out of which the Independent Brethren CONCEIVE AN IMPOSSIBILITY that a spirituall extraction should be made That a man may as well bring a cleane thing out of an uncleane in Iobs expression as make A SPIRITVALL EXTRACTION out of this SECVLAR ROOT who have NO Authority nor power from Christ to nominate or appoint who shall be the men that shall order the affaires of Christs Kingdom or institute the government of his Church That therefore there is AN IMPOSSIBILITY that a legitimate Ecclesiasticall power should according to the minde of Christ or any precept or prefident of Scripture be by them conferred VPON ANY MAN OR THAT THE PERSONS SO ELECTED SHOVLD HAVE A POWER by vertue of such nomination or election TO ENACT LAWES OR STATVTES IN MATTERS OF RELIGION and TO ORDER VNDER MVLCTS PAENATIES HOW MEN SHALL WORSHIP and SERVE GOD c. Are diametrally opposite to the ancient priviledges and undoubted Ecclesiagicall Authority of Parliaments which they pluck up by the very roots and altogether as bad as if not far worse than Bishop Laudes with whom he symbolizeth in this particular which I have elswhere answered fully resuted These Passages of his were first unseasonably vented by him in a Sermon in Colemanstreet 25 February 1643. to what other end unlesse to prepare his Auditors to slight or reject what ever forme of Church-government the Parliament should prescribe or settle I cannot discerne for which with other particulars being questioned before the Committee for plundered Ministers even pending the complaint there he presumed to justifie them againe very unseasonably in the Pulpit on a solemne Fast day and likewise in two printed Books to one wherof he prefixed his name in high affront of that Committee which suspended him and contempt of the Parliaments Authority not to be paralleld in any age by any person for ought I finde Which audaciousnesse of his who pretended so much respect and honour to the Parliament heretofore engaged me according to my Covenant and Protestation to give a publicke answer in print to these scandalous passages in vindication of the Parliaments indubitable Right and Priviledge to intermeddle in and make Lawes for all Church matters as I have manifested by a cloud of witnesses in all ages in the foregoing Section and so farre incensed the Committee against him that they sequestred him from his living in Colemanstreet for the very things I mentioned in my Full Reply c. and ordered the passages in his Sermon and Theomachia to be specially reported to the House with all expedition as an unsufferable affront and presumptnons under mining of their Priviledges which they could neither in honour nor justice connive at without exemplary punishment and censure And yet this Gentleman since this censure hath had the boldnesse in another Pamphlet of his to which hee hath prefixed his name Intituled INNOCENCIES TRIVMPH an unfitting Title for a sequestred Nocent to deny those very matters of fact which he voluntarily confessed in my hearing before the Committee for which he was sequestred and to justifie his forementioned scandalous passages in such a daring way as cannot bee paralleld For first he professeth p. 2. That he hath not denyed the least dram or scruple of that power belike he hath weighed it exactly in the scales which is truly Parliamentary and consistent with the Word of the great and glorious God of which misdemeanour he is not in the least measure conscious to himselfe as yet This manifestes him incorrigible impenitent after censure proclaims him that which this whole Pamphlet vainly endeavours to acquit him from One who hath presumptuously undermined the undoubted Priviledges of Parliaments and here trebles in his former offences Secondly he averreth that what he formerly preached and writ was out of a loving tender affectionate jealousie over the Parliament lest possibly they might dash their foot against that stone by which all Rule all Authority and power will one day be broken in pieces So that if his tongue or pen have in the least miscarried in this point it was Error Amoris not Amor erroris he being extreamly jealous over the Parliament lest they should touch with any Title or claime the most sacred and incommunicable Royalties and privilledges of Heaven and so count it no robbery to make themselves equall to God knowing most assuredly that this is a most high provocation to the eyes of the most High and IF CONTINUED IN will kindle a fire in the breast of him whose name is Iehovah which will consume and devoure c. But good Sir first can any rationall man thinke though you should protest it ten thousand times over that such Anti-Parliamentary passages as yours are should proceed from your love to Parliaments The blindest charity I feare will hardly credit it that a friend to Parliaments should thus successively Preach and Print against their jurisdiction more desperatly than