Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	aaron_n	priest_n	religion_n	16	3	5.9626	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44334	The works of Mr. Richard Hooker (that learned and judicious divine), in eight books of ecclesiastical polity compleated out of his own manuscripts, never before published : with an account of his life and death ...; Ecclesiastical polity	Hooker, Richard, 1553 or 4-1600.; Gauden, John, 1605-1662.; Walton, Izaak, 1593-1683.; Travers, Walter, 1547 or 8-1635. Supplication made to the councel.	1666 (1666)	Wing H2631; ESTC R11910	1,163,865	672

in a clean contrary consideration For our Saviour's election respected not any merit or worth but took them which were farthest off from likelihood of fitness that afterwards their supernatural ability and performance beyond hope might cause the greater admiration whereas in the other mere admiration of their singular and rare vertues was the reason why honours were inforced upon them which they of meekness and modesty did what they could to avoid But did they ever judge it a thing unlawful to wish or desire the Office the onely charge and bare Function of the Ministery Towards which labour what doth the blessed Apostle else but encourage saying He which desireth it is desirius of a good work What doth he else by such sentences but stir kindle and inflame ambition if I may term that desire ambition which coveteth more to testifie love by painfulness in God's service than to reap any other benefit Although of the very honour it self and of other emoluments annexed to such labours for more encouragement of man's industry we are not so to conceive neither as if no affection could be cast towards them without offence Onely as the Wise-man giveth counsel Seek not to be made a Iudge lest thou be not able to take away iniquity and lest thou fearing the person of the mighty shouldest commit an offence against thine uprightness so it always behoveth men to take good heed lest affection to that which hath in it as well difficulty as goodness sophisticate the true and sincere judgement which before-hand they ought to have of their own ability for want whereof many forward mindes have found in stead of contentment repentance But for as much as hardness of things in themselves most excellent cooleth the fervency of mens desires unless there be somewhat naturally acceptable to incite labour for both the method of speculative knowledge doth by things which we sensibly perceive conduct to that which is in nature more certain though less sensible and the method of vertuous actions is also to train Beginners at the first by things acceptable unto the taste of natural appetite till our mindes at the length be settled to embrace things precious in the eye of reason merely and wholly for their own sakes howsoever inordinate desires do hereby take occasion to abuse the Polity of God and Nature either affecting without worth or procuring by unseemly means that which was instituted and should be reserved for better mindes to obtain by more approved courses in which consideration the Emperours Anthemius and Leo did worthily oppose against such ambitious practises that antient and famous Constitution wherein they have these sentences Let not a Prelate be ordained for reward or upon request who should be so farr sequestred from all ambition that they which advance him might be fain to search where he hideth himself to entreat him drawing back and to follow him till importunity have made him yield let nothing promote him but his excuses to avoid the burthen they are unworthy of that Vocation which are not thereunto brought unwillingly notwithstanding we ought not therefore with the odious name of Ambition to traduce and draw into hatred every poor request or suit wherein men may seem to affect honour seeing that Ambition and Modesty do not always so much differ in the mark they shoot at as in the manner of their Prosecution Yea even in this may be errour also if we still imagine them least ambitious which most forbear to stir either hand or foot towards their own Preserments For there are that make an Idol of their great sufficiency and because they surmise the place should be happy that might enjoy them they walk every where like grave Pageants observing whether men do not wonder why so small account is made of so rare worthiness and in case any other man's advancement be mentioned they either smile or blush at the marvellous folly of the world which seeth not where dignities should offer themselves Seeing therefore that suits after spiritual Functions may be as ambitiously forborn as prosecuted it remaineth that the everest line of moderation between both is neither to follow them without conscience not of pride to withdraw our selves utterly from them 78. It pleased Almighty God to chuse to himself for discharge of the legal Ministery one onely Tribe out of twelve others the Tribe of Levi not all unto every divine service but Aaron and his Sons to one charge the rest of that sanctified Tribe to another With what Solemnities they were admitted into their Functions in what manner Aaron and his successours the High-Priests ascended every Sabboth and Festival day offered and ministred in the Temple with what Sin-offering once every year they reconciled