Word receives much illustration and confirmation by his works both of nature and therefore these are joyned with it in the Psalm and of providence Psal 19. as Constantine the Great Observes Euseb de vit Constant l. 2. c. 25. viz. That believers had light enough by the Word to discern the true Religion from the false yet the working of providence in order thereunto did make the matter much more evident So in the present affair Ends of the War defeated for whereas there were but two main things for which the War was undertaken Religion and the Laws God seems to declare his judgment concerning our undertaking this way to defend them providence defeating us in both yea and that both after full victory obtained and quiet possession enjoyed Whence you may very reasonably believe Kings Letter from Breda unto the General April 4. 1660 that God is not pleased with the attempts that have been made since he hath usually encreased the confusion by all the success that hath been desired and brought that to pass without effect which the designers have proposed as the best means to settle and compose the Nation as a better hand hath notably observed 1. Religion First for Religion not onely the infinite growth of all even the most horrid opinâ—ons and sects and factions of such denying not onely the Lord that bought them 2 Pet. 2. as the Apostle speaks but the Principle it self the Scriptures together with the contempt of Gods worship it self as well as the established form thereof doth abundantly shew de facto that we have lost Religion but above all that unparallel'd Act for Toleration Proclamation for Toleratâ—on Feb. 15. 1654. that de jure we must lose it doth demonstrate And the precedent thereof that Ordinance of the Lords and Commons whereby the security of it the established Liturgy was removed Ordinance of Lords and Commons Jan. 3. 1644. and the Act against Recusancy repealed whereby the flood-gates for opinions and practices in Religion was thrown open since which that which was but then in semine is now in arbore and that such an one as all the unclean fouls under heaven came and lodged in the branches of it This for Religion Then for the Laws and our Liberties conteined in them 2. The Laws first the Court of Justice untruly so called did de facto and in deed extirpate that Court of Justice and pluck it up by the roots as seizing upon any mans estate liberty and life against Law and upon arbitrary power against the Great Charter But secondly it is avowed by him that of late assumed the Supreme Power that all our Laws and government was dissolved and that he might do de jure and of right what he pleased so the other ground and foundation of the War the Law was lost also And because in this cause he is a very authentick witness as having been so deep an actor in the motion we will hear himself speak and that in the face of the Nation in an Assembly of it which he call'd a Parliament that so God might openly shew us what we would not see before He saith Note Lord Protector 's speech Sept. 12. 1654. page 11 13. That those honest ends of our fighting were not attained and setled Again My power saith he by this resignation from the convention of a few called by himself was BOVNDLESS and VNLIMITED And upon the matter ALL GOVERNMENT DISSOLVED all civil Administrations at an end Again pag. 19. the Soldiery were a considerable part of the Nation especially ALL GOVERNMENT being DISSOLVED I say when ALL GOVERNMENT was thus DISSOLVED and nothing to keep things in order but the SWORD Where by the way you may perceive that the mystery of this iniquity even from the beginning and before there was a blow strucken did work For at the time when the Horses were lifting Note and mony and plate was brought into Guild-Hall discourse being betwixt him and one I know in my hearing touching the final resolution of power He saith That if the King did not do his duty 1. Resolution of Government in a Levellers sense it descended to the Parliament and if the Parliament did not do theirs it devolved to the People Now a few days before the death of the King being pressed in my hearing 2. The application why the Army should act such a thing and asked if
field as the Lord commanded me Whereas both it is in the Prophet Zachary not in Jerem. Zach. 11.12 13. and also runs thus And I said unto them If you think good give me my price and if not forbear so they weighed for my price thirty pieces of silver And the Lord said unto me Cast it unto the Potter A goodly price that I was prized at of them And I took the thirty pieces of silver and cast them to the Potter in the House of the Lord. Here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 variety of difference and yet I hope the Brethren will not deny but that the Evangelist Matthew did set down a sentence of Scripture To shake hands and part What think they of that of the Apostle It is written As I live saith the Lord every knee shall bow to me Rom. 14.11 and every tongue shall confess to God Yet in the Prophet where it is written Isa 45.23 it is thus I have sworn by my self the word is gone out of my mouth in righteousnese and shall not return that unto me every knee shall bow every tongue shall swear Which difference is such that the * In a conference with my self Quakers observe it as a ground of not-swearing because what the Prophet said of swearing the Apostle turns confessing A sentence then of Scripture it may be which is not the very words as the the title of those sentences is not these words but sentences To the second that this sentence as set down in Except 2 the Common-prayer-book is contrary to the place whence it is quoted and to other Scripture Answ The place quoted in the Service formerly is onely Ezek. 18. not