the worst Malignant Royalist Cavalier or the Arch-Prelate himselfe as you have apparently done Secondly If this proceeded from such affectionate jealousie over the Parliament I pray what made you so strangely if not maâ—gnantly jealous over them as to feare and presume they might dash their feet against that stone by which all power shall bee broken in peeces claime the most sacred and incommunicable priviledges and royalties of Heaven to themselves and count it no robbery to make themselves equall with God Did the Parliament ever give you the least colour or occasion of any such uncharitable unchristian that I say not detestable jealousie could you have harder or more jealous thoughts than these of the very Pope or Turke himselfe or of that great Antichrist who exalts himselfe above all that is called God Can such jealousies as these issued from any but a rancorous or disaffected heart against Parliaments or did ever such execrable jealousies as these proceed from the heart tongue much lesse the pen of any Oxford Aulicus or most venemous Malignant to our Parliament Doe their calling of an Assembly of most pious and conscientious Divines of all sorts to reforme our Church and conforme its Government Discipline in all things as neere as possible to the Word of God with all their religious proceedings in this kinde infuse any such jealousie into you If not then for shame retract these your groundlesse fanaticke jealousies of and uncharitable hard thoughts against the Parliament else the world will censure you an Arch-Malignant and the greatest Enemie to our Parliament that ever yet appeared openly in Presse or Pulpit within the lines of Communication if not without them to Thirdly had you had any just cause of such a jealousie yet it had bin your duty to have privately informed your friends in Parliament with it in a brotherly Christian way but to publish these your brain-sick jealousies and suspitions of them behind their backs in open Pulpit and then to the whole world in print of purpose to make your Auditors Readers jealous of
not onely in their Pulpits but likewise in sundry late Pamphlets wherewith they have filled the World That every particular Congregation of visible Saints and Independent Church is under the Government of Christ alone as the ONELY Head King Governour Law-giver of it and subject TO NO OTHER IVRISDICTION then that of Christ his word and Spirit That NO POWER ON EARTH NOR EARTHLY LAW-GIVERS MAY CAN OR OVGHT TO GIVE LAWES FOR THE GOVERNMENT OF THIS REPVBLIKE nor claime nor exercise an Headship or undertake the Government of this Body That neither KINGS NOR PARLIAMENTS NOR SYNODS have any Authority to prescribe Lawes or Rules for the Churches Government to order the affaires of Christs Kingdome or institute the Government of his Churches or to make coactive Lawes in any Ecclesiasticall matters to bind the conscience of any Church or Christian to outward conformity or inflict any mulcts or penalties for contempt or disobedience Christ onely being the Lord of mens consciences which ought to be left at liberty That the Members of the Parliament are chosen but by a secular Root by the Generality and Riffe Raffe of the world Papists Atheists Drunkards Swearers Men voyd of the knowledge feare and grace of Christ And therefore the Independent Brethren conceive as great AN IMPOSSIBILITY that a Legitimate Ecclesiastick Power should according to the mind of Christ bee by them conferred upon any men or that they should have any Power or Authority from Christ to nominate or appoint who shall bee the men by vertue of such nomination or election to enact Lawes and Statutes in matters of Religion and to order under mulcts and penalties how men shall worship and serve God as it is in Jobs expression to bring a cleane thing out of an uncleane That the Parliaments claiming or exercising any such Ecclesiasticall Power or others attributing of it to them is a meanes to awaken the eye of Jealousie upon them and seven times more destructive and under-mining of not onely their Power but Honour Peace nd Safety also than any thing that is found in the Independent Way so ill entreated That it is a claiming of the sacred and incommunicable Royalties of Heaven an accounting it no Robbery to make themselves equall with God and such an high provocation in the eyes of the Most High as IF CONTINVED IN by the Parliament will kindle a fire in the brest of him whose name is Jealous which will consume and devoure Yea one of them puts this Question If the whole Kingdome may deny obedience unto Popish Acts and Canons or upon any other like just occasion and they themselves bee Judges whether the occasion bee just or no Whether MAY NOT INDEPENDENTS a part of the Kingdome onely doe the like in all respects Or Whether ought they because a Lesser part of the Kingdome yeeld obedience to Popish Acts and Canons because a Major