Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	apostle_n	church_n	presbyter_n	5,413	5	10.2530	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89003	The difference about church government ended: by taking away the distinction of government into ecclesiasticall and civill: and proving the government of the civill magistrate onely sufficient in a Christian kingdom. / Written by one that by making peace, prefers to be called a blessed childe of God, before preeminence in this world. J.M. D. D. Published according to order.	Mayne, Jasper, 1604-1672.	1646 (1646)	Wing M1470; Thomason E339_8; ESTC R200855	12,314	20

THE DIFFERENCE ABOVT CHURCH GOVERNMENT ENDED By taking away the Distinction of Government into Ecclesiasticall and Civill and proving the Government of the Civill Magistrate onely sufficient in a Christian Kingdom Written by one that by making peace prefers to be called a blessed childe of God before preiminence in this world J. M. D. D. Published according to Order LONDON Printed by R. L. for William Leake and are to be sold at his shop at the signe of the Crowne in Fleet street between the two Temple gates 1646. To the High and Honourable Court of PARLIAMENT HAving penned my Meditations about Church Government I had some thoughts to commend them right Christian and Honourable Senate to your consideration and protection But being conscious to my self of my own weaknesse I was sometime in suspence as thinking it too high presumption for me so to do But for so much as that which I have here written is as I am perswaded the Truth of God and tends to the entituling of you to that power which of right belongs unto you as I doubt not but yee out of your own profound wisdome are inclinable to think and hold whereby if yee do not speedily set this power aworke Divisions and Errours and Contentions are likely to increase amongst us more and more and so for want of a timely provision made Iniquity and Heresie to abound more to the blemishing of our Church and Gods high dishonour I have made bold as a feeling member of Christs mysticall body to present it to your honourable view And if upon perusall yee shall think it to be the Truth I beseech you imbrace it and knowing what the power is which in a Christian Kingdome ought to beare sway both in Church and Common-wealth for the curbing and punishing of all evill doers delay not to set it up And eadem opera quell the division so dangerous which ariseth from the groundlesse distinction as I conceive betwixt Government Civill and Ecclesiasticall amongst us and let the sword of the Magistrate be regularly sharpned against those new upstart blasphemous Seducers upon whom it shall appeare that the sword of the spirit can do no good and in this so necessary a worke the God of Heaven direct and blesse your pious endevours that 〈◊〉 already he hath done great and mighty acts by you for the 〈◊〉 of the Church and Commonwealth so he may make you instruments of this good to his Church also And so 〈…〉 ving pardon for my presumption and that it may be 〈…〉 to a good desire I rest ready whether approved or reproved to submit to your censures J. M. The difference about Church-Government ended THe great controversie of these times being about the government of the Church whereby wee may come into as great danger of cruel discontion when the present shall by Gods blessing be ended and diverse Books being written pro and contra by Presbyterians and Independants here about whereby the difference is not likely to be composed but increased more and more Give me leave though the least and unworthiest of them all in briefe to declare what I conceive and I thinke can solidly prove to be the onely true and right way wherein we ought to goe And that God whom I have sought unto for light herein make my pure endeavours succesfull that this way being discovered we may all with one consent walke and persevere in the same and this is not the way by me first discovered but being stood for by some others before that which upo● serious study and consideration I am confirmed in more and more And it is that in a Christian Kingdom the destinction betwixt Ecclesiasticall and Secular power and rule in respect of the exteriour exercise by censuring and punishing offenders ceaseth all this power being in the same persons viz. the higher powers who are Gods Vicegerents upon earth to mannage all Rule and Government over all causes and persons under their Dominion whether Secular or Ecclesiasticall and that Ecclesiasticall persons ought not to have any share or part in this power but onely to dispense the mysteries of salvation the Word and Sacraments to put up the petitions of the congregation in publike or of any particulars as need shall require to ordaine new Presbyters and to joyne man and woman in marriage and in case of variance in opinion arising in the Church to have the chiefe stroke in determining the truth in a Councel and the determination by them so made all ought so far as conscience can possibly give leave to stand to of what estate or degree soever they be and to be subject and obedient to them or anyone of them in their ordinary administring of the Word the higher powers compelling their Subjects in all lawf●ll ways by penalties who will not otherwise to obey and receive their wholsome Doctrine in all things For proof of all this and first that all power in a Christian Kingdom is in the same persons the higher powers See Rom. 13. 