Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	authority_n	church_n	person_n	1,479	5	5.0691	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45828	A peaceable enquiry into that novel controversie about reordination With certain close, but candid animadversions upon an ingenious tract for the lawfulness of reordination; written by the learned and Reverend Mr. J. Humphrey. By R.I.	I. R.	1661 (1661)	Wing I10A; ESTC R219975	68,572	176

that ye may be able to swear in truth righteousness and judgement 6. Can you professe before a Congregation that you trust you are inwardly moved by the holy Ghost to take upon you the office and ministery of a Deacon after so long a time as you have been virtually a Deacon already 7. Can you solemnly profess that you think you are truly called to the ministery of the Church that is first to be a Deacon and afterwards a Presbyter either according to the will of Christ or the order of this Realm Where hath Christ or this Realm prescribed such a reordination 8. Can you cordially promise that you will gladly and willingly assist the Priest in divine Service in the Congregation where you are placed 9. Can you promise reverent obedience to your Ordinary who is it is like but of the same order and the same degree of that order as instituted by Christ Jesus yea it may be he is but a lay-person exercising spiritual jurisdiction and also that you will submit to his godly judgement 10. Can you receive a distinct authority to be a Deacon and a distinct authority to read the Scripture according to the two distinct acts of investiture 11. Can you receive a distinct authority to read the New Testament without any expresse delivery of power to read the old Testament or any mention of it 12. Can you comfortably receive the Lords Supper with them and according to them View the form in the Liturgy 13. Can you rationally joyn in the last prayer in the ordering of Deacons where they pray that the Deacons may so well use themselves in this inferiour office that they may be found worthy to be called which must needs imply Hereafter unto the higher Ministery in this Church How can you thus pray that you must exercise the office of a Deacon by the faithful discharge whereof you may be judged meet to be made a Presbyter and yet be ordained Deacon and Presbyter both on one day as some I hear are wherein you neither have sufficient time for tryal nor the proper judges present 14. Can you joyn in the first prayer in the ordering of Presbyters Mercifully behold these thy Servants now called to the office of Priesthood which seems to imply Not before And the like in the third prayer after the Letany 15. What is that office of Priesthood according to Scripture and the Laws of our Realm And where are the Ministers of the Gospel called Priests 16. If ever you aim at commencing Lord Bishop● how can you obey that exhortation wherein is this good Illation following For this self same cause ye see how ye ought to forsake and set aside as much as ye may all worldly cares and studies and that ye have clearly determined by Gods grace to give your selves wholly to this vocation whereunto it hath pleased God to call you so that as much as lies in you you apply your selves wholly to this one thing and draw all your cares and studies this way and to this end And can you promise the same 17. Can you promise to administer the discipline of Christ when yet in the words of investiture there is not any power given expresly of administring discipline Nay more are you not by certain Canons restrained from exercising the discipline of Christ or a great part of it 18. Can you promise to administer the Doctrine Sacraments and Discipline of Christ as the Lord hath commanded and this Realm hath received them except you can approve the whole Hierarchy and whether then 19. Can you promise to teach the people committed to your charge to keep and observe the same that is the Doctrine and Sacraments and Discipline of Christ as the Lord hath commanded and this Realm hath received the same according to the Commands of God 20. Doth not that expression recoive the holy Ghost seem to imply some extraordinary gift which the Ordainers can neither believingly beg nor the ordained believe that they shall receive How can that expression imply the office as some great ones would have it sith the authority is delivered expresly in the next words A. Usher in Doctor Bern. book 339. Mr. Hook Eccics pol. 412. Take thou authority to preach c. And especially how can that expression intend the office when yet it is used in the consecration of Bishops wherein no new office is bestowed or received according to the judgement of multitudes of our late Bishops themselves Look before you leap 19. Whether doth the person in the Question intend to undertake the cure of a particular Church or not If not to what purpose should he be reordained Or much trouble himself about this Question If he do then I ask whether he can perform the conditions necessary to the procurement of Institution and Induction If he cannot get Institution and Induction to what purpose is reordination If he can then whether is it by the benefit of his Majesties gracious Indulgence or by a full conformity If by the former let him consider whether he be like to keep his Benifice on the same termes that he gained it if he cannot to what purpose should he trouble himself much to gain that which if he had he could not keep But if this must be by full conformity the I only add 1. Have you well considere● what that Government is that is held fort in the 39. Art book of Consecration L●turgy and Canons 2. Have you w● considered what the Oath of Canonic● obedience is and to whom 3. Have yo● throughly considered the Liturgy 4. An● the book of Homilies 5. The Canons And 6. the book of Consecration An● have you attained satisfaction by perusin● what is said thereupon Insomuch that yo● can with a clear conscience subscribe rea● and use them Have you considered th● natural fruits of growing principles and ca● you rellish them c. Be not rash in you● vows for rash vows are too often as rashly broken as made and though the matter may admit no violation yet the rashnes● will exact some lamentation 20. Is not this reordination whether hypothetical or absolute a meer novelty seldome or never known in the Church o● God this sixteen hundred years We rea● indeed of great contentions in the Church anciently about ordinations but were they not generally determined either valid o● invalid If valid where shall we find a reordination If invalid how could there be a reordination I suppose I need to say but little more to prove this negative till some one else shall prove the affirmative Yet I shall add something towards not the proof of the negative directly but of an affirmative that will infer the negative viz. reordination decryed both by Ancients and Moderns The 67. Canon of the Apostles as they are called runs thus Si quis Episcopus out Presbyter In sermone de ablutione pedum Bellar. de sacram ordin l. 6. c. 10. Contra. Epist Parm. l. 2. c. 13. Can. 38. aut

