Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	know_v	word_n	2,143	5	3.8658	3	false

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

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

injury when he must not do i● Let me say then it is even the duty of these first Orders of ours to suffer wrong in this case so long as it is not from us who cannot help it The wrong is that we cannot enjoy that right we should have by them and while by taking new we do but pursue ●he same ends of setting off our Ministry or giving i● its free passage for which we took them a● first and cannot now have it upon their score they ought at I may so say to be content with us and put it up from the time We do not our selves think the worse of them for being vilified Besides let the Bishop think them to be null and we think them to be good our thinking is nothing to the thing it self if they be valid indeed and according to truth they will be so whether others think so or no and we go no more from any thing we have by them by taking new than we do go from the wealth we have when we get more What then is the matter here in good earnest Why the doing this you may say perhaps will at least make men think our former Orders to be null though they be not and this is something I answer no you cannot say so much as this or it may make them think only that they will not pass in these times and that a man is forced therefore to do but the same thing legally a●d canonically which was done otherwise before and this is that no doubt but most think indeed as the plain truth according to the vulgar reason although we may put it in the fairer words if we will of so●e moderate Bishops themselves that our lor●ner Orders are lawful before God and the Church but not legal according to the Order of the Nation And yet is not this ●he p●int indeed neither at the bottom what others may think while the objection is that we renounce or rel●t●quish our former Ministry thereby but what they may thi●k we think our selves in the doing hereof or upon what account it is we do it I have therefore framed my answer in my former shee●s to this Objection thus that I humbly judge So long as a man doth clearly and unfeignedly bo●h before and after as he hath occasion declare himself to the contrary this will not I hope by the Lord and ought not by man to be laid to his charge because expression in this case does give construction to the action The Bishop you may say do shold our former Orders null and requires new If we yield Do not we in the fact grant the same I say again No If we declare otherwis● and yield not to the fact on that accoun● for I mu●t gi●e St Ambrose's due memento here Si ratio redde●d sit● ro omni ot●oso verbo cave etiam aliquando ne d● vittoso ble●tio I have cleared this by the instance of the Reubenites J●s 22. which methinks may satisfy the ingenuous though in the application for those words we have been content p. 57. I wish I had put we have forced our selves for that is more I find for my own art than I am even yet able to say Flect● mihi cor meum Domine mi Deus confiteor enim haec tibi indulgen●●●m peto That which is replied by this Author and by Mr. C. in effect both is this only Protestatio non valet contra factum I answer There may be Fact of a man which contradicts his Profession in the nature of the thing it self as I might perhaps take some of their instances but that I should fill too much Paper to speak to them and here it is true if it be so a mans Protestation cannot prevail against his Fact Or there is a Fact of a man that contradicts his Profession only in the conceit of some persons but does not do so in the thing it self nor in the estimation of others that judge aright of it And in this Case it should be apparent methinks that the Fact must receive interpretation by the mans declaration For while some may judge one thing of it and some another it is they only can judge charitably that take his own account of it Had the setting up of the Altar by the Rubenites been Idolatry in the thing it self or had they done it really to estrange themselves from the God of Israel their Protestation had been nothing to justifie their Fact but when it was indeed no such matter but only judged a renunciation by their mistaken Brethren their Profession we see alone did honestate the Act and gave all satisfaction Such is truly I deem our Case in this Objection And now I am methinks something engaged ●o take into farther cognizance the main B●dy of that other Book I have mentioned the Tenour of whore Discourse does run thus Re ordination does accumulate nothing to the v●lidity liberty or dignity of our Ministry which he descants upon in several learned Pages and therefore we may not be re-oraained For which methinks I would write only this Re-ordination does super-induce the C●nonical Stamp of allowance in the present Church upon our Ministry and so propose it back to him whether therefore we must not be re-ordained To speak to this I must first in the way tak●notice tha● when Divines do tell us of the validity of an Ordinace I perceive by some words of Austin about Baptism they account that wh●n there is the essentials of an Ordinance then is ●he Ordinance valid In which sense it is not to be concei●ed that we who have exercised our Ministry several years upon our first Orders should doubt in the least of the validity thereof which ●his very ready Author alone if there were not a world besides hath sufficien●ly proved But when we speak of the validity of Orders in this dispute I would have it understood as to the effect I answer then to this Authors whole discourse with that one distinction I have in my first Sheets which I believe himself by this time will yield to be too true And that is The validity of our former Ordination may be taken either in regard of what it ought to do or in regard of what it does do I say there that the Orders we have first ought to give the same outward authority liberty acceptation to our Ministry as Episcopal Orders but they do not They ought I count according to the Law of God but they do not do so according to the present constitution of our Church and Land and hence is it men are re-ordained I wi●l put this in other terms as more proper perhap● for these present Sheets Ordination I have said is that which gives us the Reception as Ministers in the Church where we are Now there is the Right of this Reception and the actual Fruition I am perswaded that when a man is ordained only by Presbyters it is the Will of God that the Church should