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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	david_n	king_n	saul_n	12,106	5	9.9774	5	false

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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

in the sanctifying or separating a person to him without reference at all otherwise to the Church or people As for this though the thing be conspicuous in its own nature and solemnity let us suppose untill it appears farther it were so and then must we take into consideration what this separating or sanctifying a man unto God is Under the Law it is plain there were sacrafices appointed and by these the Priests and Levites were clensed that they might draw nigh to God Under the Gospel there is no Sacrafice but only there are Prayers and consequently the commending a man to the grace of God for his work by Prayer is all that sanctification there can be in this matter and as for the imposition of Hands it self it is nothing but the expresse designation of the person upon whose head we crave the discention of his blessing To which purpose Calvin in his institutions tell us that this rite was taken from Jacobs blessing his Grand-children which was by Prayer Gen. 48.15 16. And Grotius is quoted by Mr. Stilling fleet speaking about the Jews ordaining their Elders Epi. ad Gal. Tunc orabant ut sic Dei efficacia esset super illum sicut manus efficaciae Symbolum ei imponebatur By this Dei efficacia we must not understand the authority or power of the Ministry as if in our taking Orders we did pray to God to give us that as my Antagonist thinks strangely often for Grotius himself in his Book de Imp. before quoted acurately tells us that comes not by Orders Christ 〈◊〉 procul dubio is est à quo jus illud praedicandi sacrament a exhibendi clavibus utendi oritur vim suam accipit but we must understand thereby the solemn invocation of the divine presence and assistance to be upon or with the person upon whom the hands are laid to use the words of that Learned Author which may be repeated I hope if need be without question To proceed here while we are upon it In a form of Church policy presented in a Convention at Edenbourgh anno 1560. I read in Spotswood p. 156. Other ceremonies then the publick approbation of the people and the declaration of the chief Minister that the person there presented is appointed to serve that Church we cannot approve for albeit the Apostles used imposition of hands yet seeing the miracle is ceased the using the ceremony we judge not to be necessary In another anno 1578. presented to the Parliament Ordination is the separation and sanctifying of the person appointed by God and the Church after he is well tryed and found qualified The ceremonies are Fasting Prayer and Imposition of hands of the Eldership p. 292. This notion of Ordination is that I suppose is like to passe with the Presbyterian and perhaps one may think though a double approbation or declaration draws in it no absurdity yet a Consecration of a thing or person to the Lord more then once may seem hainous Let us know therefore that there is really no more in the thing under this conception then under the other This Learned man my Adversary himself does well quote Mason and another who holding with him that the Office of a Bishop and Presbyter is the same differing only gradu not ordine answer their new investiture with this that our Church calls it not an Ordering but Consecration so that a double Consecration in the same Office is not to be accounted belike any matter they themselves being judges The Temple under the Law we find new consecrated by Hezekiah The Priests at the same time do new consecrate themselves 2 Chron. 29.30 34. In the Gospel too we read again of Festum Encaeniorum Jo. 10.22 But there is one instance alone does satisfie me in this thing beyond exception and that is of Solomon whom we read not only to be annointed which is consecrated but it is said expresly to the Lord that makes it sacred a second time If there was any native evil or absurdity in the thing it self to have a double consecration or investiture unto the same Office or work how comes this to passe that holy David and his most wise Son with the Fathers and Elders of all Israel should make no scruple at all at it There is this one Text much wanting therefore in my former sheets which I now offer further to my case 1 Chron. 29.22 where I note three things 1. That Ordination makes a man a Minister I count as they are said in the words to make Solomon King We none deny but Orders make a Minister only let it be understood from hence Perfectivè Complementally by way of Declaration or Solemnization 2. That a double investiture or consecration to the same Office is expresly exemplified in Scripture for which I quote this place and why it should be more to be Re-ordained then Re-annointed no Protestant I believe can tell So that where I have compared Ordaining in my Book still to a double Marrying I wish I had rather put in Annointing to make the simile the more sure 3 That it is probable what Mr. Rosse Pans p. 8. tell us that this Zadock was High-priest at the end of Sauls reign but David favouring Abiathar preferred him and retained them both and consequently that he was annointed the second time Priest as Solomon the second time King So I close my first generall And they made Solomon King the second time and annointed him to the Lord to be chief Governour and Zadock to be Priest SECTION III. FOr the second generall The Form which the Bishop uses I will confesse it freely to be so compiled to the ordinary conception of Orders as is most proper for such as are made ex non Ministris Ministri as he speaks yet let not my tender Brethren be troubled at this seeing that hinders not but it may serve too for those that are only declared to be Ministri and confirmed or regularly legally canonically made what they were truly in the sighs of God before It is the offence of mens minds makes this so grievous There is no Ordination indeed is any more then a Declaration and Allowance before the Church of a mans call from God and let a man read the Forme quite over one may rather wonder at it as a happinesse there is no more incongruity to our case then complain there is so much as if it were compiled with some tender regard hereto that if any were ordained before as beyond Sea otherwise they might not scruple for all that if they thought good to submit to it The words Ordered and Admined is the worst this sober man himself can pick out which when I see in the instruments of our Orders as it were purposely interpreted for us secundum ritus Ecclesiae Anglicanae admissimus Legitimè Canonicè ordinavimus I cannot but conclude what I have said and say that it is well this form indeed is no worse I mean more improper seeing

