Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	child_n	father_n	king_n	1,083	5	3.9867	3	false

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 Ã 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 Ã populo 5 Dei laudes hymnos uâ— Saul diciâ—ur ProphetÃ¢sse cÃ¹m 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

without a Call they may not Preach as wil appeare by the ensuing Discourse for if bare gifts were sufficient to make a Minister how many women in this Kingdom who are forbidden preaching yet would be Preachers Two things are required in every Minister 1. c Gifts abilities and endowments both of Life and Learning fit for so high and so holy a Calling 2. Power and authority from the Church to exercise those Gifts Gifts qualifie but the Churches Ordination gives authority for execution Dona dant aptitudinem Ecclesia verÃ² executionem But though gifted persons may not preach without a Call yet they may and must use their gifts in their private Families and for the good of their Brethren I shall shew them how farre they may goe without offence 1. They may and must read the Word to their families because 't is expresly commanded Deut. 6. 6 7 8. 9. Gen. 18. 19. Col. 3. 16. 2. Privately and occasionally they may reprove an offending brother This likewise is commanded Levit. 19. 17. They must exhort admonish and comfort one another Heb. 3. 13. 2 Thes. 3. 14 15. Mal. 3. 16. Thus the righteous feed many Prov. 20. 22. They must in all gentlenesse and meeknesse support the weake and set him in joynt again that falls through infirmity Gal. 6. 2. Iob 2. 11. and instruct others Acts 18. 26. 3. They must pray one for another Jam. 5. 16. and may as occasion requires adde private fasting in their families Esth. 4. 16. Nehem. 1. 4. Acts 12. 12. 4 They may meet together to confer one with another Luke 24. 14 15. 5 They may examine and d try the Doctrine which they heare provided it be done soberly in humility and orderly The Bereans are commended for this Act. 17. 11. 6 Private persons must encourage each other to the publike worship of God Isa. 2. 3. 7 They may catechize their families David and Bathsheba instruct young Solomon Prov. 4. 4. and 31. 1. Lois and Eunice teach Timothy betimes 2 Tim. 1. 5 and 3. 15. 8 They must set up discipline in their family So did David Psal. 101. 2. Iâ—b 1. 5. Deut. 21. 18. to 22. 9 They may sing Psalmes in their houses Col. 3. 16. 10. Not only men but women also may instruct their families catechize Children and Servants yea and performe other family-Family-duties in case the Husband be absent or not able or not willing to discharge them c. And thus a Priscilla in a private way may communicate her knowledge to a learned Apollos and as a very e Reverend Divine hath excellently set forth 11. A private godly man endowed with the knowledge of the Languages Arts c. may for the benefit of his family give the sence of a Text and interpret Scripture yet may not take upon him the Function of Preaching without a Call See this Case fully debated by that judicious Casuist Object If private men may exhort admonish c. then they may preach likewise Answ. Anon sequitur it doth not follow for private exhortation is commanded to private persons but Preaching is forbidden them 2 There 's a great difference between private Exhortation and Preaching though materially they may be the same e. g. The Pastor rebuketh Drunkennesse as an Officer and publike Watch-man ex officio specialis delegationis authoritatively by the power of the Keyes but the private Christian rebuketh Drunkennesse ex communi officit charitatis privately and occasionally without any Pastoral charge not authoritatively as one in Office Thus the Watch-man giveth warning the Common souldier doth the same the School-master teacheth one lesson the School fellow teacheth the same the one by vertue of his Office the other of common Charity But the Pastor doth rebuke sinne not only out of common Charity but by vertue of his Office not only privately but publikely by a Pastoral obligation Thus we see both use their Gifts but 't is in their own Sphere the Pastor publikely as an Officer the private Christian in a private way of edification Others object That many young Schollars and some private men of singular abilities that intend the Ministery doe preach before Ordination So did the Sons of the Prophets say they 1 Sam. 19. 20. They likewise urge 1 King 20. 35. 2 King 2. 7. 4. 1. This block must be removed before I can proceed I answer that your Argument is not ad idem because the sons of the Prophets and such as are trained up for the Ministery do preach ergo every gifted brother may preach it will not follow For 1. These young men and sons of the Prophets are educated fitted and set apart for the Ministery and so are in the way to the Ministery and not altogether out of Office but may be said to be Ministers vertualiter inchoativÃ¨ dispositivÃ¨ licÃ¨t non actualiter realiter as the kernel is said to be a tree potentia licÃ¨t non actu But it is not thus with Artificers Naylors Taylors c. they never were educated fitted or set apart for the Ministery as these are therefore they may not doe what these may doe 2 Their Preaching is for Preparation and Trial per modum probationis as Probationers and Expectants and that before Pastors and Elders who can judge of their gifts and must try before they trust laying hands upon no man suddenly but as the Apostle commands I Tim. 3. 10. Let them first be proved and then Minister though we cannot expect perfection yet there must be some fit proportion for so great work which coâ—sists in three things I. In Sanitate Doctrinae 2. In Sanctitate vitae 3. In Facultate docendi His Doctrine must be sound his life holy besides a natural dexterity for Teaching How can these be seen and known but by Preaching But the Preaching of Artificers c. is not for Trial for then they should goe preach before Ministers who can judge of their abilities but as Gifted Brethren they preach without a Call to giftlesse persons Thus I have shewed how far private persons may goe and have not willingly or wittingly concealed one tittle of their right it will be their wisdome so to use private duties as that the publike be not hindered or neglected and the Ministery in no wise sleighted as the Apostle excellently commands both I Thes. 5. 11 12 13. They must edifie one another and prize their Ministers Thirdly The third terme to be explained is Preaching And here we must distinguish before we can define Preaching may be taken 1. Largely for any declaration of Gods Wisdome Power Goodnesse and thus every creature may be called a Preacher thus the Heavens Preach Psa 19. 1. Coeli praedicant gloriam Dei Thus reading the Word may be called Preaching But the question is not as a f Reverend Divine wel observes in that remarkable Sermon whether reading in some sence may not be called preaching taking

Selected quad for the lemma: duty_n

Text snippets containing the quad