1. Let every soule be subject to the higher powers and as Bernard hath it to Pope Engenius Si omnis anima etiam vestra here by higher Powers are meant the civill Magistracie as 1 Pet. 2. 13. is further explained where it is s●id Obey every humane Ordinance for the Lords sake whether the King as supreme or those that are set in authority under him Wherefore all power is primitively in the King where the Countrey is under a King and derivatively insuch as have commission from him and these are only Secular men not Ecclesiasticks according to that of the Apostle If yee have judgements in things pertaining to this life set up them that are least esteemed in the Church 1 Cor. 6. 4. That is some common Christians no● Ministers of the Gospel And wherein the Magistrates power is he sheweth saying He beareth not the Sword in vain but for the punishment of evill doers From hence I argue thus They onely ought to rule and govern by censures and punishments that have this power given them of God Arg. 1. but the civill Magistrates onely have this power given them of God ergo they onely ought to rule this way The Major here cannot be doubted of because all power is of God Nor the Minor because it is the expresse assertion of the Apostle Again Arg. 2. that Government only ought to be in a Christian Kingdom which is necessary for the welbeing thereof and any other is superfluous but the government of the Civill Magistrate here is only necessary Ergo none else ought to be Here the Minor only can be doubted for frustra fit per plura quod potest fieri per pauciora but the truth hereof will appeare if we consider that there is no sin or errour in any sort of men but the sword of the Civill Magistrate cuts it down so soon as he hath notice thereof Against murther adultery and perjury Magistrates even in Heathen Nations have bin

from time to time very severe as it is necessary they should And against Witches Idolaters Drunkards Theives common Swearers and Sabbath-breakers the sword is sharpned in this land against Cheators Forgeries and all other notoriotyes yea and against Blasphemers Sorcerers to Lyers and those that believing them make disturbance of the peace of the Kingdom and where the Laws are not sufficiently penall the penalties may be aggravated Our Laws also have provided that persons scandalous in their lives living in variance and hatred rayling and cursing and not reconciled should be kept from the holy Communion and now by Ordinance of Parliament it is provided that ignorant persons shal be likewise hereby suspended here from And what then remayns for which there is need for any other power to come in for the well governing of the Church of Christ amongst us but only to authorize Ministers to whom it properly belongeth to try and find out and suspend the ignorant some short Catechisme being first compiled of the Principles necessary by every Christian to be know● beyond the bounds whereof no Minister may go in his examinations or having tryed admit of any through partiality that shall come short of this knowledge and in his tryall putting difference betwixt the ancient and the yonger as Saint Paul directeth 1 Tim. 5. 1. dealing with them as fathers with these as brethren And if the Minister through envy pride or enmity shall proceed otherwise with any then is prescribed hee may be made lyable to give account thereof to the Magistrate and if he be found guilty to punishment therefore but if not the party complayning to be soundly punisht for his false accusation As for scandalous livers let such officers as the Magistrate shall thinke fit be appointed in every Parish but let them be of the most religious and conscionable who may be tyed by 〈◊〉 to present them unto him and as he shall find cause let him direct his precept to the Minister to suspend him till he be reformed If Officers so appointed be negligent let it be commended to the care of any in the Congregotion who have the spirit of 〈◊〉 in them to complain of them to the Magistrate that upon proof he may be soundly 〈◊〉 for his negligence in a matter 〈◊〉 to his 〈◊〉 of so great importance If none Arg. 3. but Magistrates be capable of rule and dominion in respect of censures and punishments then they only ought to have the rule but none else are capable hereof Ergo none else ought to have this rule The Minor which only can be doubted of is thus proved The Minister of the Gospell is not capable of it Ergo none else That he is not appears because Christ opposeth the order of Preachers to Rulers saying The Princes of the Gentiles exercise dominion over them but it shall not be so with you Matth. 20. 25. that is ye shal not rule over your brethren and the most faithfull Apostle Peter exhorting Presbyters to feed the flocke of Christ committed to them when hee comes to speake of ruling doth it with this negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not ruling over them 1 Pet. 5. 