Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	church_n	civil_a	magistrate_n	2,297	5	8.3227	4	true

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

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