naming any verse in the later Editions the 21 and 22 verses are figured but there is ground also for the sentence in the general context of that Chapter and particularly besides the former in vers 28 30 31 32. Now let us see whether there be any difference in sense much less any contrariety The Prayer-book saith At what time soever a sinner doth repent him of his sin from the bottom of his heart I will put all his wickedness out of my remembrance saith the Lord. In the Prophet verse 21 22. thus But if the wicked will turn from all his sins that he hath committed and keep all my statutes and do that which is lawful and right he shall surely live he shall not dye All his transgressions that he hath committed they shall not be mentioned unto him in his righteousness that he hath done he shall live And verse 30. Repent Ezek. 18.30 31. and turn your selves from your transgressions And vers 31. ' Make you a new heart and a new spirit And then for the whensoever though implyed unavoidably in the former sentences yet 't is more than in terminis Jer. 18.7 Jer. 18.7 8. for even the Apostles cited Scriptures so as that they compacted several into one At what instant I speak concerning a Nation and concerning a Kingdom to pluck up and to pull down and to destroy it if that Nation against whom I have pronounced turn from their evill I will repent of the evill that I thought to do unto them Now compare At what time saith the Common-prayer-book in the Prophet Ezekiel it is If he will turn indefinitely excluding no time which is equivalent unto whensoever And ' At what instant saith the Prophet Jeremy that is more Repent him of his sins saith the Common-prayer-Book turn from all his sins that he hath committed saith Ezekiel vers 28. and repent and turn your selves from your transgressions vers 30. From the bottom of his heart saith the Prayer-book From all his sins saith Ezekiel vers 21. and from all his transgressions vers 30. which surely is the same with from the bottom of his heart which yet is more clearly implyed vers 31. Make you a new heart and a new spirit that ' is Repent you from your heart and spirit as before he had exhorted to repentance I will put all his wickedness out of my remembrance saith the Common-prayer-book All his transgressions that he hath committed they shall not be mentioned unto him saith Ezekiel vers 22. Now I shall leave it to every man that hath but two eyes Reason and Conscience to judge whether the Common-prayer-book hath a title in sense more than the Prophet pag. 26. Hebr. 4.7 chap. 3.12 Yea but it is dissonant from another To day if ye will hear his voice And Exhort one another daily while it is called to day Therefore we must not defer repentance Object but At what time soever encourages men so to do Answ To day if ye will hear As if both these sentences were not in the Old Testament as well as in the New and in both Testaments by the same Spirit 'T is evident by manifold places of Scripture that there is ever found place for true repentance without limiting of any time Why are they not offended with our Saviour for speaking of some that should be received at the eleventh hour Matth. 20. And with the Evangelist Luke for recording the repentance and acceptation of the Thief upon the Cross Luk. 23. And with the Prophet or the Lord rather in the Prophet Ezek. 23. for calling to her to return that was grown old not in ordinary sins but in Adulteries and Idolatry namely with a purpose of pardon if she would even then repent And a broken and contrite heart O Lord saith David thou wilt not despise and his repentance was late for his sin was toward the end of his life as Peter Martyr observes Pet. Mart. in 2 Sam. 11.2 One of the Martyrs hearing a Frier inveighing against the sins of the people in this manner O thou that hast spent thy youth and strength in the service of the devil dost thou think that God will now accept thee when thou canst sin no longer or to that effect said That had such doctrine been preached to him it would have cast him into despair when time was Is there any dissonancy in hastening men unto repentance and warning of them that they outstand not the day of grace and yet in the encouraging of them when they do repent To the third and last Exception that this sentence Except 3 At what time soever implies as if he could repent when he list Repent when we list c. and this occasions delay which carries many to Hell But by what Logick doth it follow that if men are told that that if they truly repent the Lord will forgive them Ergo They may repent when they list The inference is fully as good from Gods exhorting unto repentance and is urged thence by some because we are exhorted to repent therefore repentance is in the power of our own free will So whensoever you repent from the bottom of the heart c. Therefore you may when you will So that as the Brethren
follows that no Minister can be made but hee must have the Authority of the Holy Ghost Secondly It is necessary also that hee receive the Holy Ghost it self in the gifts and abilities of it for the discharge of this calling For no man can say that is effectually teach that Jesus is the Lord but by the Holy Ghost saith the Apostle 1 Cor. 12. And every spirit that confesseth that is soundly preacheth that Jesus is the Christ is of God 1 John 4.1 2. John 16. For it is the Holy Ghost onely that leadeth into all Truth concerning Christ Thirdly The conveyance of the Holy Ghost in all publick Ordinances is by some Ministerial hand as in Baptism and the Lords Supper wherein at least unto the faithful the Holy Ghost is conveyed So as in respect of the thing it self the Holy Ghost is necessary to bee conveyed to every Minister that is to bee ordained Sense of the words 