first themselves and their own house afterwards the People unto God how they confessed all the iniquities of the Children of Israel laid all their trespasses upon the head of a sacred Goat and so carried them one of the City how they purged the Holy place from all uncleanness with what reverence they entred within the Vail presented themselves before the Mercy-seat and consulted with the Oracle of God What service the other Priests did continually in the Holy Place how they ministred about the Lamps Morning and Evening how every Sabbath they placed on the Table of the Lord those twelve Loaves with pure incense in perpetual remembrance of that mercy which the Fathers the twelve Tribes had found by the providence of God for their food when hunger caused them to leave their natural soyl and to seek for sustenance in Egypt how they imployed themselves in sacrifice day by day finally what Offices the Levites discharged and what Duties the rest did execute it were a labour too long to enter into it if I should collect that which Scriptures and other antient Records do mention Besides these there were indifferently out of all Tribes from time to time some call'd of God as Prophets fore-shewing them things to come and giving them counsel in such particulars as they could not be directed in by the Law some chosen men to read study and interpret the Law of God as the Soones or Scholars of the old Prophets in whose room afterwards Scribes and Expounders of the Law succeeded And because where so great variety is if there should be equality confusion would follow the Levites were in all their Service at the appointment and direction of the Sons of Aaron or Priests they subject to the principal Guides and Leaders of their own Order and they all in obedience under the High Priest Which difference doth also manifest it self in the very Titles that men for Honours sake gave unto them terming Aaron and his Successours High or Great the Antients over the Companies of Priests Arch-Priests Prophets Fathers Scribes and Interpreters of the Law Masters Touching the Ministery of the Gospel of Jesus Christ the whole Body of the Church being divided into Laity and Clergy the Clergy are

part and impute their general acknowledgment of the lawfullness of Kingly Power unto the force of truth presenting it self before them sometimes above their particular contrarieties oppositions denyals unto that errour which having so fully possest their minds casteth things inconvenient upon them of which things in their due place Touching that which is now in hand weare on all sides fully agreed First that there is not any restraint or limitation of matter for regal Authority and Power to be conversant in but of Religion onely and of whatsoever cause thereunto appertaineth Kings may lawfully have change they lawfully may therein exercise Dominion and use the temporal Sword Secondly that some kind of actions conversant about such affairs are denyed unto Kings As namely Actions of Power and Order and of Spiritual Jurisdiction which hath with it inseparably joyned Power to Administer the Word and Sacraments power to Ordain to Judge as an Ordinary to bind and loose to Excommunicate and such like Thirdly that even in those very actions which are proper unto Dominion there must be some certain rule whereunto Kings in all their proceedings ought to be strictly tyed which rule for proceeding in Ecclesiasticall affairs and causes by Regal Power hath not hitherto been agreed upon with such uniform consent and certainty as might be wished The different sentences of men herein I will now go about to examine but it shall be enough to propose what Rule doth seem in this case most reasonable The case of deriving Supream Power from a whole intire multitude into some special part thereof as partly the necessity of expedition in publick affairs partly the inconvenience of confusion and trouble where a multitude of Equals dealeth and partly the dissipation which must needs ensue in companies where every man wholly seeketh his own particular as we all would do even with other mens hurts and haply the very overthrow of themselves in the end also if for the procurement of the common good of all men by keeping every several man is order some were not invested with Authority over all and encouraged with Prerogative-Honour to sustain the weighty burthen of that charge The good which is proper unto each man belongeth to the common good of all as part to the whole perfection but these two are things different for men by that which is proper are severed united they are by that which is common Wherefore besides that which moveth each man in particular to seek his own private good there must be of necessity in all publick Societies also a general mover directing unto common good and framing every mans particular unto it The end whereunto all Government was instituted was Bonum publicum the Universal or Common good Our question is of Dominion for that end and purpose derived into one such as all in one publick State have agreed that the Supream charge of all things should be committed unto one They I say considering what inconveniency may grow where States are subject unto sundry Supream Authorities have for fear of these inconveniencies withdrawn from liking to establish