Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	church_n	commit_v	key_n	3,050	5	10.0985	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96226	The humble advice of the Assembly of Divines, now by authority of Parliament sitting at Westminster, concerning a confession of faith, presented by them lately to both houses of Parliament. A certain number of copies are ordered to be printed only for the use of the members of both houses and of the Assembly of Divines, to the end that they may advise thereupon.; Westminster Confession of Faith.	Westminster Assembly (1643-1652)	1646 (1646)	Wing W1427; Thomason E368_3; ESTC R201270	24,629	58

to Take the Cup and they communicating also themselves to give both to the Communicants but to none who are not then present in the Congregation IV. Private Masses or receiving this Sacrament by a Priest or any other alone as likewise the denial of the Cup to the people worshiping the Elements the lifting them up or carrying them about for adoration and the reserving them for any pretended religious use are all contrary to the nature of this Sacrament and to the Institution of Christ V. The Outward Elements in this Sacrament duly set apart to the uses ordained by Christ have such relation to him crucified as that truly yet Sacramentally only they are sometimes called by the name of the things they represent to wit the Body and Blood of Christ albeit in substance and nature they still remain truely and only Bread and Wine as they were before VI. That Doctrine which maintains a change of the substance of Bread and Wine into the substance of Christs Body and Blood commonly called Transubstantiation by Consecration of a Priest or by any other way is repugnant not to Scripture alone but even to common Sense and Reason overthroweth the nature of the Sacrament and hath been and is the cause of manifold Superstitions yea of gross Idolatries VII Worthy receivers outwardly partaking of the Visible Elements in this Sacrament do then also inwardly by faith really and indeed yet not carnally and corporally but Spiritually receive and feed upon Christ crucified and all benefits of his death The Body and Blood of Christ being then not corporally or carnally in with or under the Bread and Wine yet as really but Spiritually present to the Faith of Believers in that Ordinance as the Elements themselves are to their outward senses VIII Although ignorant and wicked men receive the outward Elements in this Sacrament yet they receive not the Thing signified thereby but by their unworthy coming thereunto are guilty of the Body and Blood of the Lord to their own damnation Wherefore all ignorant and ungodly persons as they are unfit to enjoy communion with him so are they unworthy of the Lords Table and cannot without great sin against Christ while they remain such partake of these Holy Mysteries or be admitted thereunto CHAP. XXX Of Church Censures THe Lord Jesus as King and Head of his Church hath therein appointed a Government in the hand of Church Officers distinct from the Civil Magistrate II. To these Officers the Keys of the Kingdom of of Heaven are committed by vertue whereof they have power respectively to retain and remit sins to shut that Kingdom against the impenitent both by the Word and Censures and to open it unto penitent sinners by the Ministry of the Gospel and by Absolution from Censures as occasion shall require III. Church Censures are necessary for the reclaiming and gaining of offending Brethren for deterring of others from the like offences for purging out of that Leaven which might infect the whole Lump for vindicating the honour of Christ and the holy profession of the Gospel and for preventing the wrath of God which might justly fall upon the Church if they should suffer his Covenant and the Seals thereof to be prophaned by notorious and obstinate offenders IV. For the better attaining of these ends the Officers of the Church are to proceed by Admonition suspension from the Sacrament of the Lords Supper for a season and by Excommunication from the Church according to the nature of the crime and demerit of the Person CHAP. XXXI Of Synods and Councels FOr the better Government and further edification of the Church there ought to be such Assemblies as are commonly called Synods or Councels II. As Magistrates may lawfully call a Synod of Ministers and other fit Persons to consult and advise with about matters of Religion So if Magistrates be open Enemies to the Church the Ministers of Christ of themselves by vertue of their Office or they with other fit persons upon delegation from their Churches may meet together in such Assemblies III. It belongeth to Synods and Councels ministerially to determine Controversies of Faith and cases of Conscience to set down Rules and Directions for the better Ordering of the publique Worship of God and Government of his Church to receive Complaints in Cases of Male-administration and authoritatively to Determine the same which Decrees and Determinations if consonant to the Word of God are to be received with reverence and submission not only for their agreement with the Word but also for the Power whereby they are made as being an Ordinance of God appointed thereunto in his Word IV. All Synods or Councels since the Apostles times whether general or particular may erre and many have erred Therefore they are not to be made the Rule of Faith or practise but to be used as an