2. Next for the meaning of the phrase First wee must observe That the word Holy Ghost here may be either taken for his person and gifts or for his Authority or both by a Metonymy It is taken for his gifts where it is said John 7. that the Holy Ghost was not yet because Christ was not yet glorified It is taken for his Authority when the Apostle saith that the Holy Ghost had made the Ministers of Ephesus the overseers of the flock Act. 20. Secondly wee may expound the words by way of declaration and solemn pronouncing as well as imparative or communicative bidding And the other words may bee so expounded also according as in absolution it is in one place in the Common Prayer-Book pronounced authoritatively yet it is expounded to bee onely a declaring and pronouncing Now to apply the former The word Holy Ghost here seems to bee taken for the Authority especially of the Holy Ghost to the exercise of the Ministerial function As if it were said Take thou the Authority of the Holy Ghost which hee hath appointed his Church to communicate and dispense to persons worthy for the Ministry of the Word in binding and loosing and of the Sacraments 3. To their exceptions First To the exception general it self that this form hath no warrant No warrant It is answered Answ That in other things they urge the Letter of the Scripture And surely where there is no incongruity in the thing nor impediment from some other cause from using the very words of Institution there cannot bee desired a better warrant Now that there is no such incongruity nor impediment shall bee shewn in answering unto the Reasons of the former exception whereof the first is that Proof none but God himself hath power to give the Holy Ghost But it hindreth not but that what none but a superiour Authority can have power to give originally may yet bee given ministerially Answ and by delegation from that superiour power Neither Moses had power to consecrate Aaron nor Samuel to confer the Kingdome unto David nor the Apostles themselves to give the Holy Ghost but by delegation and commission Which power if as to that right of the conferring the power and authority of the Holy Ghost to the ordaining of a Minister the Church ministerially hath not for without that power it cannot bee done then must every Minister receive his authority and outward call immediately from Heaven Neither is repugnant hereunto Lib. 1. dist 14. cap. 1. Hic quaeritur Aug. de Trin. l. 15. c. 26. either that of the Master of the sentences nor of Austin himself whence hee hath it viz. Neque enim aliquis discipulorum ejus dedit spiritum sanctum Orabant quippe ut veniret in eos quibus manum imponebant non eum ipsi dabant Quem morem in suis propositis etiam nunc servat Ecclesia Object For neither saith hee any of the Disc ples gave the Holy Ghost but they prayed that hee might come on those upon whom they laid their hands but gave him not themselves which custome the Church even now retaineth in her Bishops For our Church doth pray in laying on of hands and with and under the words Answ 1 of Institution asketh also before and after What form of words the Apostles used in laying on of hands and conferring the Holy Ghost is not expressed but unlikely it is that they used none Now those they used whether they were those used by our Saviour or others in form of praying cannot be determined nor therefore their example urged in that which our Church pretendeth not unto But the former will bee more evident in other ministrations also In Absolution the form is in the Liturgy in the visitation of the sick Imperative and authoritative as I may so speak and in a good sense so it is by his authority committed unto mee I absolve thee from all thy sin c. yet in the general absolution after the general confession at morning-prayer by which the former must bee expounded it is expressed to bee but declaratory by way of solemn and authoritative pronouncing and with the concurrence of prayer for efficacy of such declaration Almighty God who hast given power and commandment to declare and pronounce to his people being penitent the absolution and remission of their sins c. In Baptism the Holy Ghost and remission of sins is given and that by the ministration and the words spoken by the Minister So also in the Lords Supper the body and blood of Christ sacramentally is conferred by the words and action of the Minister none of which is in the power of any to bestow but God onely Shall wee therefore except against the fruits of those Ordinances or against the Minister for pronouncing such words and doing such actions Again as in the Absolution there goeth with the Pronounciation prayer also and so likewise in Baptism and the Lords Supper what hindereth but that the words may be taken under a precatory sense also and as including prayer which more expresly goeth both before and after The words therefore take thou the Holy Ghost do not argue an original or an inherent power but Ministerial onely and so as not excluding a precatory vertue also This to the first Reason The second is because they were the words of Christ himself to his Apostles what Proof 2 then were all Christs words to his Apostles peculiar to them Answ It was to his Apostles that hee gave the command of baptizing and teaching and of giving his last Supper Have none therefore power since to administer these Ordinances Again if no Minister can be made but by the Holy Ghost and his Authority and this Authority were proper onely to the Apostles because the words were spoken to them then is the Church deprived of the Holy Ghost ever since the Apostles nor hath power to ordain a Ministry The third reason is taken from the parallel of other administrations Proof wherein the words of institution in