Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	church_n	ordain_v	rite_n	2,072	5	10.7421	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85399	Innocencies triumph. Or An answer to the back-part of a discourse lately published by William Prynne, Esquire, intituled, A full reply, &c. The said back-part beginning at the foot of pag. 17. with this superscription; certain briefe animadversions on Mr. John Goodvvins Theomachia, &c. Published by authoritie. By John Goodvvin, pastor of the Church in Colemanstreet.	Goodwin, John, 1594?-1665.	1644 (1644)	Wing G1174; Thomason E14_10; ESTC R15803	18,790	28

Amesius c. make the subject matter of Politicall administration to be res humanae humane things and matters but of Ecclesiasticall Divine and Sacred c. Again p. 166. of this same Discourse hee hath this passage Or 3. Is it that you do give a power to the Magistrate in Ecclesiasticall things of the ultimate determination of matters purely Ecclesiasticall which the Presbyterians principles do not as in matters of Doctrine Scandall c. Yet again p. 168. When the Question is of Church matter and matters of conscience and of the inner-man and of the Kingdome of Christ the remedies and meanes appointed for these are Spirituall and Eccesiasticall viz. spirituall punishments Christ saith My Kingdome is not of this world c. and the Apostle 2 Cor. 10. 3 4 5. The weapons of our warfare are not carnall c. Spirituall remedies and means must be used in the Kingdome of Christ and by them Christ doth his work And hence in Ecclesiasticall Discipline and those scandalls in the Church which are the point in hand punishments in the body or in the purse which can be by the power of the Magistrate have no place Again p. 170. First there be many sins and errors which the Christian Magistrate meddles not with are not matters of his cognizance if you would have recourse unto him Or if the sentence of non-communion be pronounced against a Church because of impenitency in them he hath nothing to do to assist or back it c. According to the tenor of this Doctrine the civill Magistrate hath nothing to do to fortifie or back any sentence determination or decree of the Church Yet again p. 174. of the same Treatise Hath not the wisdome of Christ provided remedies in the Church for all the internall necessities of the Church and constituted it a perfect body within it self Again p. 256. Hee speaketh plainly and speaketh no Parable that the Parliament interposeth no Authority to determine what Government shall be therefore his opinion appeares to be either that the Parliament hath no Authority or at least intends not to make use of it in determining a Government Page 74. of the same Discourse he presents Cameron allowing the Church a power to ordain and appoint Rites c. but with this caution and proviso dum tamen nihil officiant aut sinceritati doctrinae aut libertati conscientiae cui propriè leges praescribit non nisi Deus i. upon condition that they neither prejudice the soundnesse of Doctrine nor the liberty of mens consciences unto which God himselfe alone properly is the Law-giver Page 170. He cites this testimony in the margine out of Zanchy and that with full approbation of the contents of it a Adhaec multa etiam sunt scelera in quae ne Magistratus quidem Christianus animadvertere solet aut tenetur ex legibus suis veluti sunt privatae in imicitiae simultates participatio cūldololatris in aliquo impio cultu dissimulatio verae Religionis denique multi mali mores tum domestici tum publici qui non turbant aut pacem publicam aut honestatem commodum publicum Ecclesia ne ista quidem ferre debet sed corrigere juxta Christi institutum Zanch. de Discip Ecclesiast Moreover there are many evills which the Christian Magistrate is not wont to meddle with by way of punishment nor yet is bound by his Lawes to do it as private quarrells and heart-burnings between man and man partaking with Idolaters in an impious or unlawfull worship dissembling the true Religion and to conclude there are many evill carriages both private and publike which do not trouble or disturb either the publike peace or honesty and the publike profit The Church indeed ought not to suffer these but to reforme them according to Christs institution c. But lastly for this Domestique Author whose judgement and abilities for the cause he undertakes I finde so much magnified he hath a saying pag. 169. of the fore-mentioned Treatise dishonourable indeed in my apprehension to the Civill Magistrate and wherein I can at no hand subscribe unto him The power of the Magistrate saith he by which he punisheth sin doth not subserve to the Kingdome of Christ the Mediator I conceive farre otherwise of this power and that the maine end and most excellent use of it consists in a subserviency to the Kingdome of Christ the Mediator The most noble exercise and imployment of civill power is doubtlesse to provide for the immunitie and peace of the Saints within their jurisdictions to protect them against all injuries and violence of men by Edicts Statutes and Lawes with the due administration and execution of them 1 Tim. 2. 