many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitude of Supream Commanders is troublesome No Nan saith our Saviour can serve two Masters surely two supream Masters would make any ones service somewhat uneasie in such cases as might fall out Suppose that to morrow the Power which hath Dominion in Justice require thee at the Court that which in War at the Field that which in Religion at the Temple all have equal Authority over thee and impossible it is that then in such case thou shouldst be obedient unto all By chusing any one whom thou wilt obey certain thou art for thy disobedience to incur the displeasure of the other two But there is nothing for which some comparable reason or other may not be found are we able to shew any commendable State of Government which by experience and practice hath felt the benefit of being in all causes subject unto the Supream Authority of one Against the policy of the Israelites I hope there will no man except where Moses deriving so great a part of his burthen in Government unto others did notwithstanding retain to himself Universal Supremacy Iehosaphat appointing one to be chosen in the affairs of God and another in the Kings affair's did this as having Dominion over them in both If therefore from approbation of Heaven the Kings of Gods own chosen people had in the affairs of Jewish Religion Supream Power why not Christian Kings the like also in Christian Religion First unless men will answer as some have done That the Jews Religion was of far less perfection and dignity then ours our being that truth whereof theirs was but a shadowish prefigurative resemblance Secondly That all parts of their Religion their Laws their Sacrifices and their Rights and Ceremonies being fully set down to their hands and needing no more but only to be put in execution the Kings might well have highest Authority to see that done whereas with us there are a number of Mysteries even in Belief which were not so generally for them as for us necessary to be with sound express acknowledgement understood A number of things belonging to external Government and our manner of serving God not set down by particular Ordinances and delivered to us in writing for which cause the State of the Church doth now require that the Spiritual Authority of Ecclesiastical persons be large absolute and not subordinate to Regal power Thirdly That whereas God armeth Religion Iewish as Christian with the Temporal sword But of Spiritual punishment the one with power to imprison to scourge to put to death The other with bare authority to Censure and excommunicate There is no reason that the Church which hath no visible sword should in Regiment be subject unto any other power then only unto theirs which have authority to bind and loose Fourthly That albeit whilst the Church was restrained unto one people it seemed not incommodious to grant their King the general Chiefty of Power yet now the Church having spread it self over all Nations great inconveniences must therby grow if every Christian King in his several Territory shall have the like power Of all these differences there is not one which doth prove it a thing repugnant to the Law either of God or of Nature that all Supremacy of external Power be in Christian Kingdoms granted unto Kings thereof for preservation of quietness unity order and peace in such manner as hath been shewed Of the Title of Headship FOr the Title or State it self although the Laws of this Land have annexed it to the Crown yet so far● we should not strive if so be men were nice and scrupulous in this behalf only because they do wish that for reverence to Christ Jesus the Civil Magistrate did rather use some other form of speech wherewith to express that Soveraign Authority which he lawfully hath overall both

either Presbyters or Deacons I rather term the one sort Presbyters than Priests because in a matter of so small moment I would not willingly offend their eares to whom the name of Priesthood is odious though without cause For as things are distinguished one from another by those true essential forms which being really and actually in them doe not onely give them the very last and highest degree of their natural perfection but are also the knot foundation and root whereupon all other inferiour perfections depend so if they that first do impose names did alwayes understand exactly the nature of that which they nominate it may be that then by hearing the termes of vulgar speech we should still be taught what the things themselves most properly are But because words have so many Artificers by whom they are made and the things whereunto we apply them are fraught with so many varieties it is not always apparent what the first Inventers respected much less what every man 's inward conceit is which useth their words For any thing my self can discern herein I suppose that they which have bent their study to search more diligently such matters do for the most part finde that Name 's advisedly given had either regard unto that which is naturally most proper or if perhaps to some other speciality to that which is sensibly most eminent in the thing signified and concerning popular use of words that which the wisedom of their Inventors did intend thereby is not commonly thought of but by the name the thing altogether