Help in both V. Synods and Councels are to handle or conclude nothing but that which is Ecclesiastical and are not to intermeddle with Civil Affairs which concern the Commonwealth unless by way of humble Petition in cases extraordinary or by way of Advice for satisfaction of Conscience if they be thereunto required by the Civil Magistrate CHAP. XXXII Of the State of men after death and of the Resurrection of the dead THe Bodies of men after death return to dust and see corruption but their Souls which neither dye nor sleep having an immortal subsistence immediately return to God who gave them the Souls of the Righteous being then made perfect in holiness are received into the highest Heavens where they behold the face of God in light and glory waiting for the full Redemption of their Bodies And the Souls of the wicked are cast into Hell where they remain in torments and utter darkness reserved to the Judgement of the Great Day Beside these two Places for Souls separated from their bodies the Scripture acknowledgeth none II. At the Last Day such as are found alive shall not dye but be changed and all the Dead shall be raised up with the self same bodies and none other although with different qualities which shall be united again to their Souls for ever III. The Bodies of the unjust shall by the power of Christ be raised to dishonour the Bodies of the just by his Spirit unto honour and be made conformable to his own glorious Body CHAP. XXXIII Of the last Iudgment GOd hath appointed a Day wherein he will judge the World in righteousness by Jesus Christ to whom all Power and Judgement is given of the Father In which Day not onely the Apostate Angels shall be judged but likewise all Persons that have lived upon Earth shall appear before the Tribunal of Christ to give an Account of their Thoughts Words and Deeds and to receive according to what they have done in the Body whether good or evil II. The End of Gods appointing this Day is for the manifestation of the Glory of his Mercy in the eternal salvation of the Elect and of his Justice in the damnation of the Reprobate who are wicked and disobedient For then shall the Righteous go into everlasting life and receive that fullness of Joy and Refreshing which shall come from the presence of the Lord but the wicked who know not God and obey not the Gospel of Jesus Christ shall be cast into eternal Torments and be punished with everlasting destruction from the presence of the Lord and from the Glory of his Power III. As Christ would have us to be certainly perswaded That there shall be a Day of Judgement both to deter all men from Sin and for the greater consolation of the Godly in their Adversity so will he have that Day unknown to men that they may shake off all carnal Security and be always watchful because they know not at what hour the Lord will come and may be ever prepared to say Come Lord Jesus come quickly Amen Charles Herle Prolocutor Cornelius Burges Assessor Herbert Palmer Assessor Henry Robroughe Scriba Adoniram Byfield Scriba FINIS

Therefore to swear vainly or rashly by that glorious and dreadful Name or to swear at all by any other thing is sinful and to be abhorred Yet as in matters of weight and moment an Oath is warranted by the Word of God under the New Testament as well as under the Old so a lawful Oath being imposed by lawful Authority in such matters ought to be taken III. Whosoever taketh an Oath ought duly to consider the weightiness of so solemn an act and therein to avouch nothing but what he is fully perswaded is the truth Neither may any man binde himself by Oath to any thing but what is good and just and what he believeth so to be and what he is able and resolved to perform Yet is it a sin to refuse an Oath touching any thing that is good and just being imposed by lawful Authority IV. An Oath is to be taken in the plain and common sense of the words without equivocation or mental reservation It cannot oblige to sin but in any thing not sinful being taken it bindes to performance although to a mans own hurt Nor is it to be violated although made to Hereticks or Infidels V. A Vow is of the like nature with a Promissory Oath and ought to be made with the like Religious care and to be performed with the like faithfulness VI. It is not to be made to any Creature but to God alone and that it may be accepted it is to be made voluntarily out of Faith and conscience of Duty in way of thankfulness for mercy received or for the obtaining of what we want whereby we more strictly binde our selves to necessary duties or to other things so far and so long as they may fitly conduce thereunto VII No man may Vow to do any thing forbidden in the Word of God or what would hinder any duty therein commanded or which is not in his own power and for the performance whereof he hath no promise of ability from God In which respects Popish Monastical Vows of perpetual single life professed Poverty and Regular Obedience are so far from being degrees of higher Perfection that they are superstitious and sinful snares in which no Christian may intangle himself CHAP. XXIII Of the Civil Magistrate GOd the supreme Lord and King of all the World hath Ordained Civil Magistrates to be under him over the People for his own Glory and the Publique good and to this end hath armed them with the Power of the Sword for the defence and incouragement of them that are good and for the punishment of evil doers II. It