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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

Christ in the parable of the tares might provide for the safety of the true servants of God denied all power even to pious and prudent Magistrates themselves of punishing Heretiques lest those that are impious and unwise should make an evill use of their example against the good servants of God Againe pag. 164. thus b Dominus profectò definitè declaravit Magistratus non esse idoneos dogmatum Judices interdixítque illis talis jurisdictionis usu omni c. The Lord verily definitively declared that Magistrates are not competent Judges of opinions in matter of Religion but prohibited all such jurisdiction unto them Yet againe the same Author in the same Discourse pag. 165. c Haec quidē judiciorū genera ad Magistratum non pertinent sed ad solum Dei filium qui in novissimo die per Angelos separaturus sit à tritico zizania These kinds of judgements appertaine not to the Magistrate but onely to the Son of God who in the last day will separate the tares from the wheat by his Angels Besides much more to the same purpose Junius Controvers 3. lib. 3. cap. 26. sect 12. hath these words d Cum res aliae sunt consciētiae ad forum coeli ut cū Canonistis loquamur pertinentes aliae sunt humanae atque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad forum soli in rebus sacris divinis ecclesiasticis nunquam judicium Magistratui Civili ac ne Imperatori quidem delatum est legitimè quia res sacrae sunt regni cognitionis alterius Whereas some things are matters of conscience and to speak with the Canonists belong to the judicatory of Heaven others humane and temporall appertaining to an earthly judicatory the judicature of things that are sacred divine and ecclesiastique was never lawfully consign'd or given to the Civill Magistrate no not to the Empèrour himselfe because holy things are of another kingdome and cognizance P. Martyr Loc. Com. Clas 4. loc 4. sect 1. e As he is cited by Apollonius Jus Majestatis circa sacra part 2. p. 261. Hinc Martyr scribit tantùm spiritualibus rerum divinarum judicia deferri oportere affirms that the judicature or judgement of spirituall things ought onely to be granted unto spirituall men Gulielmus Apollonius a learned Minister in Zealand and yet living in his writings intituled Jus Majestatis circa sacra is full of the Doctrine contained in the former testimonies In the former part of the said book he begins his fift Chapter thus a Conscientiae hominum in rebus purè spiritualibus non subjacent Imperio hominum potestate coactivâ armatâ non imperantur res conscientiae quae secundum naturam regni Christi quod voluntarium maximè populum deposcit procurandae sunt The consciences of men in things purely spirituall are not subject to the commands of men matters of conscience are not commanded by a coactive armed power but to be promoted according to the nature of Christs kingdome which mainly requires a willing people And a few lines after adds that b Solo Christo sibi Imperium legislationem in Ecclesiam reservante Christ alone reserves unto himselfe the command and legislative power over his Church Againe pag. 260. c Potestas igitur Magistratus coactiva est invo lūtario etiam imperat juxta Apostolum Rom. 13. Muneris igitur Authoritate judicia Religionis quae suasoria sunt tantum volūtario imperant non administrat quà Princeps Therefore the power of the Magistrate is coactive and commands even him that is unwilling according to the Apostle Rom. 13. Therefore by the Authoritie of his place and as a Prince he doth not interpose or rule in judgements concerning Religion which are suasive and beare rule onely over him that is willing It were easie if necessary out of the writings of men of the most approved judgements and greatest abilities and worth in every kind since the Reformation to make the pile of testimonies for the confirmation of the premises far greater To which also if I intended any large discourse divers Authorities out of the ancient Fathers might be added But I shall conclude with that of Hierome in Esa who expresseth himself thus d Utinamsilios hereticorum omnium qui decepti sunt spiritualibꝰ interficiamꝰ sagittis i. testimoniis Scripturarum I wish we would kill or slay the sons of heretiques and of all those that are deceived with spirituall arrowes I meane texts and testimonies of the Scriptures I shall not for the present make any further breach upon my Readers patience by any further accumulation of Authors or Testimonies I trust it fully appeares by those already presented that I have neither said nor written any thing but what for the substance scope and import of it runs parallel with the judgements and writings of the most orthodox and approved Writers of all ages both ancient and moderne as well domestique as forein In which respect I have a pregnant ground of much confidence that I have not any wayes especially not wilfully not presumptuously violated the least of the many and great undoubted priviledges of Parliament having kept my selfe so close to the so generally received and professed principles of mine owne profession The least glimmering of that light which should discover such an impious and unchristian miscarriage in me as this would be as the shadow of death unto me But besides that grand and bloudy suggestion against me that I should presumptuously and wilfully undermine the undoubted Priviledges of Parliament by the very roots a crime which my soul from the very root abhorreth there are others of like nature though not degree wherewith the Gentleman hath stain'd his paper here and there which will prove dead flies in his own box not in mine Hee chargeth mee p. 21. that in stead of my Parishioners I have gathered an Independent Congregation to my self out of divers Parishes and mine own that I prescribe a Covenant to them before they be admitted members of it that I neglect my Parishioners preaching but seldome unto them though I receive their tithes If these things or almost any one of them be true let Mr. Prynne keep his honour and place at the barre and let me be hoysted but if otherwise contrariorum contraria sint consequentia But let me answer 1. I am and ever have been so far from neglecting my Parishioners in preaching seldome to them that it will be acknowledged I verily believe by some hundreds of them that scarce any Minister in or about the City or throughout the whole kingdome have been more diligent laborious frequent or constant in the work of the Ministery then I have been amongst them from my first coming unto them unto this day For severall yeers together without some speciall hinderance I preached constantly thrice often four times sometimes five or six times in a week unto them And whereas their Covenant and agreement with mee

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