second Ordination does in the fact make null the first The other insists upon this That our first Ordination if he be understood as he must does null the second to wit by rendring it in vain Now let u● set these two Arguments together by the ears and they must needs fall by the hands of one another for it a mans first Ordination be indeed made null then is not his second in vain and if his second be in vain then is not his first null The truth is were the supposition true which they go both upon it is the last Argument were of force and the former must be nothing Neither would it hence follow because the Character if one will call the Power or Office so is not repeated therefore the Rite which does solemnize it may not any more than because the Regal Office is but one and the same which must be still urged therefore the annointing or in estiture can be but once also If a man who is Consecrated shall desert his first Ordination and steal away himself from the Ministry into the Laity when he believes God originally called him and his labours like still to be serviceable to him not disabled not put to it by distress or force for the safety of his Conscience S●u●s peace Gods greater glory and any will call that Sacrilege there may be I think some appositeness indeed in the tern but if the Papist will call Reordination barely so and make that the reason why a man may not be Re-ordained which he renders for the very account upon which he yields hereunto to wit because he thinks his Power or Office indeed indelible and that being entered in the Ministry he may not go back and to is constrained to it it is but giving an innocent thing ill words and as it seems to me rather in our case it is plain in the whole A cujus contrarium verum est I cannot therefore but take up a few word here if it be only to see the Genius at least of that other Opposer of Re-ordination Does not he really renounce his Ordination recede from his Office and d●vest h●m●●lf of Authority who taketh up his Ministry ●●●d anew pass●th under this constituting investing Ordinance M● C. p. 33. w●ich is the chief battering Ramm of that Book But God forbid this indeed should h● so when Christs Disciples had their Commission Go Preach and Baptize renewed to them a● hath been said before was that second act indeed an actual and formal voidance of the first When the Holy Ghost does separate to him Paul for the work whereunto he calls him Act. 13. Does that mission or sending forth of the Holy Ghost make null his first Ministry and authorative mission by Jesus Christ Act. 26.16 18. When a Jew was baptized in Christ's time did that null his Cicumcision When those Disciples Act. 19. were re-baptized was that Baptism indeed a voiding of their first Or Christs Baptism really a renunciation of Johns How can any prove that Was the Ordination of Barnabat by those at Antioch a divesting him of any authority he had by being sent forth before by the Church of Jerusalem This cannot be Yet again when the men of Judah came and annonited David King in Hebron was the passing of David under this constituting investing Ceremony to speak with him really a renouncing his former annointing by Samuel and receding from that Kingly Power and Office which was given him at first by that mouth which said Arise annoint him for this is he And the Spirit of the Lord came upon David from that day forward Was Charles the seventh of France his Coronation at Rheimes after he was Crowned at Poitiers before and King by birth any thing else but a farther establishment of his title only for the satisfaction and better obedience of his people It is but so indeed here And for that the Dream was doubled unto Pharaoh twice it is because the thing is established by God and God will shortly bring it to pass The bottom then of my Adversaries mistake I have already opened and cannot omit one note more from Mr. Baxter of whom I have made herein so necessary use before who gathering an Argument as solidly as learnedly from the Magistrate 10 the Minister in thi● case does tell us that our Divines in abundance have proved the power of Princes howsoever men may have an hand in their Election and Investiture to be immediately from God for which he mentions particularly Spalatensis Sara●ia and Bilson that any who will may inform themselves whereupon he hath these words p. 146. And for my part I think I shall never consent to any that will give more to men in making a Minister than in making a King All power is of God the Powers that be are ordained of God I must therefore here humbly desire these worthy Authors and others that they consider well such expressions when they use them that Orders is the taking up the Ministry a constituting Ordinance which if they conceive so as if it gave the Ministry coram deo I must invert that of the Father ment●m ●ene linguam corrige and say if they will keep their words they must correct their apprehension I do like well indeed to see the meaning of this Author to be so full who thinks that to be re-ordained does offer injury to our Ministry it self as if we did thereby even recede from our Office the contrary whereof is true or vacate our Ministerial Acts which might well highly provoke his quickest worth and zeal against it but when perhaps he hath let his thoughts cool a little more on the matter he may come to conceive with us that the Ministry it self is not conferred by our Orders at the first and consequently that it cannot be endamaged by being re-ordained in the least but that these Orders first and last both do operate upon or to the same only by way of declaration before men for the reception of us in the Church where we are as hath been said no otherwise than we see the like of Princes as to their Kingdoms in the instances now mentioned and scarce yet out of sight And here I cannot say but we may divide perhaps between the Ministry it self and our Orders the Ministry which is from Christ and his institution alone and Orders which are of man Let us be allured in the first place that our Ministry or Office it self receives no damage by these second Orders which a man does not indeed recede from but cleave to thereby and the great fear is over and as for our former Orders barely whether they receive any injury hereby or no it may be perhaps another matter For my part I must acknowledge that there is injury offered to the same but I will not say hereby in what we do The doing injury is one thing and the suffering injury is another we are here but sufferers It is a Christians du●y to bear