is lawful for Christians to accept and execute the Office of a Magistrate when called thereunto in the managing whereof as they ought especially to maintain Piety Justice and Peace according to the wholsom Laws of each Commonwealth so for that end they may lawfully now under the New Testament wage Warre upon just and necessary occasion III. The Civil Magistrate may not assume to himself the administration of the Word and Sacraments or the power of the Keys of the Kingdom of Heaven yet he hath authority and it is his duty to take order that Unity and Peace be preserved in the Church that the Truth of God be kept pure and intire that all Blasphemies and Heresies be suppressed all corruptions and abuses in Worship and Discipline prevented or reformed and all the Ordinances of God duly setled administred and observed For the better effecting whereof he hath power to call Synods to be present at them and to provide that whatsoever is transacted in them be according to the minde of God IV. It is the duty of People to pray for Magistrates to honour their Persons to pay them Tribute and other Dues to obey their lawful Commands and to be subject to their Authority for conscience sake Infidelity or difference in Religion doth not make void the Magistrates just and legal Authority nor free the People from their due obedience to him from which Ecclesiastical persons are not exempted much less hath the Pope any Power and Jurisdiction over them in their Dominions or over any of their People and least of all to deprive them of their Dominions or lives if he shall judge them to be Hereticks or upon any other pretence whatsoever CHAP. XXIV Of Marriage and Divorce MArriage is to be between one Man and one Woman neither is it lawful for any Man to have more then one Wife nor for any Woman to have more then one Husband at the same time II. Marriage was ordained for the mutual help of Husband and Wife for the increase of mankinde with a legitimate issue and of the Church with an holy seed and for preventing of uncleanness III. It is lawful for all sorts of people to marry who are able with judgement to give their Consent Yet is it the duty of Christians to marry only in the Lord And therefore such as profess the true reformed Religion should not marry with Infidels Papists or other Idolaters Neither should such as are godly be unequally yoked by marrying with such as are notoriously wicked in their life or maintain damnable Heresies IV. Marriage ought not to be within the degrees of Consanguinity or Affinity forbidden in the Word No can such incestuous marriages ever be made lawful by any Law of man or consent of Parties so as those persons may live together as man and wife The man may not marry any of his wives kindred nearer in blood then he may of his own nor the woman of her husbands kindred nearer in blood then of her own V. Adultery or fornication committed after a Contract being detected before marriage giveth just occasion to the innocent party to dissolve that Contract In the case of Adultery after marriage it is lawful for the innocent party to sue our a Divorce And after the Divorce to marry another as if the offending party were dead VI. Although the Corruption of man be such as is apt to study arguments unduely to put asunder those whom God hath joyned together in marriage yet nothing but adultery or such wilful desertion as can no way be remedied by the Church or Civil Magistrate is cause sufficient of dissolving the bond of marriage Wherein a publique and orderly course of Proceeding is to be observed And the persons concerned in it not left to their own wills and discretion in their own Case CHAP. XXV Of the Church THe Catholique or Universal Church which is invisible consists of the whole number of the Elect that have been are or shall be gathered into One under Christ the Head thereof and is the Spouse the Body the Fulness of Him that filleth all in all II. The Visible Church which is also Catholique or Universal under the Gospel not confined to one Nation as before under the Law consists of all those throughout the World that profess the true Religion and of their Children and is the Kingdom of the Lord Jesus Christ the House and

not under grace VII Neither are the forementioned Uses of the Law contrary to the grace of the Gospel but do sweetly comply with it the Spirit of Christ subduing and inabling the will of man to do that freely and chearfully which the will of God revealed in the Law requireth to be done CHAP. XX. Of Christian Liberty and Liberty of Conscience THe Liberty which Christ hath purchased for Beleevers under the Gospel consists in their freedome from the guilt of sin the condemning Wrath of God the Curse of the Moral Law and in their being delivered from this present evil World bondage to Satan and Dominion of sin from the evil of afflictions the sting of death the victory of the grave and everlasting damnation as also in their free accesse to God and their yeelding obedience unto him not out of slavish fear but a Childe-like love and willing minde All which were common also to Beleevers under the Law But under the New Testament the liberty of Christians is further inlarged in their freedom from the yoke of the Ceremonial Law to which the Jewish Church was subjected and in greater boldnesse of accesse to the Throne of Grace and in fuller communications of the free Spirit of God than Beleevers under the Law did ordinarily