part approve of and agree with a Parliament and Synod in approving them What if they should be for Popery again Judaisme or Turcisme t is no offence to make a Quere nor impossible to come to passe the greatest part of those that chose our Parliament men being thought to be Popishly or Malignantly affected c. Putting divers such like Queries destructive to the very fundamentall Power and Being of Parliaments and as bad or worse than the Popish Gun-powder Plot to blow up the Soveraign Ecclesiastick and Civill Authority of this High Court in all succeeding Ages These with infinite other Anti-Parliamentall Anti-Synodicall and Anti-Monarchicall Paradoxes at which I professe I stand amazed have not onely dropped from the Lips but Pens of sundry Independents who have avowed them publikely in Print with their Names affixed to their Bookes even before the face of Your Right Honourable Parliamentary Assembly and Supreme Tribunall in such open affront and high contempt of Your undoubted Rights Power Priviledges which Your Honours and wee all are obliged by Late Solemne Oathes Covenants Protestations to defend maintaine with our very Lives and Estates and to discover oppose all others who shall invade them to our uttermost power as I am confident no Age nor History can ever parallel in the least measure the very Malignant Prelates and Anti-Parliamentary Cavaliers having not proceeded in this kind so farre as they which I speake with deepest griefe of heart and spirit out of Conscience of that common Vow and Covenant which bindes mee to discover oppugne reveale abhorre it and detestation of their most pernicious Assertions not out of the least malice or hatred to any of their Persons What the Independents end of publishing these desperate Anti-Parliamentary Paradoxes should be unlesse to prepare their party and all others as much as in them lies utterly to reject whatever publike forme of Church-Government Discipline Reformation and Directory of Worship Your Honours by the advice of the Reverend Assembly shall establish in our Church for the future after all your serious consultations debates paines Prayers and Fastings about it and to set up their owne Anomolous Platforme which they averre is Christs Kingdome and Government and which may upon probable and higher grounds than of reason bee thought in time to overthrow and put downe all other Governments whatsoever and to stand up alone in their stead since Christs Kingdome shall stand up when all opposite earthly Kingdomes like earthen vessells shall with an Iron Rod bee dashed in peeces Which they close up with a Faxit Deus festinet in despight of Your Authority and all humane Power whatsoever I cannot conjecture And their owne late printed Passages with Mr. Iohn Goodwins Sermon that it would be more easie for him and hee should rather yeeld to bee torne in pieces by wild horses than submit to such a Government which proceeded from a Parliament chosen by the Riffe-raffe of the world c. intimate and expresse as much Which what an high contempt it is against Your undoubted Power and pious Ecclesiasticall proceedings in Reforming setling the Doctrine Discipline and Government of our Church the grand desire and prayer of all wel-affected spirits I most humbly submit to Your saddest thoughts and deepest wisedomes who have both Power and Authority in Your hands to suppresse incomparable Prudence and Providence to prevent these growing dangerous Insolencies before they become Masterlesse or Epidemicall past Your cure Farre be it from my thoughts to exasperate Your Power or Iustice against any Delinquents of this kind some whereof are so neare and deare unto mee that it is my heaviest affliction to mention their extravagancies in this kind of which I trust they and all their followers will be now ashamed and a Brotherly Admonition to their Persons though their Writings undergoe the sharper Censure will I hope induce them upon second thoughts both to discerne lament recant their fore-mentioned Paradoxes and abhorre themselves for them even in dust and ashes as one of them professeth hee will doe in case hee be convinced And
then if they will not bee reclaimed Fiat Iustitia better some should suffer than all perish My onely desire is that Your Honours would have a speciall jealous care of preserving your owne undoubted Parliamentary Rights and Priviledges against these unparalleld publike Violations Impeachments of them and of the tranquility safety of our Church and State endangered by them Toward the just defence whereof I have with as much expedition as my many other distracting publike and private Imployments would permit contributed these my indigested Nocturnall Lucubrations borrowed from the houres allotted to my necessary naturall rest in Vindication of the ancient and undoubted Ecclesiasticall Power and Iurisdiction of Parliaments Christian Princes and Magistrates