Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	believer_n	church_n	key_n	3,113	5	10.5671	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86483	An examination of sundry Scriptures alleadged by our brethren, in defence of some particulars of their church-way. Humbly submitted to the sight and censure of any judicious divine: especially of such of the reverend godly-learned Assembly as vouchsafe to read it. By R. Hollingworth, M.A. of Magd. Col. Camb. Imprimatur, Ja. Cranford. Decemb. 17. 1644.	Hollingworth, Richard, 1607-1656.	1645 (1645)	Wing H2492; Thomason E24_6; ESTC R7700	24,410	32

members of the Catholick Invisible Church which onely are built on the rock and the gates of Hell c. So that Hypocrites as Judas have not to do with them Secondly that they are given to all beleevers making Peters confession whether in Church-covenant or no whether Church-members or no whether males or females for a quatenus ad omne valet consequentia Thirdly that Peter as an Apostle and Pastors as Pastors have no more power of the Keyes given to them hereby then other ordinary Beleevers a groundlesse and sencelesse tenent which makes Church-government meerly Democraticall and popular 21. 1 Cor. 5. Paul himself though an extraordinary Officer yet would not take upon him to excommunicate the Incestuous person without the Church but sends to them exhorting them to do it (a) See also Answ to 32. Q. p. 49. and reproves the brethren of the Church of Corinth as well as the Elders that they did no sooner put him away (b) Cot. Keyes p. 13. Answer He blames them all women as well as men that notwithstanding the notorious fornication which was amongst them were puffed up and gloried and did not rather mourn that he might be put away ver 1.2.6 Paul himself did excommunicate Alexander and Hymaencus 1 Tim. 1.20 and it is not mentioned that he took the consent of any Church or Presbytery in it (b) Cot. Keyes p. 30. The Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have judged or decreed already as if I were present to deliver c. which imports rather that Paul himself would deliver him to Sathan then that he exhorted them to do it indeed he commands them to put him away as he writes to them to restore him again to see whether they would be obedient in all things 2 Cor. 2.9 and he would have it done when they were gathered together that the people might behold approve and execute what was decreed Paul bids the Colossians to cause an Epistle to be read id Laodicea they it is like did it in obedience to Apostolique Authority yet it will not hence follow that a Church hath ordinarily the same power over another Church he bids them purge out the leaven and put away from them that wicked person c. which must not be understood as if Elders and people were equally authorized thereunto but Quilibet in suo gradu every man in his place So Numb 5.2 The children of Israel are commanded to put out of the camp every Leper yet the Elders did judicially make clean or unclean Levit. 13.3 Deut. 17.13 yea sometime they alone did put the Leper as Vzzials 2 Chro. 26.20 from amongst them The allusion to the Leaven is not to be too far strained for every woman or childe in their private house without the consent of the Church might cast out Leaven but yet they cannot excommunicate The Apostle 1 Cor. 14 31. bids them all prophesie one by one yet our Brethren do not hold that all sanctified persons which in any place call upon the Name of the Lord Jesus 1 Cor. 1.1 2. were by this Precept bound to prophesie Also in 1 Thess 5.12 he beseecheth the Thessalonians to know them that are over them c. which he speaketh to the Believers and not to the Elders So when he speaks of acts of governing power it is to be understood of Elders and not of Believers 22. The Lord Jesus reproving the Angel of Pergamus for suffering Balaamites sends his Epistle not onely to the Angel This is alledged by Answ to 32. Q 45. 49. but to the Church The Spirit saith not onely to the Angels but to the Churches Revel 2.11 And the Church-members are seen by John in a Vision sitting on Thrones clothed with white raiment having on their heads crowns of gold Revel 4.14 Now thrones and crowns are ensignes of Authority and governing power The Lord Jesus reproving the Angel of Pergamus Answer sends his Epistle say you not to the Angel but to the Church I adde Not to the Church but to Churches As you gather that the suffering of corrupt persons and practice was the sin of the Church and not of the Angel onely so I may gather that it was the sin not of one Church onely but the neighbouring Churches also But this you deny I read in