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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	according_a	family_n	great_a	27	3	2.0729	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81829	The povver of the Christian magistrate in sacred things Delivered in some positions, sent to a friend, upon which, a returne of his opinion was desired. With some considerations, upon the answer; and a digression concerning allegiance, and submission to the supreame magistrate. By Lewis du Moulin, History-reader of the University of Oxford.	Du Moulin, Lewis, 1606-1680.	1650 (1650)	Wing D2551; Thomason E1366_4; ESTC R209267	40,736	161

wrath sets the most contemptible amongst men and children for Kings even children in judgement over the people that they may depend more on the King of Heaven Yet the most part what they want in personall abilities to act of themselves they recompence in judgement and discretion about the choice of Counsellours many unlearned Fathers and unacquainted in the wayes of education of children will have a good sagacity in choosing able Tutours for their children In like manner the Soveraigne Magistrate may wisely order the course of Law Sciences Arts Trades Manufactures though he be litttle or nothing versed at all in any of them And if it were required that the Soveraigne power should be exactly conversant in all the actions they order there had need to be in a State so many Soveraigne powers as there be acts and disciplines and were they never so capable yet they will do wisely to choose able Counsellours much more in a matter of so high importance as is the deciding of controversies in Religion and ordering the actions belonging to the Kingdome of heaven ubi magna negotia magnis egent adjutoribus and amongst those Counsellours none will be so fit as Divines men of Learning Gravity and Piety Thus if the Soveraigne power goeth about to reform the abuses of severall Professions and Arts within his Dominions as for example of Physick no doubt but he will joyn with his Counsell the most skilfull of that Art But that the Pastours or Ministers are not the fittest to have a Supream Iurisdiction over persons and causes they call Ecclesiasticall reason and the sad experience of former times teacheth us for were they endowed with knowledge by Revelation and had Ecclesiasticall Assemblies compounded meerely of Divines a non-erring gift not communicable to any other Assemblies of men I should willingly and necessarily admit that Divines ought to be assisting the Christian Magistrate not onely as Counsellours but also as Iudges coequall to them yea Superiours in that Iurisdiction which they challenge to themselves but the gifts of Government being not inseparably joyned with those of preaching and the Ministers not being endowed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or infallibility more then those that sit at the Stern of the State can be I do not see but that their proper place and employment is to be counsellours to the Soveraigne power in matters belonging to the Kingdome of heaven But being falne insensibly upon the rank and station that Ministers ought to keep in a Christian Common-wealth because it is a matter complicate with the question in hand concerning the pretended Ecclesiasticall Jurisdiction distinct from the Civil it will not be amisse to discusse which of the Governments either by Bishops or onely Presbyters is most consistent and compatible with the peace and safety of a Christian Protestant State If it be admitted on all sides that there is but one power of Legislation and Jurisdiction in all causes and over all persons belonging to the Supream Magistrate I conceive that then Bishops overseers set over many Congregations besides that they are more agreeable with the Primitive institution will much ease the Supream power of the care they must take in ordering persons and causes nearer concerning the Kingdome of heaven for his inspection being but over the Bishops Factions and Heresies will not so easily spread among the multitude of the Christian people as if he were immediately to overlook the actions of the great body of Presbyters who being numerous may easily escape his eyes and have a greater freedome to innovate Therefore Moses being Supream in all causes and over all persons It was a wise counsel of Jethro his father in Law to wish him to set under him men over the people who besides that they bore the burden with him those men being far lesse for number then the people it was easie for Moses to oversee them But under those Magistrates who should condescend to a divided and distinct Iurisdiction one being civill and exercised by themselves the other Ecclesiasticall and of Divine right belonging to the Ministers of the Gospell In that case I do conceive that few Bishops set over Presbyters and being Independent from any other power have a greater opportunity to Lord and tyrannize over the Christian people then a numerous company of Presbyters of the same rank and equall Authority can have Letter NOw for that the Author of the articles would have this distinction of civill and spiritual abolished 't is a thing very hard to change and alter the nature of things as if one would take away the distinction betwixt black and white Let men doe what they can and say what they will the questions about Faith will be still spirituall things and suites in Law for money or houses will be still civill and temporall matters If we change the words the nature of things cannot suffer alteration Consideration THe Magistrate is no more head of two things Church State then of thousand kinds of actions in a Christian Common-wealth which for every one of them needs not a particular Soveraign a Power Now these two things Christian Church and Common-wealth cannot be so much as conceived to have a reall being without each other for as every man is a reasonable creature and every reasonable creature a man so every Christian Common-wealth is a Church and every Christian Church a Common-wealth I speak of those Churches that have as large and spacious extent of place as the Common-wealth it selfe for in some other sence a family in a house is called a Church and according to that acception every Church should not be a Christian Common-wealth I think the Church is not different from the Christian Common-wealth more then the understanding is from the Soul for as powers and faculties are believed by great Philosophers not to be distinguished really from the Soul however though there should be a difference it cannot be so distinct as that the power can have a distinct being from the Soul but that at least all powers are subaltern and subordinate to the chief power called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sits at the stern of all faculties and directs and modifies all actions though never so severall contributing as well to ratiocination and vision as to the coction and expulsion In the like manner that Soveraigne power in a State though one in essence hath its severall faculties or powers from which severall actions do stream tending to the ordering of the whole man in his being and well-being as well in things of the inward man as the outward And to follow he analogy between the body of man and the State it is no little illustration to beget belief that as the primum movens or Soveraigne power is one and extends it self as far as it is circumscribed by the cuticula or thin skin there being not one Soveraigne power for the head another for the lower regions and a third for the hands and feet So in