1. If it be here objected Ob. Elders are described by ruling 1 Tim. 5. 17. The Elders that rule well are worthy of double honour Heb. 13. 7. 17 24. they are three times likewise described and such other additions made as that it cannot be understood of any other Elders but Preachers as namely Verse 7. that have the rule over you who have spoken unto you the Word of God Verse 17. that rule over you for they watch for your souls Therefore any Presbyter quatenus a Presbyter preaching the Word of God and a Watchman over souls is and ought to be a Ruler and have power to censure I answer that the words rendred by ruling are in two of these places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sol. signifieth not Rulers but leaders but because leaders as Captains are Rulers it is rendred Rulers though all leaders or guides in a way be not Rulers in the sense here spoken of In the third place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth also such as goe before not properly Rulers or Governours therefore from hence nothing can be evinced to the purpose If it be further objected Ob. the Keys are given to Peter and by Keys according to the Scripture phrase government is always understood as Esay 22. 22. The key of the house of David I will lay upon his shoulder and he shall open and none shall shut compared with Chap. 9. 6. The government shall be upon his shoulder Revel 3. 7. He that hath the key of David Here by the key of David is plainly set forth sovereigne power in all things therefore are the keys of the Kingdome of Heaven given to Peter Matth. 16. the power of governing in things partayning to the Kingdom of Heaven that is the Church and what power was here given to Peter is showed to be given to all the Apostles Matth. 18. 18. Whatsoever ye bind upon earth shall be bound in heaven c because herein the power of the keys is shewed to lye by the words noted in the place before named Whatsoever thou bindest upon earth shall be bound in heaven and John 20. 23. the same power is given to all the Apostles in words to the same effect Whose sins you remit they are remitted c and Saint Paul accordingly exercised this power 1 Tim. 1. 20. by delivering Hymenens and Alexander to Satan touching the incestuous person as Corinth saith he I have judged to deliver him to Satan 1 Cor. 5. 3. but this he could not have done unlesse he had had such power And as having power to commit the like to other Preachers hee gave Timothy a charge over the Church at Ephesus 1 Tim. 1. 1. 18. and by vertue hereof he was to charge some not to preach any other doctrine Implying a ruling power committed unto him and to Titus to order things in Creet Titus 1. 5. and Timothy is bidden to receive none accusation against an Elder under two or three witnesses Chap. 5 19. And what is he that orders things in the Church but a Ruler or he before whom accusations are brought To all this I answer that Peter Sol. and the rest of the Apostles forgave sins and loosed by preaching salvation to the faithfull and repentant and retained sins and damn'd by preaching damnation to the impenitent and Paul accurseth those that teach any other Doctrine Gal. 1. Yea and I doubt not but by vertue of that donation they and other Preachers their successors during the time that the Christian Religion was imbraced but by some and those of the meane sort the greatest as Emperours Kings and Princes withstanding it had a ruling power by excommunications and other censures spirituall to deter the wicked amongst them and Hereticks and Schismaticks and to make them ashamed that they might be

brought to repentance and to release them again But it doth not hence follow that in a Christian Kingdom where there is a sword sufficiently sharpned against all notorious wickednesses in people and in Ministers yea and Magistrates also doing unjustly that this censuring power of binding and loosing in particular Courts of Justice should bee continued for the reason before going And thus the objection made from the power given to Timothy and Titus is answered also it was but pro tempore when Kings should come on to be Christians the faithfull as well as others being then subjected to this civill coercive power in all things as they were by Titus his teaching to be prepared Tit. 3. 1. Put them in minde to be subject to Principalities and Powers and to obey Magistrates and it is reckoned up as one of the black brands of reprobate Christians Jude ver 8. To despise Dominions and to speake evill of dignities But it will not be granted Arg. 3. that if Preachers be not capable of this rule that none else but Magistrates are for there be other governments distinct from Pastors and Teachers in the Church 1 Cor. 12. 28. and Rom. 12. 8. the same is plainly intimated when after these charges Let him that ministreth tend upon his ministring and he that teacheth on teaching c. it is added hee that ruleth with diligence and agreeably to these places 1 Tim. 5. 17. It is said The Elder that rules well is worthie of double honour therefore there ought to be other Rulers in the Church besides the Magistrate to whom it properly belongs to censure in things Ecclesiasticall I answer it is to be noted that the Ruler spoken of Rom. 12. 