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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	age_n	numb_a	60	3	9.5995	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95762	The judgement of the late Arch-bishop of Armagh, and Primate of Ireland. 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 ministery. Of the old form of words in ordination. Of a set form of prayer. / Published and enlarged by Nicholas Bernard D.D. and preacher to the Honourable Society of Grayes-Inne, London. 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 U189; Thomason E1783_1; ESTC R209661	108,824	393

Saint Paul for it is accordingly 2 Tim. 5.22 Lay hands suddenly on no man i. e. ordain And it is the more observable that all are from one and the same Apostle it being one argument to prove Saint Paul was the Authour of this Epistle to the Hebrews by the use of this expression here which is not in the Epistles of any other Apostle 'T is true we read of extraordinary gifts of tongues c. given by laying on of hands in the Acts but they cannot be understood here for they were but temporary and ceased like Scaffolds which after the building of an house are taken down but what is meant here must be as the foundation which remains to the last and all falls with it that agrees to an Ordained Ministery which must continue for the preaching of faith and repentance and administration of Sacraments to the end of the world In which sence is that last speech of our Saviour Matth. 28. Lo I am with you unto the end of the world it cannot be limited to the persons of the Apostles with whose deaths those Administrations did not expire but must be understood collectively of the whole body of the Ministery then as it were in their loines who should succeed in preaching and Baptisme and through whom a successive powerful assistance of the spirit is to be transferred in and through those unto the worlds end This power of officiating was powred on the head of the Apostles and descendeth to the skirts of their garments in these dayes And how like a fundamental Ordination is may easily appear it began at the foundation of the Church and was one of the first stones laid in this Edifice and it must continue to the last for as the Lords Supper is to continue till the second coming of Christ so the Ministers of it have the same term also Ephes 4.13 He gave some Pastors Teachers c. Till we all come unto a perfect man unto the measure of the Stature of the fullnesse of Christ c. Rom. 10.15 Ye have a building of four or five stories high of severall Acts and Ministrations but Ordination of a Ministery is the Foundation Salvation is at the top of this Jacobs Ladder but Ordination at the bottome Whosoever will call on the name of the Lord shall be saved but how shall they call on him on whom they have not believed how shall they believe on him of whom they have not heard and how shall they hear without a Preacher and how shall they preach except they be sent c. See praying believing hearing preaching and then as the foundation of all a Mission of Preachers for that end what is said of the Commandements of the Law James 2. he that offends in one is guilty of all such is the concatenation of the principles of the Gospel break one link and all are endangered He that renounceth his Baptisme renounceth his Faith into which he was baptized even the death and resurrection of our Saviour signified by it Colos 2. Consider what ye do in renouncing the Ministery by whom ye were baptized and have believed 1 Cor. 3.5 if any efficacy be in the Sacrament according to the qualification authoritative faculty of the person officiating see what hazard you run in rejecting of such so ordained Ye know the speech of our Saviour Matth. 23.17 He that swears by the Altar sweareth by it and all things thereon and is not the contrary true he that despiseth the Altar despiseth not only that but all that depend on it If the Ordination or Mission of the person through Gods institution be of any efficacy to what is officiated I may leave the application to your selves Consider what ye do in a totall renouncing of an ordained Ministery as to Baptisme and believing through whom as instrumentals ye did partake of them If the foundation fall how can the building stand As ye see here Saint Paul makes an ordained Ministery a fundamental principle of Christian Religion So much for the sence of the Text what is meant by laying on of hands Now if Ordination be a fundamental principle hence then these 2 things may be inferred 1. A necessity of continuing an ordained Ministery in the Church and the neglect of it to be the underming of the foundation of it 2. That Ordination is not only an internal call from God but an externall from Man for 't is denominated here from laying on of hands First a necessity of continuing such a distinct Order and profession for preaching and other sacred Administrations This subject would heretofore have been accounted needlesse to be handled but it is necessary and seasonable now there being many set against the very function as if any man might of himself assume it To such I shall represent these considerations following viz. 1. That in all ages there have been some persons set apart for such divine Offices even before the Law or constitution of Aaron and the Levites as since see some appointed Exod. 19.22 Let the Priests which come near to 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 Jeroboam that forsook the Temple yet retained a Priesthood though of his own corrupt appointment Object 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