Consideration I Shall take liberty to digresse a little upon that passage of Ieremy which doth not onely justifie but command submission to the power which by Gods providence is set over us for lo here the Israelits spoiled of their goods and lands driven from their habitations and enthraled in grievous bondage are commanded to pray for the prosperity of their oppressour and for a quiet government over them as if their peace had been included in his for as saith Calvin in the 4. book of his Institut ch 20. § 28. when God hath exalted a new power he doth declare that it is his pleasure he should have the power and sway Detuli Nebuchadnesar regnum saith God 2 Dan. v. 37. God hath given thee kingdomes and power See Calvin in the quoted place who is much insisting upon the words of the Apostle Rom. 13.1 Submit your selves to the superior powers whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some would not have the unlawfull powers but onely the lawfull understood which though it were granted the text will very well bear this sence that when God hath exalted some in authority his will is that his power should be held for a lawfull power but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for the most part taken generally for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether lawfull or usurped We read in Steven out of Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have power to steal where none will say that that power of stealing is a lawfull power Thus in the 1 to the Colossians St. Paul saying That God hath delivered us from the power of darknes that power being likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can no more be said to be good and lawfull then the translation to Christs Kingdome spoken in the following words be said to be bad or unlawfull And according to the best sence you can give to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the said Steven well observes 't is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Cicero defines Potestas vivendi ut velis a power to live as you list Now if the potestas spoken of by the Apostle be a priviledge or power to rule as the Supreame Magistrate listeth I conceive that this faculty or priviledge is as well or rather proper to Tyrannicall Governments as most of them were in the time of St. Paul both in the meanes to attaine to the Supreame Magistracie and in the exercise of it that is as well in the adeption as in the fruition But Calvin both in the said place and most expresly upon the 13 to the Romanes expounds the Supream Power that power which by Gods providence permission or approbation is set over men yea that power which hath gotten the upper hand by intrusion These be his words Hoc verbo videtur Apostolus tollere frivolam hominum curiositatem qui saepe solent inquirere quo jure adepti fuerint potestatem qui rerum potiuntur satis autem nobis esse debet quod praesunt non enim conscenderunt sua ipsi virtute sed manu dei sunt impositi By that word the Apostle seemeth to take off the frivolous curiosity of men who are wont often to enquire how and by what right have those in Supreame Authority come by their Power It ought to suffice us that they Governe and that they have not ascended by their owne vertue but are set over and appointed by God Learned Deodati giveth the same interpretation All those that attaine to dignity doe so either by his manifest will and approbation Now it is fitting that men should approve and tolerate that which God approves and tolerates which sence and words of Deodati have so much the more weight for being approved and in the same words upon the matter transferred by the Reverend Divines of the Assembly in England into their Exposition and Comment upon the place Ordained of God or ordered that is instituted of God among mankind to rule and govern men in order as in Gods stead for God is the author of this order in the World And all those which attaine unto this dignity or excellency doe attaine unto it either by his manifest will and approbation when the means are just and lawfull or else by his secret providence with permission and toleration where the means are unlawfull And it is just and equall that men should approve and tolerate that which God himselfe approves and tolerates which cannot by any lawfull meanes appointed by him decline and avoyd All therefore who resist Authority make war after a sort with God himselfe But this acception of power in St. Paul only for a lawfull one is attended with unavoydable inconveniences that I may not say absurdities for first who shall be judge what power is lawfull shall all joyntly or every particular man under a power be judge whether that power over them is lawfull which is to seat the Superior Power no where and to erect a Tribunall within every particular Dominion distinct from that of the Supreame Magistrate which shall judge of the right they came by to their Superiority Secondly since this lawfulnesse is as well in the adeption as in the fruition or the exercise of the Supreame Power it shall be presently lawfull for Subjects who are to judge of both to resist the Supream Magistrate not onely because he is an Usurper but also for governing tyrannically to which government if we beleeve the new Expositors of St. Pauls meaning the Apostle forbiddeth to submit and even to pay tribute for whereas he commandeth to pay tribute to whom tribute belongeth when the subject shall judge that submission is not in conscience and in obedience to Gods Word due unto such a Magistrate he must by the same tye of conscience deny to pay him tribute and suffer his house rather to be forcibly entred and his truncks to be broke open then to pay it with his own hands lest his will should seeme any way to concurre in the doing of a sinfull thing as is to pay tribute to whom it doth not belong But which is much materiall it hath been often seen that Subjects have refused to obey the commands of the Supreame Magistrate opposing by resistance of Armes the unjust managing of the power but seldome or never so much as questioning the Title of the Supream Power or Magistrate but yeelding Fealty or Homage to him that had possession de facto though not de jure which hath beene alwayes practised in England under all the Kings since the Conquest who although for the greatest part they had no just title to the Crown yet to avoyd confusion and the itching humour of people questioning the validity of Lawes and Law-givers the Law hath alwayes provided that Allegiance should be given him to whom the Imperiall Crowne of these Realmes shall descend by which Imperiall Crowne the Person is not principally meant but the Realme no man owing other Allegiance but such as is yeelded in and for the defence of the Realme This