Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	ancient_a	time_n	write_v	1,996	5	5.4420	4	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

that Religion is of power sufficient for it self with Tertullian Lactantius Cassiodorus Josephus Bernard and others that Religion must be perswaded not inforced And that is most remarkable in this testimony that the Author therein affirms that this opinion against the inforcing of Religion was both the ancient opinion in the Church of God and is now againe become the generall opinion of the best Writers in our age The same Author in the same Chapter somewhat before the words last cited lays downe these as Maximes or common rules That it is foolish to adde externall stay to that which is sufficient to supsort it self That it is senslesse to attempt that by force which no force is able to effect That that which hath a proper rule must not be directed by any other Bishop Jewel in his Answer to Hardings Confutation pag. 432. hath this saying to him As for our part we were never yet guiltie to one drop of your bloud we seek no aid at fire or sword Let this Text be truly interpreted and it will afford the same doctrine with mine The Divines of the Church of Scotland Discipl lib. 2. p. 89. write thus The Nationall assemblies ought alwayes to be received in their own liberty and have their own place And all men as well Magistrate as inferiours to be subject to the judgement of the same in Ecclesiasticall causes without any reclamation or appellation to any Judge Civill or Ecclesiasticall within the Realme And again p. 71. of the same Book The Magistrate neither ought to preach minister the Sacraments nor execute the censures of the Kirk nor yet prescribe any rule how it should be done but command the Ministers to observe the rule commanded in the Word and punish transgressors by civill means The Magistrate OUGHT to assist maintaine and fortifie the Jurisdiction of the Kirk the Ministers SHOULD assist their Princes The same Divines in another book of theirs called A Dispute against the English Popish Ceremonies obtruded upon the Church of Scotland p. 146. write thus Now therefore wee firmly hold that the Prince may not innovate any Custome or Rite of the Church nor publish any Ecclesiasticall Law without the free assent of the Clergie c. yea further that so far as is possible the consent of the whole Church ought to be had whensoever any change is to be made of some Order or Custome in the Church A few lines after p. 147. they cite this saying with approbation out of Baldus De Cas Consc l. 4. c. 11. Cas 2. They who were Orthodox did ever withstand such a Magistrate as would have by his commandments tied the Church to that which was burthensome to their consciences And yet again in the same page It belongeth to the Synod the Clergie having the chiefe place therein to give direction and advice not to receive and approve the definition of the Prince in things which cocerne the worship of God but it selfe to define and determine what Orders and Customes are fittest to be observed c. Again p. 149. The Prince may command a Synod of the Church to judge of Ecclesiasticall things and actions and to define what Order and Policy is most convenient to be observed in divine worship yet hee may not by himself define and direct such matters nor make any Lawes there anent Again p. 148. having cited much out of Junius concerning the difference between the Civill and Ecclesiasticall Administration in respect of the subject matter of either the close of this long citation they make thus But humane things wee call such duties as touch the life the body goods and good name as they are expounded in the second table of the Decalogue for these are the things in which the whole Civill administration standeth Yet again p. 150. It followeth that Christ hath committed the power of judging defining and making Lawes about those matters viz. which concern the worship of God not to Magistrates but to the Ministers of the Church Again p. 150. Surely if it belong to Princes to define and ordain what Order and Policy should be observed in the Church for the orderly and right managing of the exercises of Gods worship then must Princes take also upon them a great part of that charge of Pastors to watch for the soules of men Learned Mr. Rutherford one of the Commissioners for the Church of Scotland in his late Booke intituled The due Rights of Presbyteries part 2. p. 403. writeth thus The King as King hath not a nomothetick or Legislative power to make Laws in matters Ecclesiastique in a constitute Church nor hath hee a definitive sentence as a Judge Another passage hee hath to the same effect p. 389. yea hee professedly handles and maintaines this conclusion that the ordinary power of the Magistrate is not to make Church-Lawes from page 404. of the second part of that work to page 423. inclusively Master Fox Act. Mon. p. 1338. of the ancient impression records this passage out of a book written as is affirmed by that worthy Martyr Master Tyndall and censured by the Popish Bishops of those times as hereticall The new Testament of Christ will not suffer any Law of compulsion but only of counsell and exhortation And again p. 1337. All things necessary are declared in the new Testament but no man is compelled but according to their own will Calvin Institut Nam cum Ecclesia cogendi non habeat potestatem neque expetere debeat de civili coercitione loquor piorum Regum ac Principum partes sunt legibus edictis judiclis Religioné sustentate l. 4. c. 11. § 16. denies the Church to have any compulsive power in it yea and denies it to be lawfull for the Church to seek for any such power at the hand of the civill Magistrate only affirming that it is the duty of Religious Kings and Princes to support Religion by Lawes Edicts and Judicatories viz. of that kinde and nature of which the Lawes and Statutes of Cyrus Artaxerxes and Darius before mentioned were Beza likewise in his Tractate De Haereticis à magistr puniendis p. 93. hath these words Condendarum enim conscientiae legum potestatem Deus nulli hominum fecit neque ferre potest quenquam hominum animis praeter se unum dominari that is God hath not given power unto any man whatsoever to make Lawes for the consciences of men nor can hee indure that any but himself should beare rule over the mindes of men Jacobus Acontius a man of much piety and worth who fled for his Conscience took Sanctuary at this Kingdome in his book intituled Stratagem ita Sathanae dedicated to Queen Elizabeth reprinted at Oxford 1631. pag. 166. writeth to this effect a Ut verorū Dei servorum saluti consulet●t negavit Christus pii● ac prudentibꝰ magistratibus in vero hareticos animadvertendi potestatem ne eorum exemplo impii atque imprudentes in pios abuterentur Dei servos That be meaning