Fathers in the Primitive times which might be here also produced And doubtlesse the councell of Eliphaz is is good Job 8. Enquire I pray thee of the former ages and prepare thy selfe for the search of their Fathers for we are but of yesterday and know nothing shall not they teach thee c. as that of the Prophet Jeremiah cap. 6.19 aske for the old way and walk therein which may well rebuke the presumption of some who are so led by their own fancies that the Ancient Fathers are of no exemplary esteem with them Onely I may safely reprepresent this to the consideration of any ingenuous person that if it were the practice of the Church of God in all ages for 1500 or but 1300 yeares after Christ not only of the vulgar but of such as were glorious Martyrs and the most eminent Preachers of former and later yeares with whom the holy spirit did much abound doth not the assertion of the contrary condemn the generation of the just or at least argue a bold presumptuous censure of the spirits of just men now made perfect in heaven This only by way of preparative to the Readers attention that there is no singularity in it 2. See the warrants for it in the Scripture i. e. in the Old Testament Numb 6.23 the Lord gives a form of words to Aaron and his sons to be continued as a perpetual Liturgy from age to age for the blessing the children of Israel saying unto them the Lord blesse thee and keep thee the Lord make his face to shine upon thee and be gracious unto thee the Lord lift up his countenance upon thee and give thee peace c. Numb 10.35 Moses gives himself a set form at the rising and resting of the Ark. When the Ark set forward Moses said Rise up Lord and let thine enemies be scattered and let them that hate thee flee before thee And when it rested he said return O Lord unto the many thousands of Israel Continued by David at the removall of the Ark in his time Psal 68.1 In the 26. of Deut. ye have two set formes prescribed of God himself First to him that offers his first fruits verse 3. thou shalt say unto the Priest c. verse 5. thou shalt speak and say before the Lord thy God c. consisting chiefly of confession to the 11. verse and then to him that offers his third years tythes verse 13. when after a solemne protestation of bringing all the hollowed things paying his Tythes truly without diminution or alienation he is prescribed to say this prayer before the Lord his God verse 15. Look down from thy holy habitation from heaven and blesse thy people Israel and the Land which thou hast given us as thou swearest c. The book of Psalmes some consisting of Petitions some of Confession some of praises the several parts of prayer what was the end of their composing and collection but as a Liturgy conteining the severall formes framed by the Saints of God in severall ages and accordingly continued and used in the Temple and Synagogues upon severall times and occasions As that for the Sabbath-day in speciall by the Title of it Psal 92. as Moses prayer was preserved for the use of the Church Psal 90. to Davids time so was his and others after the captivity to our Saviours time some were used to begin the service with some to end it some before the reading of the Law and Prophets some between them and before the expositions of either as those who have searched into those customes of theirs tell us Praise is the principall part of prayer and for that how often do you read of Set Forms used by the most eminent Saints Moses after the delivery from Pharaoh at the Red Sea pennes a set form of praise for Myrian Exod. 15 1. unto which that of Rev. 15. relates where the Saints in heaven are said to use that form also at the victory over their enemies they sang the song of Moses 1 Chron. 16.17 Asaph and his Brethren had forms delivered them by David to thank the Lord with verse 35. say ye save us O God of our salvation c. 2 Chron. 7.6 Solomon at the dedication of the Temple observes that form which was observed by his Father praised be the Lord for his mercy endureth for ever at which signifying an acceptance of it the glory of the Lord filled the Temple 2 Chron. 29.30 Hezekiah caused the Priests and Levites to praise God in the words of David and Asaph the Seer No doubt but these worthy reformers Hezekiah and Isaiah were able to have framed prayers and praises of their own and that suddenly as Hezekiah seems to have done at a special occasion in the Temple 1 Kings 19.14 both of them 2 Chron. 32.20 in their private but for the publick setled constitutions they rather chose to use those Formes which were used in the Church many ages before in Davids time see then a respect to Antiquity not only in Doctrine but in the Forms of prayer framed by the Saints before them And surely if it were pleasing unto God then according to the Counsell of the Prophet Hoseah to the Israelites in their repentance cap. 14.2 take to your selves words and say thus unto him why should it not be now he being yesterday and to day and the same for ever Ezra 3.10 The like was observed after the Captivity at the repairing of the Temple when Ezra appointed the Lord to be praised after the Ordinance of David King of Israel So much for the Old Testament Now for the New Testament yee have a President for it which is above all Presidents in our blessed Saviour who gave a form to his disciples Luke 11 1. When ye pray say not only as Matthew 6. say after this manner or say thus but say this In Saint Matthew he gives a form to the people and disciples together which was before he sent them forth to preach for that was not till cap. 10. In Saint Luke he gives his disciples a Form after he had made them preachers and Apostles cap. 9.1 and after the 72 were sent out also cap. 10.1 and both returned from preaching through the Cities of Israel see how both people and Teachers are allowed a set Form and it seems John Baptist had done the like by the ground of their requests Teach us as John taught his disciples They were not then for New and different wayes from the Church before or coaetaneous with them but for a conformity that it might appear John Baptist disciples and they were one Church and one body A good example for us to follow not to ayme at a Singularity or a division between other Churches and us but to draw as near as we can to a Conjunction with them in having one heart and one tongue Seek not wayes never before thought of but tread in the steps of the precedent times as the Disciples did here teach us as John