Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	able_a	minister_n	zion_n	22	3	9.0696	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81826	Of the right of churches and of the magistrates power over them. Wherein is further made out 1. the nullity and vanity of ecclesiasticall power (of ex-communicating, deposing, and making lawes) independent from the power of magistracy. 2. The absurdity of the distinctions of power and lawes into ecclesiasticall and civil, spirituall and temporall. 3. That these distinctions have introduced the mystery of iniquity into the world, and alwayes disunited the minds and affections of Christians and brethren. 4. That those reformers who have stood for a jurisdiction distinct from that of the magistrate, have unawares strenghthened [sic] the mystery of iniquity. / By Lewis du Moulin Professour of History in the Vniversity of Oxford.	Du Moulin, Lewis, 1606-1680.	1658 (1658)	Wing D2544; Thomason E2115_1; ESTC R212665	195,819	444

but all sit and vote as men invested with power of legislation and at that time a physitian voteth not in the quality and capacity of a physitian no not when lawes are made for physitians and apothecaries although when they are in debate a physitian may discourse pertinently of physick as a physitian and skilfull in his art This is the very case of ministers of the Gospell who for that reason that men do not sit and vote in Parliament considered as men of such a calling or profession in the Commonwealth ought likewise to vote sit in Parliament for as the profession of physick or manufacture doth not devest a man from being a good and understanding Commonwealths-man so neither doth the pastorall calling 4. It seems to me very unreasonable yea unconscionable that any mans profession or habit how high or low soever should lay an incapacity upon the person of one though never so much capable and sufficient to contribute his wit and counsell towards the common-weal as if the magistrate would not take a loan of money of 100000 l. of one that had a long cloak but would be willing to take it of one that had a short cloak or a man in danger of drowning would not take his neighbour by the cloak or by his hair for fear of spoiling or disordering of them for thus do those which will not admit the advice of a minister in publick deliberations were he never so able to serve the Common-wealth by his wit wisedome and industrie and the need never so great meerly because of his habit and his profession of the ministery Which calling I am so far from thinking that it doth disinable him from sitting and voting in Parliament that not only it renders him the fitter but also that he is not thereby hindred from attempting any noble action which might turn to some great publick benefit A minister having the valour of Caesar ability to subdue Rome or a secret to burn all the ships of the King of Spain in his ports I conceive that his ministery ought not to keep him off from being employed to use all his industry to serve the Church of God or his countrey in such a way But why is not a physitian disinabled by his profession to sit in Parliament and a Divine is whenas there is a great deal more affinity betwixt the profession of a Divine and the debates in Parliament then betwixt them and the profession of physick 5. Although men do not usually fit and vote in Parliament by the right of the calling and profession they are of in the Commonwealth except they sit by their birth yet it were to be wisht that men that are generally more skilled in most professions and best able to judge what is right or wrong and are not ignorant of affairs of the world should be called such as I conceive are university-men and ministers of the Gospell 6. Since the greatest end of magistracy is to advance the Kingdom of the Lord Jesus and that for obtaining of that end it is needfull to make lawes and constitutions subservient to it why should ministers of all men be left out whose education and profession renders them more capable to advise for the obtaining of that great end 7. Since also there is such a complication betwixt the church state as they cannot so much as be imagined asunder and that most lawes and constitutions made by men are grounded upon and have some warrant from Divine writ and that those that appoint by law oaths to be taken should at least be well advised about the nature of the oath I do conceive that since all ranks are promiscuously called to advise about these of all men ministers best furnished and stored with knowledge and acquainted with the right and plea of conscience upon which equity right and law is grounded should not be forgot Why should not men who make it their whole employment to study the judgements of God be as fit judges in Parliaments and high courts of judicature as Physitians or merchants 8. There is the same reason for ministers to sit in Parliament as there was for priests and Levites to sit in synagogues and judiciall assemblies of the Jewes and in all consultations of state it being certain that the great Sanedrim was a mixture of Priests and Levites with the Princes and heads of the people 9. There is equall reason that if the supreme magistrate calls say-men to sit and vote in synods he should call the clergy to sit and vote in Parliament 10. There was no such thing so much as heard for many hundred years after the fourth age that ministers and Bishops should be thought incapable to sit and vote in the supreme courts of the nation I could prove it by the practise of Italy Germanie France Spain and England for above 7 or 8 hundred years even far within popery that though the Pope had much advanced the hatching of his two egges ecclesiasticall civil jurisdiction yet all state-assemblies were not distinguisht either from synods or from civil courts but promiscuously men of all ranks and professions Senators Bishops Lords Priests Gentlemen did sit and vote in one assembly and place about any matter whatsoever rite law discipline or ceremony Neither is it to be conceived that the causes debated in these assemblies were divided into two classes and that when ecclesiasticall matters were handled clergy-men did then vote and lay-men sate mute and when civil were in agitation then the clergy were silent and lay-men did only appear as judges which is indeed a pretty conceit but will not serve for a double jurisdiction He that will see that further proved at large needs but only read Blondellus de jure plebis c. and Mr. Prinne in his book of Truth triumphing over falshood A thing very considerable it is that during all these ages clergy-men because they were most skill'd in controversies of d●vinity exercised to speak in publick were also thought the fitter to judge right from wrong and to meddle with secular matters and therefore in courts of law or chancery clergy-men dispatched more businesses then the laity handled all cases except it may be criminall matters and wills not being permitted to be executors of Testaments otherwise they filled the courts so far that there were no knowing men yea none that could read or write but they hence to this day no court Justice of peace or lawyer but hath his clerk and they say still legit ut clericus he reads like a clerk This I find much urged by a famous lawyer a Romanist John du Tillet in his memoires who speaking of the encroachments of the Popes of Rome saith that they have alwayes endeavoured to sever what from the times of the Apostles was united and to make of one jurisdiction two which yet they could not so distinctly separate but that still to our dayes one may see it was not so in the beginning and