Revel 4. that four and twenty Elders distinguished from Believers c. 7.8 11.13.14 not four and twenty Saints or Members were so clothed and crowned by which I understand the Officers of the Church alluding to the four and twenty Orders of the Priests and the four Beasts represent the Christian Churches thorow the four quarters of the world alluding to the four Camps of Israel bearing in their Standards the same Beasts (h) Cot. Keyes p. 16. By your Exposition the Elders which you say are signified by the four Beasts are excluded from governing power for they sit not on Thrones nor have Crowns on their heads Their Crowns and Thrones are no more Ensignes of Power and Authoritie then their white Raiments of Priesthood (h) Cot. Keys p. 16. But they are not Priests by Office they cannot do Pastorall acts as Baptize c. neither have they authority to govern Every Christian man or woman Church-members or other hath a Crown and sitteth on a Throne viz. is Spiritually a King and Priest to God Revel 5.10 Finally governing power properly so called you (i) M. T. to C.H. Cot. Keys and G. and N. Epistle acknowledge none but in the Elders alone 1 Cor. 12.28 Rom. 12.8 Heb. 13.17 The peoples power is more fitly called Liberty and Priviledge too mean a thing to be represented by Crowns and Thrones 23. The particular Congregation takes Christ for her onely Spirituall Prophet Priest and King Deut. 18.15 Acts 7.37 Psal 110.4 Hebr. 5.4 Isai 9.6 7. Revel 15.3 Seven or eight you say are the fewest that will make a Church Answer but five or six yea any one particular Saint though out of Church-fellowship by Excommunication c. may take Christ to be his onely Spirituall Priest Prophet and King yea a Presbyteriall Classicall Nationall Church may do it the Jewish Church did it the Hebrews did it Heb. 5.4 and 4.15 yea the Churches of the Gentiles which at that time were not meerly Congregationall did acknowledge Christ their King Revel 15.3 What Scripture witnesseth that a Congregationall Church rather then a Presbyteriall Church doth acknowledge Christ to be the onely absolute King Priest and Prophet Do your selves believe what you would have us believe that Christ doth exercise his Kingly Priestly Propheticall Office onely in Churches meerly Congregationall did Christ offer up himself a Sacrifice for all the Members of a Congregationall Church and onely for such If you believe it not why do you so clearly hint it 24. Christ hath left but one Way of Discipline for all Churches This is found in Answ to 32 q. p. 82 83. and the like in R. M. and W.

all Churches (d) The Apostles were as the Elders and Rulers of all Churches Cotton Keyes p. 48. 1 Pet. 5.1 2. Cor. 11.28 and particularly of the Church of Jerusalem and did act therein as Elders It is not all one to want Elders now they are instituted as before ordinary Elders were not appointed at that time 9. She hath also full and free power to choose her own Officers without the help of Synod This though not so fully is asserted by R. M. and W. T. to C. H. Classis or Presbytery Acts. 1.15 Acts 6.3 Acts 14.23 In Church affaires of weighty and difficult common concernment as Election and Ordination of Elders excommunication of an Elder it is safe and wholsome and an holy Ordinance to proceed with consultation and consent of the Churches Prov. 11.14 (p) Cottons Keyes p. 55. You will not take upon you hastily to censure the many notable Precedents of ancient and later Synods who have put forth Acts of power in Ordination and Excommunication (q) Cot. Keyes p. 28. We hold it a priviledge of the people especially if they proceede wisely and piously to Elect their Officers and an injury to obtrude any on them without their consent but let us view your Scripture The assembly Acts 1. it is likely was not a body politick but occasionall onely no part of Church Government being as yet set on foot here were not all but some of the sounder Members of the Jewish Church and they had no Commission to seperate from the Jews before Acts 2.44 The company was not without Elders the Apostles if not the 70. were present all the Churches and Elders that were at that time in the world were present in respect whereof it may be called an Aeconienicall counsell the Apostles being Elders of all Churches rather then a particular Congregation If there had been any more Elders and Churches they must have conveened upon that occasion to choose an Apostle who is a Pastor of all Churches The choise was limited by the Apostle Peter First to the persons present secondly to those that had accompanied the Apostles all the time that the Lord Jesus went in and out amongst them