conceived in gross as may appear in that if you ask of the common sort what any certain word for example what a Priest doth signifie their manner is not to answer a Priest is a Clergy-man which offereth sacrifice to God but they shew some particular Person whom they use to call by that name And if we lift to descend to Grammar we are told by masters in those Schools that the word Priest hath his right place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him whose meer Function or Charge is the service of God Howbeit because the eminentest part both of Heathenish and Jewish service did consist in Sacrifice when Learned-men declare what the word Priest doth properly signifie according to the minde of the first imposer of that name their ordinary Schools do well expound it to imply Sacrifice Seeing then that Sacrifice is now no part of the Church-Ministry how should the name of Priesthood be thereunto rightly applyed Surely even as Saint Paul applyeth the name of Flesh unto that very substance of Fishes which hath a proportionable correspondence to Flesh although it be in nature another thing Whereupon when Philosophers will speak warily they make a difference between Flesh in one sort of living Creatures and that other substance in the rest which hath but a kinde of analogy to Flesh the Apostle contrariwise having matter of greater importance whereof to speak nameth indifferently both Flesh. The Fathers of the Church of Christ with like security of speech call usually the Ministery of the Gospel Priesthood in regard of that which the Gospel hath proportionable to antient Sacrifices namely the Communion of the blessed Body and Blood of Christ although it hath properly now no Sacrifice As for the People when they hear the name it draweth no more their Mindes to any cogitation of Sacrifice than the name of a Senator or of an Alderman causeth them to think upon old age or to imagine that every one so termed must needs be antient because years were respected in the first nomination of both Wherefore to pass by the name let them use what dialect they will whether we call it a Priesthood a Presbytership or a Ministery it skilleth not Although in truth the word Presbyter doth seem more fit and in propriety of speech more agreeable than Priest with the drift of the whole Gospel of Jesus Christ. For what are they that embrace the Gospel but Sons of God What are Churches but his Families Seeing therefore we receive the Adoption and state of Sons by their Ministery whom God hath chosen out for that purpose seeing also that when we are the Sons of God our continuance is still under their care which were our Progenitors what better Title could there be given them than the reverend name of Presbyters or fatherly Guides The Holy Ghost throughout the body of the New Testament making so much mention of them doth not any where call them Priests The Prophet Esay I grant doth but in such sort as the antient Fathers by way of analogy A Presbyter according to the proper meaning of the New Testament is he unto whom our Saviour Christ hath communicated the power of Spiritual procreation Out of twelve Patriarks issued the whole multitude of Israel according to the flesh And according to the mystery of heavenly birth our Lord's Apostles we all acknowledge to be the Patriarks of his whole Church St. Iohn therefore beheld sitting about the Throne of God in Heaven four and twenty Presbyters the one half Fathers of the old the other of the new Ierusalem In which respect the Apostles likewise gave themselves the same Title albeit that name were not proper but common unto then with others For of Presbyters some were greater some lesse in power and that by our Saviour's own appointment the greater they which received fulness of Spiritual power the less they to whom less was granted The Apostle's peculiar charge was to publish the Gospel of Christ unto all Nations and to deliver them his Ordinances received by immediate revelation from himself Which preheminence excepted to all other Offices and Duties incident unto their Order it was in them to Ordain and Consecrate whomsoever they thought meet even as our Saviour did himself assign seventy other of his own Disciples inferiour Presbyters whose Commission to Preach and Baptize was the same which the Apostles had Whereas therefore we finde that the very first Sermon which the Apostles did publickly make was the conversion of above three thousand Souls unto whom there were every day more and more added they having no open place permitted them for the exercise of Christian Religion think we that Twelve were sufficient to teach and administer Sacraments in so many private places as so great a multitude of People did require This harvest our Saviour no doubt foreseeing provided accordingly Labourers for it before hand By which means it came to pass that the growth of that Church being so great and so sudden they had notwithstanding in a readiness Presbyters enough to furnish it And therefore the History doth make no mention by what occasion Presbyters were instituted in Ierusalem onely we read of things which they did and how the like were made afterwards elsewhere To these two Degrees appointed of our Lord and Saviour Christ his Apostles soon after annexed Deacons Deacons therefore must know