8. and likewise the Governments 1 Cor. 12. 28. are put after not onely Pastors and Teachers but Helpes set forth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Deacons also as being the lowest order in the Church whereby is plainly intimated that they had no power of censuring for then they should as superiours have been placed before them over whom they had power or amongst whom they had the chiefe power 2. In two of these places the same word is used which hath been already shewed to signifie nothing but leaders or men set over others or goers before and therefore if there be some in each congregation set onely over the manners of men to observe the irregular and to admonish them and if 〈…〉 wil not reform to present them to the Magistrate such 〈◊〉 as the Apostle means are not wanting in the Church but 〈…〉 shal we say to the governments spoken of in the third place doth not this word imply a power to 〈◊〉 ye● it doth for Government is necessary to the well being of the Church of God● but because he say●● not Governours but Governments the Office●● and 〈…〉 whereby the notorieties of men are brought to light that they might have condigne censure and punishment may well be understood by a Synechdoche because the Governours in whom the power is are holpen in their ruling by them For it is not credible either that any of the common people should have power over their Teachers or that by governments any other are ment then such as are otherwise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as these Officers may well be and yet not in so high a degree as they that preach the Word of God for which they are set so low under them The Government then goes right according to the meaning of the Apostle when the higher powers having censured they see to the execution as are vigilant to examine privately and to present the scandalous and in the primitive times when they did thus officiate to the Presbyterie consisting of grave and learned teachers If it should be otherwise none it is to be feared will be found fit in diverse congregations for such authority either for want of knowledge or unblameablenesse of life 2 If any be in these respects yet not because homines plebes and so subject to contempt amongst their fellows who would never stoop but to their superiours in outward respects to be ruled by them 3 If they would yet such indignity should hereby be offered to Teachers as were intollerable and discouraging to some either to enter the Ministry or to continue in it Fourthly Arg. 4. no such government ought to be in a Christian Kingdom but what hath been by Gods own direction or allowance amongst his ancient people the Israelites but there was never any government Ecclesiasticall distinct from the Civill Ergo none such ought now to be in a Christian Kingdome For the Major it appears to be true because neither Christ nor his Apostles taught any thing but what there was ground for in the Law and the Prophets Caesar must have the things of Caesar the Minister that Preacheth the Gospell must live upon the Gospell as they that wayted upon the Altar of the Altar To preach and pray belongs to his office as to the Priests to teach and offer sacrifices for the people And as none might presume to doe this Priestly office but the Priest so none may preach unlesse they be sent that is be ordained according to the ●●ection of Gods holy Word that is being first proved then having the imposition of the hands of the Presbytery consisting not of Laym●n in part but altogether of Preachers for as much as wee no where read of the imposition of hands by any other For the Minor Moses was first the sole Ruler and when this burthen was thought to be too great for him alone seventy two more were joyned with him to help to beare it Numb 11. being chosen by sixes out of every Tribe of which Tribes Levi was counted none there being twelve Tribes besides to make up this number After this the Judge and the seventy two ruled in all things Light and direction to proceed according to Gods will they were indeed to seek of the high Priest and Priests whose lips must preserve knowledge and they must enquire the Law at his mouth Mal. 2. 7. So Joshuash must seek to Eleazer the high Priest Numb 27. 21. and in any difficult case they must come to the Priests Deut. 17. 9. but the Judge and the Counsell of seventy two had all the power Afterwards when Kings raigned in Israel King Solomon put Abiather the high Priest from his office setting up Zadoe and David distinguished the courses of the Priests and other Godly Kings from time to time ruled in things Ecclesiastical and Priests never till that after their return from the Babylonish captivity Princes failing in the time of Antiochus Epiphanes Mattathias the Priest and his sonnes being necessitated to it took the government upon them both in things secular and spirituall Matth. Ob. 18. 17. Tell it to the Churches and why to the Church but because it was his will that the Church should have power of censuring and if so then not the Magistrate alone