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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	church_n	doctrine_n	time_n	4,041	5	3.7132	3	true

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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

this I shall add that as it is lawfull for the civill Magistrate to take all the gove●nment into his hands even in things Eclesiasticall as hath been said so it is most expedient for us of the Ministry that they should so doe because being exempt from this trouble we shall be the more free to prayer reading meditation preaching and other holy offices properly belonging to our function That thus we ought to bee appears from the reason given by the Apostles why they would have Deacons chosen to be over matters concerning the poor viz. that they might wholy give themselves to prayer and the ministry of the Word Act. 6. 4. For if the preacher must not be troubled about matters of charity to gather and to distribute collections amongst the poor but some others of the congregation must have this office how much lesse ought he to be troubled by keeping Cour●s at set times and hearing and censuring sins complained of there 1 Tim. 4. 13 15. he must give himselfe wh●ly to reading prayer exhortation and Doctrine and in so doing hee shall save himselfe and those that heare him 2 We shall be lesse liable to the emnity of the wicked who cannot be without a grudge against such as punish them as experience hath taught in some other Church wherein a ruling power is committed to Ministers amongst others It is true indeed that a faithfull Preacher cannot avoid the hatred of the wicked for they hated Christ aad therefore will hate them yet because they can lesse end●re to be censured by them whom they know by birth to be meaner then themselves especially some of them it is more convenient that for this they should be dealt with by men of eminencie in outward respects that their prejudice against the Preacher may be the lesse and so he may be in more possibility by his teaching to doe their souls good And for the like reason no godly man of mean quality in any congregation can conveniently be set up as a Ruler over others because so he shall become more subject to conterupt and derision and be made lesse able to doe good amongst his neighbours in private by stirring them up to love and good works as hath been already said 3 We are Embassadours of Christ 2 Cor. 5. 20. and therefore not to exercise power by censuring in anothers Kingdom such as the world of the wicked is for they are under the Prince of the Ayre and therefore by us to be dealt with not by punishment but by entreaty 4 The Preacher being but a man and yesterday as it were but a Boy and the contemptible son of a man of low degree and every Preacher not having grace judgment gravity fit for government if he be invested with power is apt hereby to be puft up and in using it not to serve Christ but his own lusts and passions and therefore to avoid this inconvenience it is better for us to be without this power then to have it that we may be kept humble and so the more gracious and have our Auditours the more ready to hearken to us For being in this ruling office the best shall hardly escape the imputation of pride and although it be falsly yet the power of our teaching will be much hereby weakned sith pride is contemptible both to God and man And here do not I beseeth you my Brethren 〈◊〉 out upon me and say I deal unnaturally thus to seek to pull down and bring under all my fellow servants and to transfer the honour of dominion from them to the Magistrate even in things pertayning to their calling For ye shall still have the highest honour in the world higher then Judges for all men shall be judged according to your Gospel then Nobles for their greatest honour is to be sent Embassadours by earthly Kings but yours that ye are Embassadours of Christ theirs that they may be the Kings Privy Counsellors yours that God makes you of his counsell for the Lord will do nothing but he reveals it to his servants the Prophets and again theirs that they are Generals of Armies to subdue Rebels and to quell Enemies yours that ye have weapons and strength committed to you to overthrow strong holds 2 Cor. 10. 4. and to root out and destroy Kingdoms and Nations that be rebellious against God Jer. 1. 10. Lastly higher then Kings for their greatest honour is that they rule over the outward man yours that ye rule and have power in the conscience in such as have a conscience theirs that they bear the secular sword yours that ye manage the spirituall which is sharper then any two-edged sword theirs that they can terrifie by threatning corporal death yours that ye threaten eternall and lastly theirs that they are over all other men in things pertaining to men yours that ye are over all other men them also in things pertayning to God and to their everlasting welfare to teach guide and direct them and to blesse them whereby they may be furthered thereunto and if yet ye would have more take this as the greatest perfection of blessednesse that in the regeneration ye shall sit upon thrones and so come to the honour of judging and reigning with Christ for ever And if this be your honour though no rulling power be given unto you here complain not of being trodden down but rather joy that the government should be in such hands as in whose of right it ought to be and it is most expedient for you that it be and help what ye are able to bring it to this as every one that prefers the truth before his own advancement ought to do And ye Magistrates and Rulers of the world be entreated to use this your power aright in Gods way to beat down errours and notorious sins in every place and as the seminary of errours private preachings by such as intrude themselves into this office beig never called thereunto as was Aaron to encourage to learning piety to constancy in the truth as being set up to rule in all things not for your selves but for God who hath of singular mercy thus highly honoured you If any shalthink this to be written for slattery not in syncerity he shal do me great wrong who as God knows have none other end but to bring the truth of which I am perswaded to light as seeing none other way to appease the terrible tempest of contrary winds of doctrine so dangerously tossing the ship of the Church that it is ready otherwise to sink in this State which God forbid and therefore make every Brother that shall read me not an high-spirited Diotrephes who loveth preeminence but a lowly minded Apollo who submitted himself to learne the truth more perfectly even of Priscilla and Aquila although he were a man mighty in the Word and they but Tent-makers how-ever more versed at that time then he in the doctrine of the Gospel But if any one being unsatisfied with that which hath 〈◊〉 sayd shall have a mind to contend let me intreat him not to do it with words comming from a pen dipt in gall and vinegar but with solid Argument according to that of Augustine Sacrae Scripturae authoritate res cum re causa cum causâ ratio cum ratione concer●et FINIS

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