Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	bind_v	remit_v	retain_v	4,873	5	9.6631	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90119	A sermon preach't at a publick ordination in a country congregation, on Acts XIII. 2, 3. Together with an exhortation to the minister and people, / by another brother.	Offley, William, 1659 or 60-1724.	1697 (1697)	Wing O159C; ESTC R19633	32,388	32

and touch not the unclean thing But that is not of this Consideration for this Separation in the Text is something that is peculiar to Ministers and that is 1 From all Lordly Dominion 2 From all Civil Secular Imployments 1. From all Lordly Dominion and Secular Power and Authority This is expresly forbidden by Christ to his Ministers Matt. 20.25 26. The Princes of the Gentiles exercise Dominion over them but it shall not be so among you Here they are discharged from meddling with any Temporal Rule and Dominion such as they expected in Christ's Temporal Kingdom So 1 Pet. 5.3 not being Lords over God's Heritage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word that is used by Matthew They must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishoping it over the Lord's Flock but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Lording it over God's Heritage 1 Pet. 5.2 3. It is the Observation of Beza upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my Text that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nulla fit in Apostolieis scriptis mentio cum de Ecclesiae politia disseritur imo ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem ut nullus se dominum ac principem cleri sed unius Principis ac Domini ministrum esse sciat In the Writings of the Apostles there is no mention made of Rulers when the Government of the Church is spoken of no nor so much as of Lords or Masters that no one should look upon himself as a Lord or Prince of God's Heritage The Kingdom of Christ is not of this World and therefore the Officers of his Kingdom must not exercise Worldly Power As on the one hand we must not put asunder what God has joyn'd together Matt. 19.6 so neither on the other hand must we joyn together what Christ has put asunder Indeed among the Heathen both Ecclesiastical and Civil Power were united in the same Person The Emperor Augustus assum'd that Power to himself and afterwards all the Emperors took this Power upon them Even Constantine and some of his Successors continued it tho' they were Christians and hated Paganism till at last the Emperor Gratian renounc'd it And therefore the Pope who pretending to be Christ's Vicar is also a Temporal Monarch is none of Christ's Officer but the Devil's Not Christ but the Dragon gave him his Authority Rev. 13.2 But yet it doth not follow from hence That they have no Power at all The very nature of an Office includes something of Power in it What Officer has not Power and Authority to perform the Duties of his Office Be he but a Constable Overseer of the Poor Surveyor of the High-ways some Power is annex'd peculiarly to his Office So Ministers being Church-Officers must have some Office-power belonging to them which belongs not to others True They have no Civil Secular Worldly Temporal Power over Mens Bodies or Estates to punish them in their Persons or Purses to Fine Imprison or the like but they have Spiritual Power Spiritual 1 In respect of the Object the Soul and Conscience or Spirit 1 Cor. 5.5 2 In respect of the Weapons they make use of in the exercise of this Power not Carnal and therefore Spiritual and mighty thro' God 2 Cor. 10.4 3 In respect of the Ends of this Power which are Not by way of Dominion over the Peoples Faith 2 Cor. 1.24 nor for Destruction 2 Cor. 10.8 13.10 viz. of the Spirit or Soul but for the Destruction of the Flesh 1 Cor. 5.5 for the demolishing the strong-holds of Satan casting down imaginations and every high thing that exalts it self against the Knowledge of God and bringing into Captivity every thought to the Obedience of Christ 2 Cor. 10.4 5. and on the contrary for Edification and building up in Faith and Holiness 2 Cor. 10.8 and for the Salvation of the Spirit or Soul 1 Cor. 5.5 This is all the Power that we claim And this is that which Christ has confer'd upon us and therefore cannot of right be denied unto us or taken away from us A Power of Binding and Loosing confer'd first upon Peter Matt. 16.19 yet not upon him only see Clark's Annot. there but upon the rest also c. 18.18 A Power of Remitting and Retaining Sins John 20.23 This is the Power of the Keys as Christ calls it there to Peter which are distinguish'd into the Key of Doctrine and the Key of Discipline 1. The Key of Doctrine of Binding and Loosing whereby is meant in part at least according to the ordinary use of that Phrase among the Jews as is shew'd at large in many Instances by Dr. Lightfoot in Pool's Latin Synopsis teaching what is Lawful and what Unlawful declaring what is agreeable to the Word and Will of God and what is contrary thereto This is called by Christ the Key of Knowledge Luke 11.52 i. e. The means whereby the Sense of Scripture is opened and made known to us whereby we are let into the meaning of it and see into it as into a Room when the Door is open Hereby a Minister has Power to open and apply Scripture to the Souls of People as occasion requires to apply Scripture Threatnings to the Impenitent and Gospel-Promises to Sensible Contrite Sinners This is to use this Key for Binding and Loosing according to this Sense of that Phrase 2. There 's the Key of Discipline which is 1 To Lock or Unlock to shut or open the Church-doors so as either to admit and let such into the Church as are fit for Membership and Communion This is done by Baptism whereby solemn Entrance and Admission into the Church is confer'd 1 Cor. 12.13 or To Shut and Lock the Doors against i. e. to keep out such as are unfit 2 To Retain Sins i. e. Authority to inflict Church-Censures and thereby to exclude or cast out Scandalous and Impenitent Sinners who discover themselves to be rotten Members and so such as are to be cut off or at least labouring under some such dangerous Disease as requires Sharpness 2 Cor. 13.10 and a Rod 1 Cor. 4.21 and to be purged out 1 Cor. 5.7 and put away from among them v. 13. 2 Cor. 10.6 3 To Remit Sins that is In case of Repentance to absolve from those Censures and restore to the Communion of the Church again 2 Cor. 2.7 But in case they continue Obstinate Impenitent and Incorrigible then to retain their Sins still and to deny them this Discharge and Absolution but continue them still under the Sentence Now Whether this Power may be called Jurisdiction which Grotius vehemently deems and pleads stiffly against de Imperio Sum. Potest c. 9. is not material as to the thing it self so long as the forementioned Powers are allow'd What is the first Subject of this Power Whether the whole Church as the * See Dr. Owen of the Church p. 72. Independents maintain or only its Officers as the † See Ball 's Tryal p. 234 c. Presbyterians assert