Selected quad for the lemma: master_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A45336
|
The pulpit guarded with XVII arguments proving the unlawfulness, sinfulness and danger of suffering private persons to take upon them publike preaching, and expounding the Scriptures without a call ... : occasioned by a dispute at Henly in Arden in Warwick-shire, Aug. 20, 1650 ... : in the close are added six arguments, to prove our ministers free from antichristianism / composed and compiled by a friend to truth and peace.
|
Hall, Thomas, 1610-1665.
|
1651
(1651)
|
Wing H437; ESTC R11676
|
84,387
|
104
|
of government put upon them whereby they utter prudential things concerning the government of the people for as an acute Commentator observes they Prophesied nec praedicendo nec praedicando but by uttering grave and wise sentences Apothegms or counsâ—ls as Moses did concerning the publike affaires of Israel by political and prudential speaking of things ap eâ—tayâ—ing to Government So that this is not meant of salvifical teaching others but a political discoursing unto others Thus he This Spirit of Prophecie did include five things as à Lapide observes 1 Prudentiam regendi 2 Doctrinam consâ—â—ium ad dubia tam juris justitiae quam ceremoniarum religionis aliaque quaelâ—â—et resolvenda 3 Occultorum cognitionem ad decidendas lices causas occultas 4 Propriae fuâ—urorum praenotionem ad ea vel accersenda vel praecavenda arcenda à populo 5 Dei laudes hymnos uâ— Saul diciâ—ur Prophetâsse cùm quasi Enthusiasmo actus Dei laudes cecinit 1 Sam. 10. 3 Moses his wish is not that all might Preach but that God would give his People his Spirit that they might bee able to rule q. d. Oh that the Lords People had a Spirit of Government put upon them that so they might know how to behave themselves towards their God and towards those seventy Elders which the Lord had extraordinarily designed for that purpose Neither doth hee simply desire that all might Prophesie but that all were Prophets i. e. gifted and called for such imployment so that his wish implies that none might Prophesie till they are Prophets and men in Office so that this place take it which way you plâ—ase makes against Layâ—mens Preaching As first because those that were called extraordinarily did Prophesie Ergo Such as are not called ordinarily may Preach Secondly Because the Lord gave a Spirit of Government to these seventy that they might be able to utter Prudentiall sayings Ergo Artificers may Preach Thirdly Because Moses wisheth that all the Lords People were Prophets i. e. men in Office and so might Prophesie Ergo Lay-men who never were called to bee Prophets might Prophesie c. These things hang together tanquam arena sine calce like ropes of sand and come as neer together as St. Germans Lips which were nine miles asunder The third Objection From 2 Chron 17. 7 8 9. and 2 Chron 19. 6. to 11. 29. 45 c. Here saith Mr. Robinson against Yates p. 38. are most pithy and excellent Sermons of King Jehosaphat and Hezekiah both to the Iudges and the Levies Besides hee sent his Princes to teach in the Cities of Iudah Now if Jehosaphat and his Princes taught who were not men in Office then private gifted persons may also teach though they bee not called nor in Office Answ I shall white two Walls with one Brush and answer to both these Objections under one head 1 A As I did before pag 5. distinguish of Preachig so I must now of Teaching Teaching in Scripture is taken two wayes 1 Sometimes largly for a Fathers teaching of his Children a Master his Servants thus Gen 18. 19. Abraham teacheth his Family and the Lord commands Fathers to teach their Children Deut 4. 10. 6. 7. 11. 19. Thus Kings and Princes are to teach their inferiors by quickning them and exhorting them to doe their Duties in their places thus Judges at an Assize exhort both Pastors and People to live quietly and Godlily in their particular callings yet this is not Preaching properly so called for all Teaching is not Pâ—eaching b a Master teacheth his Schollar and a Father his Child yet doth not Preach Thus Iehosaphat makes a generall exhortation to the Judges and Levites to bee faithfull in the discharge of their Places as Judges on the Bench use to doe yet this is not Preaching neither is it so called read but the Text and it will clear it selfe 2 Chron 19. 6 7. Iehosaphat 1 Exhorts the Judges to bee impartiall and sinâ—â—ere v 8 9 10. Hee exhorts the Levites to fidelity and sincerity to this end hee sets up a Presbytery and appeals v 10 11. For in Ierusalem they had a high State or Councell of Sanedrim to which all appeals were made from inferior Courts and to which all causes of difficulty were referred both for Ecclesiasticall and Civill affairs a notable place against Independency Thus did the Princes teach they did not take upon them to bee expounders of the Law or usurp the Priests Office they did not Preach Sermon-wise or in the same manner as the Levites did else why doth Iehosaphat send Levites to teach the Word of the Lord if the Princes might or could have supplyed their Office 2 Take Teaching strictly for a Pastorall act and so none but Priests Levites and Prophets may Teach and thus the Levites are said to Teach v 8 9. And they i. e. the Priests and Levites which Iehosaphat sent taught the People How Not as the Princes in a generall exhortation but v 9. they have the Book of the Law of the Lord with them It they expound and out of it they teach the People And see two excellent fruits and effects of their Teaching v 10. The fear of the Lord fell upon all the Kingdomes round about so that they made no Warr against Iehosaphat Oh that Magistrates would promote the Ministery this would bee a means to preserve our Peace and free us from the fear of Enemies 2. Exalting and incouraging a faithfull Ministery is a means to blesse and increase our temporalls v 12 And Iehosaphat waxed great exceedingly and built Castles and Cities of stone hee had Riches in abundance We must distinguish between Regall Teaching and Ministeriall Teaching Kings teach in a civil coactive commanding way but Pastors in a Ministeriall Pastoral way as men in Office 3. The Princes teach Efficienter i. e. by causing the Levites to do their duty He set Princes to teach i. e. to see the people taught saith a Reverend Divine Formaliter they taught not by themselves in their own persons for Magistracy and Minestery are two distinct Callings and have distinct duties upon which there must be no incroachments yet one may be helpful to another in suo genere for the good of both but by the Levites who expounded the Law the Princes onely accompanyed them and by their civil authority did countenance and assist them in preaching now 't is a rule Quod quis per alium facit id per se facere videtur What I command my servant to doe I am said to doe my selfe So Christ is said to baptize but 't was by his Disciples â—or hee baptized none himselfe Ioh 4. 1. Hence Iunius in loc. reads it thus Shalac lesarau Misit cum praefectis suis Levitas ad docendum Iehosaphat sent with his Princes Levites to teach hee sent them to take care that the Levites should doe their Office in that time of Apostacie 4 I