Truly one might think at the first sight it were the first being ready to read the sense thus Having gifts whether prophesie or ministry c. making those latter words which import Office refer to Gifts But when we look better we shall find otherwise and must read the sense of the words as in their own order they lye to wit according to the grace given to us whether Prophesy or Ministry c. And so these latter words referr indeed to the word Grace which is the truth That this may appear let us know that Grace property is Gods favour in general and the word therefore is put in Scripture usually for several effect of it Remission of Sin and Reconciliation is one effect of his favour and that is called Grace The internal habits infused Faith Repentance Love c. are effects of his favour and they are called Grace The Gospel is an effect of his favour and that is called Grace the Grace of God that bringeth Salvation to all men So likewise is the putting a person into that Dignity to be one of his Ministry an effect of his favour and very great favour if we can prize and use it right and therefore the Office and authority of our Ministry is called Grace also and so it is called Grace in the Text. I know not indeed of any that have said this before me but I am confident I am in the right as my eye sees when the Sun shines We will compare it with one or two Texts elsewhere and no man shall be able to deny it See Rom. 15.15 16. I put you in mind because of the grace which is given to me of God that I should be a Minister c. So Gal. 1.15 16. with Gal. 2.9 And in the same Chapter here Rom. 12. v. 3. I say through the grace of God given to me to every one of you not to think of himself more highly than he ought What is that Grace there but according to the authority I have as a Minister to rebuke and admonish such And when we are come so nigh no wonder if at the next breath as it were the Apostle uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense and consequently the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the more certainly and strictly restrained to its proper sense as distinguished here-from so that the meaning of these words are Having endowments varying according to the office whe em he hath put us let him that exhorteth wait on his exhorting and he that teacheth on teaching c. I conclude this grand Objection with a double Note that I may be sure to run it quite through while I have it under my P●n to trouble me no more as it hath done 1. That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then being not used elsewhere in any sense but that writen is ●eculiar to it as when we say gifts of healing See 1 Cor. 12. where it is often iterated we are not lightly to believe that it should be taken in a forced sense here without we had some support for it 2. That forasmuch as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the general word put for several of its effects in Scripture and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indeed one special effect in particular among them distinguish'd by the Apostle himself from the rest to wit Qualification or Abilities whether ordinary or extraordin●ry for ones office as it is never taken our of its proper sense elsewhere so for ought I know it may not without spraining the word quite and puting its right foot out of joynt The last argument is from the great solemnity of the Ordinance the eminency of the persons Ordaining and the care they are to take in it 1 Tim. 5.22 I answer these particulars and the like when they have enlarged them may serve well to keep up the due credit there ought to be upon this solemn approbation of our Ministry by our Church Rulers which as God requires of them lest unworthy persons should pretend his call and intrude So does he of us if any of us have indeed his call both for the benefit or blessing of those Publick Prayers which we do humbly expect as one expresse end of this Rite and also for the procuring us our reception in the Church which is another a Right whereunto is derived to us by the same I desire my Reader to mark this once for all as a matter of more weight than haply he thinks of It is not only that a man is hereby received as a Minister which he was not before but he hath hereby a right conferred on him to be received as such which he was not to be before by the Church in the free use of his Ministry and the people that the command of God does take hold on them hereupon to render that honour and obedience which is du● to him in his name He that receiveth you receiveth me Which when it comes to be weighed will I hope be accounted a very sufficiently competent end of mans solemnity And thus much this argument of these my Reverend Fathers and Brethren of 0532 0 London may help to main ain but otherwise I suppose it proves nothing Of whom therefore I humbly take my leave craving their pardon that when I have found naught here to glean upon the Vine of my proper Opposer I have turn'd back my hand as a grape gatherer into their Basket SECTION VI. IN my second Section After other Propositions for the deciding this matter I distinguish between what Ordin●tion is required for the setting apart a man to the Office of a Minister in the sight of God Let me adde and give him the Right of reception according to Scripture with men and what is requisite to the actual making him received as a Minister and give him authority or full repute to exercise that office in the Church or place where he shall be called or more shor● between the Ministry and use of that Ministry in the English Church Ordination now I said by Presbytery only suffic●s to the one b●t re-ordination by the Bishop is required to the other I will illustrate it by an instance Even as the annointing of David by Samuel in the House of Jesse was sufficien● to set him apart to be the Lords annointed or to make him King before God yet must he be annointed or inaugurated again in Hebron to declare him King and give him acceptation with the People 1 Sam. 16.11 with 2 Sam. 2.4 Let me note here when I say Ordination does set a man apart for the Ministry I mean not so as that it gives it him I cannot but conceive that a mans Inward call must needs give him his Ministry the jns or faculty before God as his Outward gives it him before men that is causes it to be received by them and that there is consequently an Internal separation when a man upon acknowledgement to God of his gifts does seriously