2. to provide that such may lead a quiet and peaceable life in all godlinesse and honestie as the Apostle speaketh that the Gospel may run freely and without interruption and be glorified if God shall vouchsafe to prosper the ministery of it accordingly thoroughout their dominions In a word whatsoever maketh for the benefit safetie and honour of the whole Communitie and Societie of persons fearing God within the limits of their jurisdiction without the pressure or just grievance of others the Civill Magistrate I conceive hath not onely a power but a necessitie by way of dutie lying upon him to interpose for the procuring and establishing of such things Of this nature were all those ingagements Statutes and Decrees of Cyrus Artaxerxes Darius and other heathen Princes and Magistrates for the building of Gods Temple and advancement of his worship which Mr. Prinne insists upon p. 23. but quite besides the point in difference between him and me For these Princes and Magistrates did not by any of their Statutes or Decrees impose any thing upon the people of God in point of worship under mulcts and penalties much lesse did they so impose any thing upon the generalitie of them which was controversiall and matter of conscience between them by means of which imposition the one half of them should have been gratified and the other half ruin'd and oppressed But those Statutes and Decrees equally respected the common and publique good of them all and contained nothing oppressive to the judgements or consciences of any nor any new determination of any thing appertaining to the worship and service of God under mulcts and penalties But concerning the point which is made matter of such high accusation against me besides the judgement of Mr. Edwards so significantly and expresly and that over and over concurring therein there are other Authors of our owne who have every whit in as publique a manner as I held forth the same unto the world and that without the least check or controulement by any that ever I or I think any man else heard of All the chiefe Writers of our age saith Mr. Hayward a Haywarad in his answer to R. Dolman dedicated to King James cap. 9. are now reduced to the former opinion affirming with Arnobius

Innocencies Triumph OR AN ANSVVER TO THE BACK-PART OF A Discourse lately published by William Prynne Esquire intituled A full Reply c. The said Back-part beginning at the foot of pag. 17. with this Superscription Certain briefe Animadversions on Mr. JOHN GOODVVINS Theomachia c. PROV 29. 26. Many seek the Rulers favour but every mans judgement cometh from the Lord. Yee are the salt of the earth if the salt hath lost his savour wherewith shall it be salted It is thenceforth good for nothing but to be cast out and troden under foot by men Matth. 5. 13. Veritati nemo potest praescribere non spacia temporum non patrocinia personarum Tertull. Bene instituti accipere plagam malunt quàm turpitur vitare Cic. Sunt qui volunt verum esse quod credunt sed nolunt credere quod verum est Vngentem pungit By JOHN GOODVVIN Pastor of the Church in Colemanstreet Published by Authoritie LONDON Printed for Henry Overton in Popes-head Alley 1644. A BRIEFE ANSVVER TO CERTAIN BRIEFE OBSERVATIONS Upon my late booke intituled THEOMACHIA By WILLIAM PRINNE Esquire in Justification of some passages in his Independency c. COme now and let us reason together saith the Lord himself to his people Esa 1. 18. If the learned Gentleman the Author of the mentioned Observations would vouchsafe that courtesie to himself and me that we might reason together the points in difference between us without either undue aspersing one the other or wresting the sayings one of another or exasperating those that stand by to behold the encounter against one another he were a man with whom I could willingly live and die yea and could make treasure of the least interest that should be vouchsafed unto me in his acquaintance For my part I trust that thorough his Grace who hath commanded me not to be overcome of evill but to overcome evill with good I shall be able to carry along my Answer without any of those miscarriages but whether my Antagonist hath steer'd the course of this Christian equitie and fairnesse in his Observations the first part of this Answer shall informe In the latter