partake of II. God alone is Lord of the Conscience and hath left it free from the Doctrines and Commandments of men which are in any thing contrary to his Word or beside it if matters of Faith or Worship So that to beleeve such Doctrines or to obey such Commands out of Conscience is to betray true Liberty of Conscience and the requiring of an implicite Faith and an absolute and blinde obedience is to destroy Liberty of Conscience and Reason also III. They who upon pretence of Christian Liberty do practise any sin or cherish any lust do thereby destroy the end of Christian Liberty which is that being delivered out of the hands of our enemies we might serve the Lord without fear in holiness and righteousness before him all the days of our life IV. And because the Powers which God hath ordained and the liberty which Christ hath purchased are not intended by God to destroy but mutually to uphold and preserve one another They who upon pretence of Christian Liberty shall oppose any lawful Power or the lawful exercise of it whether it be Civil or Ecclesiastical resist the Ordinance of God And for their publishing of such Opinions or maintaining of such Practises as are contrary to the light of Nature or to the known Principles of Christianity whether concerning Faith Worship or Conversation or to the Power of Godliness or such erroneous Opinions or Practises as either in their own nature or in the maner of publishing or maintaining them are destructive to the external Peace and Order which Christ hath established in the Church they may lawfully be called to account and proceeded against by the Censures of the Church and by the Power of the Civil Magistrate CHAP. XXI Of Religious Worship and the Sabbath Day THe light of Nature sheweth that there is a God who hath Lordship and Soveraignty over all is good and doth good unto all and is therefore to be feared loved praised called upon trusted in and served with all the heart and with all the soul and with all the might But the acceptable way of Worshipping the true God is instituted by himself and so limited by his own revealed Will that he may not be Worshipped according to the imaginations and devices of men or the suggestions of Satan under any visible representation or any other way not prescribed in the holy Scripture II. Religious Worship is to be given to God the Father Son and Holy Ghost and to him alone not to Angels Saints or any other Creature and since the Fall not without a Mediator nor in the mediation of any other but of Christ alone III. Prayer with Thanksgiving being one special part of Religious Worship is by God required of all men and that it may be accepted it is to be made in the Name of the Son by the help of his Spirit according to his Will with understanding reverence humility fervency faith love and perseverence and if vocal in a known tongue IV. Prayer is to be made for things lawful and for all sorts of men living or that shall live hereafter but not for the Dead nor for those of whom it may be known that they have sinned the sin unto death V. The reading of the Scriptures with godly fear the sound Preaching and Conscionable Hearing of the Word in obedience unto God with understanding faith and reverence singing of Psalms with grace in the heart as also the due administration and worthy receiving of the Sacraments instituted by Christ are all parts of the ordinary Religious Worship of God Beside Religious Oathes Vows Solemn Fastings and Thanksgivings upon special occasions which are in their several times and seasons to be used in an holy and religious maner VI. Neither Prayer nor any other part of Religious Worship is now under the Gospel either tyed unto or made more acceptable by any place in which it is performed or towards which it is directed but God is to be Worshipped every where in Spirit and Truth as in private Families daily and in secret each one by himself so more solemnly in the publique Assemblies which are not carelesly or wilfully to be neglected or forsaken when God by his Word or Providence calleth thereunto VII As it is of the Law of Nature that in general a due proportion of time be set apart for the Worship of God so in his Word by a positive Moral and perpetual Commandment binding all men in all Ages he hath particularly appointed One Day in Seven for a Sabbath to be kept holy unto him which from the beginning of the World to the Resurrection of Christ was the last Day of the week and from the Resurrection of Christ was changed into the First Day of the week which in Scripture is called the Lords Day and is to be continued to the end of the World as the Christian Sabbath VIII This Sabbath is then kept holy unto the Lord when men after a due preparing of their hearts and ordering of their common affairs before hand do not only observe an holy Rest all the Day from their own works words and thoughts about their worldly imployments and recreations but also are taken up the whole time in the publique and private Exercises of his Worship and in the Duties of necessity and mercy CHAP. XXII Of lawful Oathes and Vows A Lawful Oath is a part of Religious Worship wherein upon just occasion the person swearing solemnly calleth God to witness what he asserteth or promiseth and to Judge him according to the truth or falshood of what he sweareth II. The Name of God only is that by which men ought to swear and therein it is to be used with all holy fear and reverence