regularity and that he dare not now disown it nor his former acts done by vertue of it and therefore I may spare that great pains that some have taken for the proof of the validity of Presbyterian ordination Prop. 11. It is supposed that if the former ordination were valid in the judgement of the person in the Question then the denyal thereof and the imposing another ordination must needs seem very unlawful in his judgement Prop. 12. It is supposed that the Question about the lawfulness of Reordination is not to be measured by the laws of men but by the Laws of God Prop. 13. It is supposed that some things may be submitted to in a case of necessity which without that necessity may not and as the person in the Question would have the necessity of his quondam acceptance of Presbyterian Ordination considered by his Censors so undoubtedly that person himself should consider the necessity of others in their present submission to Prelatical reordination which necessity to speak ingenuously will excuse à tanto if not à toto Prop. 14. It is supposed that some Superiours deny the former ordination and forbid the further exercising of or at least deny encouragement to such persons as have that ordination only and this is that which gives life to this Question which might otherwise have slept in oblivion Prop. 15 It is supposed that a Confirmation of former ordination will not satisfie Superiours nor any thing else besides a proper ordination by a Diocesan this evidently appears in that the Bishop useth the same Questions Forms and Ceremonies in the reordaining of one that was ordained before as he useth in the ordaining of one never yet ordained Prop. 16. It is supposed that the imposed reordination though it may be called an hypothetical reordination yet it is absolute in the judgement of the Imposers yea and absolute in the form of administration for ought I hear by the Reordainers Prop. 17. It is supposed that though the Receivers of reordination may fancy it to be only accumulative if there can be such a thing yet it is plainly destructive of their former ordination in the judgement of the Reordainers and whether it be so in it self is hereafter to be considered Prop. 18. It is supposed that this Question is not concerning reordination by Bishops in thesi but in hypothesi not Metaphysical Bishops of our own fancying but such as are now in England be they better be they worse Prop. 19. It is supposed that in reordination there is more to be considered then the bare reiteration of Orders even many numerical Formes Expressions Injunctions and Ceremonies which if unlawful will prohibit submission though reordination in astracto should be lawful Prop. 20. It is supposed that the person in the Question lying under a double dedication unto God one in baptisme or sanctification the other in ordination as also under strong convictions of the excellency of the Churches peace and the necessity of active obedience to the lawful Magistrate in things lawful and the hottest affections to immortal souls multitudes whereof are in mortal danger of being discouraged scattered corrupted and starved when all that were presbyterially ordained are removed through blind idle scandalous or superstitious Guides succeeding will therefore do the utmost that he can lawfully to obtain his liberty and enjoy his opportunities to endeavour the salvation of poor souls the answering his own obligations the promoting the Churches peace and ultimately the glory of the Lord Redeemer And yet we may suppose that the person in the Question doth well understand that we may not do evil that good may come thereon and is likewise well resolved to suffer rather then to sin and to leave his work which he cannot do to the Almighty himself rather then to go out of his way and incur his dreadful displeasure in the pretended performance of it CHAP. III. Containing the main Proposition That it seems unlawful for a Presbyter ordained by the Presbyters to admit a reordination by Diocesan Bishops With certain Interrogations in order to a Determination 1. WHether is reordination an Ordinance of Christ or not If you say an Ordinance then I ask where hath Christ instituted reordination in his holy Gospel Either let divine institution be produced or else we can never believe it to be an Ordinance of Christ Jesus but who can find either Precept or President in the whole Bible I scarcely know any one that ever so much as pretended to it till now of late and what is now said shall hereafter Deo volente be considered But if you say that reordination is no Ordinance of Christ 1. Do you observe what everlasting blemish you put upon this solemn business in acknowledging it to be no divine institution for then it must needs be but a meer humane invention 2. And how you expose it to all that is said by the Nonconformists against superstition 3. Do you well consider that what is reordination to the person in the Question is one and the same with the ordination of others not ordained before and so denying that to be an ordinance do you not deny the other and so run your selves upon a rock that would split both Church and Ministery and expose your selves to the lash of all men except Papists and Brownists But if you say that this Act in reference to the unordained is an Ordinance being ordination in reference to the ordained is no Ordinance being reordination Oh then consider I beseech you what sad work you make with Christs Ordinance the same Act must be an Ordinance and no Ordinance at your pleasure the nature end and use must all be changed to serve your turn As if it were like the Camelion that can change its colour to sute every approaching object The latter part of this Argument from the abuse the Ordinance is used by that learned Estius Porro apud veteres saith he apertissimè de hoc Sacramento i. e. Ordinis scripsit Augustinus pluribus locis In senten Com l. 4. in distinct 24. p. 14. unus locus est l. 2. contra Epist Parm. c. 13. ubi Sacramentum ordinationis cum Sacramento baptismi ita comparat ut dicat utrumque Sacramentum esse c quadam consecratione homini dari illud cum baptizatur istud cum ordinatur adeo neutrum repetendum esse ne Sacramento fiat injuria 2. Whether is this second ordination to some end or to no end If to no end then you take an Ordinance of God if I may so call it in vain and so the Name of God in vain and so you break the third Commandement If to some end then either to convey authority or some other Not to convey authority for that is done already and so you do but actum agere which is absurd saith Mr. Humf. a vain and needlesse work say I and so you still take the Name of God in vain If to any other end then it is