Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	husband_n	marriage_n	wife_n	3,594	5	7.6210	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45157	A second discourse about re-ordination being an answer to two or three books come out against this subject, in behalf of the many concern'd at this season, who for the sake of their ministry, and upon necessity, do yield to it, in defence of their submission / by John Humfrey, min. ; together, with his testimony, which from the good hand of the Lord, is laid upon himself, to bear, in this generation, against the evil, and to prevent, or repress (as much as by him may be possible) the danger, of the imposition.	Humfrey, John, 1621-1719.	1662 (1662)	Wing H3709; ESTC R9881	127,714	152

the being of the Ministry but that Orders are not of absolute necessity necessitate medii ad esse ministerii it is proved by that author cap. 3. beyond answer as by Vo●tius and others The truth is there is no Protestant Divine I know but grant in Ecclesiâ constituendâ or in a case of necessity a man may be a Minister without Orders and if there were but one instance in the world where a mans ministry is valid unordained the power is proved thereby to be immediately from Christ and the esse ministerii not to depend upon ordination I shall content my self with one instance and that is of Barnabas of whom we read in Acts 11.19 that he was sent forth by the Church of Jerusalem and then is ordained after with Paul at Antioch Acts 13 2. Now I demand was Barnabas ordained before or no If he was not then is not the Ministerial power given by nor the being of the Ministry depend upon Ordination If he was then have we here plain text and example for Re-ordination 7. To understand this clearly and more fully though before touched The Ministerial power must be considered as I have intimated Coram Deo or Coram Hominibus when a man hath Gods gifts and a heart to devote them to the use of the Church it is Christs will he should be his Minister and as his will makes it his duty it must give him right and power now when the man hath this it is his will moreover that these gifts be approved and power declared by the Church that he may be received as his Minister or Embassador by men and those particularly unto whom he is sent This is done by this Solemnity this is one end and proper nature of it and so the authority he had before Coram Deo is made current Coram Ecclesia and he reputed and passed streight by all amongst the Order as we call it of the Clergy Understand me I pray here The authority of the Ministry Coram Deo and Coram Hominibus I count not two authorities but the same one Spiritual authority which being derived to a man from the standing act of Christs will in his institution immediately upon his inward call in the Court of Heaven and his own Conscience does not yet passe in the Court of the Church till this call be approved and confirmed by her Pastors which she requires for Orders sake and calls Ordination And here now is a firm and true foundation laid against that Objection which is apt to rise upon us that if the Ministerial power flows immediately from Christs charter and call then may any man pretend hereunto and take upon him to be a Minister without Orders which were to open the door to Fanaticism and Confusion But God forbid we should not be able to put a bar upon such which we can clearly maintain It is this to wit that whatsoever a mans call is in the sight of God the Church is to take no cognizance of it untill by some of her chief appointed Pastors to that purpose it be approved testified and declared by this Solemnity If a man hath indeed abilities and a heart for Christs service then i● he bound to submit them to tryal and get them allowed if he does not he sins and the Church is to take no notice of him till then 1 Tim. 5.22 1 Tim. 3.10 so that you may see how the actual exercise of a mans Ministry does depend even altogether hereupon though the power does not and that Text made good How can they preach except they be sent in this sense of the words they are ordinary used whether truly or no I here say not Let a David be excommunicate for Adultery he shall be held Coram Ecclesia out of the Church as well as an Ahaz let a man be truly called while his calling is not approved by the Church which is by Orders we shall not account him a Minister any more then he that is not called and if a man be not called yet if he be ordained his Ministrations are not to be doubted of as valid to the Church while he is to repent of his bad Conscience before God To give more life to this As what hath been said may appear from its own light so will it appear more fully from the case of necessity wherein the validity of the Ministry without Orders is agreed to by all If the Ministerial power did not come to a man Coram Deo so that he is a Minister in Gods sight before Orders then could not necessity dispence with them because necessity falls not upon God There is no impossible with him But when the authority orders give is only this authority Coram Hominibus that is the reception or acceptation thereof with men the value or esteem of us as Ministers at the Churches bar in their sight or account what we are in Gods before let a man plead impossibility whether natural as suppose him among the Indies that he cannot be ordained or moral suppose him among the papists that he cannot without s●nne against his conscience this plea Nemo tenetur ad impossibile is good at mans barr for upon man necessity does come and he is to be dispensed with and his ministry therefore to passe which else in Ecclesia rectè constitutâ were to be quite refused for orders sake I cannot omit here one simile to the same point which is laid down strongly by Grotius De Imp. p. 270. Potestas maritalis est a Deo applicatio ejus potestatis ad certam personam ex consensu vonit quo tamen ipsum Jus non datur Nam si ex consensu daretur posset consensu etiam dissolvi matrimonium For my part I cannot but conceive thus A man and a woman consents in their hearts and privately give the same to one another This contract between themselves makes them husband and wife before God and his standing Law conveigheth to the man his power and obligeth both to their duties yet are they not to live together before marriage if it were only for the shame or sake of the world besides that it is their duty hereupon as matter of publick order to seek the matrimonial investiture which is valid according to the Land So is it here when a man having Gods gifts does consent seriously between him and his Soul to dedicate them to his service the same standing law or will of his in his word or institution about this matter does make it his duty and give him power yet is he not to have the exercise of it before this investiture of Orders not only because of the bastardy of the Ministry that will else follow when men shall be received without tryal and approbation Nor only because God commands this as his duty so that he sinnes if it may be had to neglect it but because the Church or People are not to receive or account such as Ministers as they will not a couple