and by God the director of the lot to whom properly the Election of an Apostle doth belong to Matthias As for the Deacons and Over-seers for the poor though people may better discerne of mens fitnesse and ability for that Office then for the Ministery and their liberty of choosing was a good meanes at that time to abate their discontentments because of former neglect yet at their Election there were all the Churches and Elders in the world and more there could not have been in any case such necessity hath no Law Your selves acknowledge Synods an Ordinance of Christ usefull in sundry cases as in case a Church being leavened with Popery Arminianisme Antinomianisme Libertinisme Anabaptisme c. should choose a Minister like themselves If such a case had happened they could have had no more of a Synod at that time then they had the company did nominate two but they that prayed which is likely was the Apostles did appoint them ver 23 24. The people chose seven such as they were directed to choose set them before the Apostles which did appoint them over the businesse prayed and imposed hands In Acts 14.23 Paul and Barnabas ordained Elders by Suffrages given by lifting up or stretching out of hands for so the Greek Word usually signifies though not alwayes Acts 10.41 but that the people did ordain Elders by Election without the Apostles it saith not but rather the contrary viz. that they stayed from Election and Ordination of Elders till the Apostles came to advise and assist them therein The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth rather to give then to gather suffrages As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth imply the election of more Churches then one Churches do joyn in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet it imports the election of no more Churches then those there spoken of so the phrase Paul and Barnabas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not imply that any Church or other person besides Paul and Barnabas did elect those Presbyters 10. The particular Congregation This Scripture is alleadged by R. M. and W. T. to C. H. and Answ to 32. q. p. 69. though it want Church-Officers hath power and authority to ordain Officers as the childr●n of Israel did put their hands upon the Levites Numb 8.9 10. Answer That Congregation had Officers Aaron the high-Priest and many other Priests Numb 3.4 But you hold not that people may ordain in the presence and plenty of Officers R. M. and W. T. to C. H. p. 52. 45. All the children of Israel being about 600000 and many women and children did not probably lay hands on the Levites but some in stead of the rest which were more likely to be the Elders then any other All the congregation and All the Elders of the congregation are all one Exod. 12.3 cum 21 The Levites were separated to their work and taken from amongst the children of Israel cleansed and offered before the Lord by Moses and Aaron respectively according to Gods expresse appointment v. 6 7 8 11 13 14 therefore this laying on of hands was either onely obedientiall for approbation of Gods election or for oblation of the Levites to God in stead of their first-born v. 16 17 18. as they laid hands on sacrifices v. 12. which was a speciall reason and peculiar to those times If the people did ordain the Levites I am sure they did not choose them If this be a binding patern you will lose Election while you contend for popular Ordination You tell us that it is a main pillar of Popery to proportion the Church now to the outward policie in Israel and that Christs faithfulnesse above Moses consists in as full determination of Gods Worship in the New Testament as in the Old and that we are as strictly tied to the Gospel-patern as the Jews were to the Old Testament Why then should we in Ordination of Officers be guided by the Old Testament and not by the New And why should we follow the Ordination of Levites rather then of Priests for a patern for the Ordination of Elders except to gratifie you 11. When the Apostles were sent out by Christ The words of the Answer to 32. q. p. 71. there was no mention of Ordination in the Commission of theirs but onely of teaching and baptizing Mar. 16.15 16. and 28.19 20. If Ordination of Ministers had been such a speciall work there would belike have been some mention of it in their Commission Answer Neither is there mention of celebration of the Eucharist Preaching and Baptising were first to be done to the Nations therefore they are there mentioned We finde the Apostles did practise Ordination and yet we suppose not that they went beyond their Commission Acts 6. c. 13. 14. And