against the common enemy and for keeping communion as of saints so of churches that those church judicatories were set up not for conscience sake or in obedience to any prescript of Christ but for orders sake as the reverend man wrote to me but a few weeks before he died CHAPTER XXIII The consistency of the right and power of private churches with the mag●strates power in ordering publick worship proved by the example of the Iewes that they had through all the land particular convocations synagogues or churches called also colledges or schools where the Prophets sons of the Prophets taught especially on the sabbath-day that they were independent from any church-judicatory How synagogues were altered from their first institution and that being converted into Christian churches they retained the same right power and way of government THe most convincing proof for the consistency of the right and power of particular churches with the magistrates power in ordering settling and commanding the publick Divine worship of the Nation is the example of the Commonwealth of the Jewes wherein we are informed of three main things which taken into consideration will clear all doubts about the right and power of particular churches and the magistrates jurisdiction in matters of religion and publick worship 1. That in the Commonwealth of Israel at their first institution there were particular churches throughout all the land near every families dwelling-place called synagogues 2. That these churches were independent both from any of their own of the Priests or Levites judicatories 3. That the while the magistrates power and jurisdiction remained whose entire and undivided over all persons and in all causes and matters particularly in ordering settling and commanding the publick nationall worship of God For the first that such churches were instituted in the land of Canaan we have a very expresse proof Leviticus 23. v. 1 2 and 3. Speak unto the children of Israel c. six dayes shall work be done but the seventh day is the sabbath of rest an holy convocation ye shall do no work therein it is the sabbath of the Lord in all your habitations 1. We have here a convocation and an holy one every sabbath 2. near every families dwelling place at that distance which is called in the Gospell a sabbath-days journey and to travell a sabbath-days journey was equivalent to go as far as the house of convocation which was esteemed a fulfilling of the command Exod. 16. v. 29. abide every man in his place let no man go out of his place on the seventh day For he that went no further then the place of convocation or meeting to attend on the ordinances where they use to tarry from morning to evening obeyed that command let no man go out of his place on the seventh day For how could they keep a sabbath-day holy without an holy convocation and how could that be frequented and they not stir from their own place except by not going out of his place be meant not going any whither but to the place of convocation For they could not keep the sabbath without a holy convocation kept near every ones dwelling Now that this convocation cannot be meant of nationall and festivall meetings is evident for those were appointed but thrice in the year and far from every ones dwelling-place and after the building of the Temple they were celebrated either before the Tabernacle or in the fore-court of the Temple Now had they been bound to repair to Jerusalem every sabbath-day it would have been against the command not to stir from their own places on that day These convocations or synagogues were particular churches assembled in a temple or house called also schools or colledges where Prophets and their sons or scholars dwelt and taught daily but on the sabbath-day they had a more solemn meeting of all those that dwelt near for prayer expounding of the law exhortations conferences the main action being performed by the Rabbies yet the disciples were not silent but sate at their feet asking questions and hearing their answers and resolutions sometimes a new comer in might interpose as we see in the example of Jesus Christ Luke the fourth who being unknown had the priviledge to expound the Scripture and to ask questions and give answers so had St. Paul as we read in the Acts of the Apostles chap. 13 v 15. But to speak more particularly of the place the teachers and the matter and form of worship in those places of meeting or synagogues I say first one may trace the place in the old and new Testament In the 26. Psalm David saith he will blesse the Lord in the congregations and Psal 68. v. 26. blesse ye God in the congregation which doubtlesse ought to be understood of those convocations in temples which are called synagogues Psal 74. v. 8. they have burnt up all the synagogues of God in the land Which texts make it good that such places for an holy convocation were erected through all the land Calvin upon the place saith that the people met in syngogues every sabbath-day to read and expound the Prophets and call upon God by prayer The 29. Psalme v. 9. doth not obscurely mention them for the Psalmist relates that while the works of God sounded by haile rain and thunder the faithfull not only under a shelter of stones and timber but of Gods gracious providence and protection did attend the service of God Of this House and Temple David also speaketh Psal 87. v. 2. The Lord loveth the gates of Sion more then all the dwellings or tents of Iacob The sense of which words paraphrastically I think to be this although God graced with his blessing and presence those convocations which at first were kept under tents in the wildernesse yet he is much more taken with that glorious manifestation of his between the cherubins whereby God setteth out the Lord Jesus Christ Also Salomon Ecclesiastes 5. v. 1. and 2. speaketh of these houses or meetings when he warneth men to be more ready to hear then to speak in the house of God intimating that there was a freedome for the faithfull in those convocations and synagogues more then one to speak and besides that there were no other sacrifices performed in them but those of preaching praying and thanksgiving This house of convocation was also a place to train up disciples called the sons of the Prophets which were indifferently of all tribes and therefore by the way the ministers of the Gospell that do not succeed the Priests and Levites but those Prophets who had neither ordination nor jurisdiction cannot pretend other call or power then such as these sons of the Prophets had So then these house or places for convocation were also colledges and schools and therefore Philo in the life of Moses calleth them both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 houses of prayer and of learning of which you have mention 2 Kings 6. v. 1. where