man and wife till the Solemnity Let these also first be proved then let them use the Office In short as at first They may be both I suppose held to be coram Deo upon consent only what they are not coram hominibus before publick confirmation 8. However we understand these words this methinks might give a reasonable man satisfaction that it fares with us but as with the Apostles themselves Christ had before given them ministerial power for they did preach and baptized while they continued with him Jo. 4.2 and yet does he use this same form of words that seems no lesse than a new Commission Nay that which is yet more as Christ used this form but once and that at their second mission So is it with us the Presbyterian used it not at first and we have it without repetition 9. I will suppose what is supposed that Receive the Holy Ghost is equivalent with Take thou Authority and understand it of the ministerial power and consequently that there is moreover here a formal delivery of that Authority or Office to a Person so that he may be said to be made a Minister thereby as he was not eo modo before and yet let us but understand also this aright as we ought that it is all done only by way of external investiture or solemnization as it is in the inauguration of Princes who are said to be made Kings when they are Crowned or Annoynted and there is no hurt at all comes to our Cause at last which from thence indeed may have but the more clear demonstration how the thing may without any absurdity in the world be done more than once This I take to be the common Protestant doctrine and rest upon it There remains now but one thing more that after all this may beget some scruple and that is the instrument of our Orders There is that of the Deaconship which if one does not like he may be civil to the Bishops Officers and leave For the other of Presbyter which is needfull for him to have if it will not satisfie him that they are the Bishops words not ours I will suppose he hath declamed himself before and the instrument is in his own hands I shall say no more but for my own part my Orders of Deacon as quite uselesse otherwise I thought good to cancell before whom it seemed to me fit in testimony of my owning my former Ministry and for those of Presbyter which I keep if any should chance to see them they may find these words in the backside or bottom of them I was ordained so long since by a Classis of the Presbytery and doubt not therefore of being a Minister before yet do these Orders make me so secundum ritus ecclesiae Anglicanae Canonicè legitime according to this express tenour as I was not before and in that sense only have I submitted to the same To conclude If there was another form whereby our Ministry might be confirmed or some Bishops would vary this to serve a private turn then were the Items my Adversary hath given us sufficient to make us to choose and seek that rather than yield hereunto for so far does his arguing reach even in full force but while there is no such thing to be had it makes it methinks a very high imagination ever to enter the heart of a serious Christian if he can find it there too to have his Brethren of the same mind with him to think that he and they should be ready to leave their holy Function and Charge without some other conjoyned grand reason rather than to bear with a little unhandsomness from our Superiours for their Constitution 's sake in the impropriety only of a formality which is not neither a matter of worship and so as it is said of Dani●l a matter of our God but a matter or ceremony of Order only We can never indeed be too tender of displeasing the Lord but let us take heed we do not displease him by our fear that he will be displeased without reason from his Precepts Is 29.13 Alas What do we make of God Almighty I cannot but call to mind a passage of Plutarch De Superstitione where he is saying that that man is lesse impious qui opinatur nullos esse deos quam qui tales esse credit qual●s superstitiosus I had rather sayes he it should be said there is no Plutarch at all quam hoc dici esse Plutarchum hominem ad iram pronum vindictae ob levissimas causas cupidum ob minima quaeque indignantem Do we believe God indeed is gracious kind and most wisely tender to his Children and can we think that when he bears with their Infirmities he will not consider reason and their necessity The Lord Jesus we know did expresly excuse his Disciples breach of the Jews Sabbath and Davids eating the Shewbread so long as there was occasion Substantial duties must overrule Ceremonialls And if we may guesse by this and Pauls conforming for his Ministry's sake so often to the Jews there is haply much more may be submitted to than some think in the case of superiour reason Let a man tend the main at his heart God hath set him upon and he is not like to be unaccepted in these matters See 1 K. 15.5 2 Ch. 30.19 Mat. 9.13 Neither are we to conceive under the Gospel that the Lord hath injoyned every thing to a pinne as in Moses Tabernacle When some good men shall come to have more noble and evangelical apprehensions of the Almighty and have rouled their thoughts but once over the several formes rites or modes he hath been a serving withal for these sixteen hundred years all abroad the whole Christian world they may perhaps be brought to blush inwardly at the poornesse of such understandings that would narrow the infinite to their complections He hath shewed thee O man what is good and what doeth the Lord require of thee but to do justly to love mercy and to walk humbly with thy God SECTION IV. HAving demolished these two Forts in general which are the shelter of my adversary there are two arguments only in particular which he offers the one is from authority and the other from the third Commandement For authority He first quotes the 67. Canon of the apostles which I have my self mentioned Unto which I shall only produce him by way of answer another of the same Presbyter ab uno Episcopo ordinetur Can. 2. Here I must put himself upon a solution if he comes off in another question he handles in his book which concerns others and he hath done it effectually by a verdict of a Synod of Rome it self An. 494. that these Canons nullatenus recipit Catholica Ecclesia He pleads farther the practise of our English Church which does not re-ordain a popish Minister nor those formerly that were ordained beyond the Seas unto which he addes the story of Archbishop Bancroft which you