the strength of his reasonings shall have a faire and Christian Triall To begin with that wherewith he ends which yet was the beginning of the whole systeme of this discourse against me for that which is ultimum in executione is still primum in intentione Whereas he incenseth the Parliament against me as one that hath presumptuously undermined the undoubted priviledges thereof by the very roots and with all chargeth me with severall Anti-Parliamentary passages diametrally contrary to my Nationall Vow and Covenant yea and that which is the first-born of all his bitter and bloudy insinuatious against me preacheth this Doctrine to the Parliament that they cannot without highest perjury permit any wilfully thus to violate their Priviledges in the most publique manner I answer 1. That I have no wayes undermined least of all done any such thing presumptuously any undoubted priviledge of Parliament but have from the first to the last with all uprightnesse and singlenesse of heart as in the presence of God with all my might and all my strength by Preaching Writing Conference and otherwise endevoured to assert and vindicate the Authoritie power and priviledges of Parliament to the utmost height I was able by the most diligent and unpartiall contemplation to discerne their elevation If I have not been or yet am not so quick-sighted or so able of discerning to take their true altitude and height as some others I trust this weaknesse and incapacitie in my judgement and understanding may be atoned with a more gentle sacrifice then to be arraigned as a presumptuous underminer of the undoubted priviledges of Parliament or to suffer after the insupportable rate of such a charge If I have denied the least dram or scruple of that Power which is truly Parliamentary and consistent with the word of the great and glorious God of which misdemeanor I am not in the least measure conscions to my self as yet I most seriously and solemnly professe in the presence of this God my conscience bearing me witnesse in the Holy Ghost that I lie not that I did it out of a loving tender and affectionate jealousie over the Parliament lest possibly they might dash their foot against that Stone by which all Rule and all Authoritie and power will one day be broken in pieces So that if either my tongue or pen have in the least miscarried upon that point I may truly say that it was Error amoris not amor erroris which caused that miscarriage I confesse I am in the habituall and standing frame of my heart and spirit tender and jealous over all the world and much more over those who are deare unto me but most of all over those who being deare unto me are likewise more exposed then others unto the tentation and danger of the sin extreamly jealous and tender I say I am over such lest they should touch with any title or claime the most sacred and incommunicable royalties and priviledges of Heaven and so count it no robbery to make themselves equall to God knowing most assuredly that this is a high provocation in the eyes of the most High and if continued in will kindle a fire in the brest of him whose Name is Jealous which will consume and devoure But. 2. positively to determine and judge That I should transgresse the transgression charged upon me presumptuously is little lesse then to claime part and fellowship with God himselfe in the incommunicable property and priviledge of his Omniscience or heart-searching It is to the heighth of the line of the greatest and wisest of men positively to determine and conclude that to be a sin which men of excellent and singular endowments as well of grace and Holiness as of Learning Judgment and Understanding and these not a few have not only demurr'd upon whether it be a sin or no but many of them upon grounds and reasons of very noble and considerable importance determined the case in oppositum concluding the fact in Question to be no sin but to determine and conclude further that hee that hath done such a thing hath not only sinn'd but sinn'd with such or such a frame of heart or upon such and such terms as are secret and discernible only by God as wilfulness and presumption in sinning for the most part are is to magnifie a mans selfe above all that is called man and to set himself down in Gods Throne 3. In case it could be prov'd that I have either said or written any thing derogatory to the undoubted priviledges of Parliament yet that I should do either wilfully or spresumptuously as the tenour of my endictment runs from the fore-named pen is such a charge which men whose ungrounded zeal hath not eaten out the heart of their charity cannot lightly but re-charge with unreasonablenesse and utter unlikelihood of truth and that upon these