which I have made good by sundry Divine Historicall Presidents and Authorities in all Ages and answered all the chiefe Pretences Objections of Papists Prelates Independents Anabaptists Separatists and all others who oppugne them in such a manner as I hope will silence them for the present and reforme them for the future It was my primitive intention and desire to have published this Treatise complete at first but it swelling to a greater bulk than I expected and my engagements in other publike services for the Common-weale retarding my speedy progresse herein I have thereupon divided it into two Parts the First whereof I here humbly tender to your Honourable Patronage till God and oportunity enable mee to complete the Second of which there is lesse Necessity since learned Mr. Samuel Rutherford in his Due right of Presbyteries and Mr. Thomas Edwards in his Anti-Apologia neither of them hitherto Answered by the Independents and in truth unanswerable with Gulielmus Apollonius and the Wallacrian Ministers Consideratio Quarundam Controversiarum c. quae in Angliae Regno hodie agitantur newly published will supply the present defect thereof and this First Part supply some particulars concerning the Ecclesiasticall Power of Parliaments Christian Princes Magistrates Councells which are wanting in them and in laborious Sir Edward Cookes Fourth Institutes who hath recorded little or nothing concerning the Jurisdiction or Power of Parliaments in Ecclesiasticall affaires and matters of Religion Thus humbly submitting these my distracted subitane Collections and Lucubrations to Your Honourable favourable Acceptation and imploring the God of Verity of Unity speedily to dissipate all our Errors and comprimise all our unhappy Divisions which threaten ruine to us if continued by Your most Religious Care Wisedome and indefatigable Endeavours that so wee may bee all like minded one towards another and may with ONE MIND and ONE MOVTH in one Way one Congregation glorifie God even the Father of our Lord Jesus Christ I shall with my ferventest Orisons daily recommend Your Honourable Assembly with all Your pious Endeavours for the Reforming Setling of our Church State to his Divine Benediction and ever rest Your Honours most humble devoted Servant William Prynne To the Reader CHristian Reader I here present thee with Truth Triumphing over Falshood Antiquity over Novelty to settle both thy Judgement and Practice in these unsetled times wherein the very Foundations of Parliaments States Churches Government are shaken and subverted by some of our owne dear Friends from whom wee least expected it For my part I take no pleasure in detecting my Brethrens nakednesse Errors Over-sights nor in disparaging their Worth or Writings yet I must needs acquaint thee for thine owne good to preserve thee from seducement with some materiall Observations touching their Independent Treatises for which thou maist chance to give me thanks First That they all generally take that for granted which they should prove and demonstrate to us viz. That there is an exact and most absolute forme of Church-Government prescribed to all Churches in the Scripture from which no man must vary in the least title And that the Independent Way it is and no other But when wee demand of them how they prove it or what that Way Government and Discipline is they contend for or in what plaine Scripture Texts they find it instituted and universally prescribed to all Nations Churches or how they make good all their transcendent Encomiums of their New Way wee find them altogether silent or unsatisfactory telling us onely a large story of the Patterne of the Tabernacle shewed to Moses in the Mount of the exact forme of the Temple shewed to David by the Spirit and of Ezekiels vision and his and the Angels measuring of the Temple Which are nothing to the point and meere impertinencies fit to delude the ignorant injudicious vulgar who take their weake inferences thence for divine Oracles Secondly That they are extraordinary bold confident peremptory copious in their affirmations and positions concerning their Way but very poore lame impotent deficient in their proofes thereof You must take their bare Assertions for undeniable Arguments Proofes Thirdly That their whole Independent Fabricke is built either upon false Principles As that every Church is a complete absolute independent body of it selfe subject onely unto Christ That no humane Power upon earth hath any Right or Authority to prescribe any Rules or Orders to any particular Congregation That just humane Lawes binde not the Conscience in point of obedience and the like Or else upon false or absurd Inferences from true Principles As that Christ is the King Lord Head and Law-giver of his Church Ergo No man or humane Power may make Lawes or Canons to regulate and order it or any thing in it but Christ alone Fourthly That to maintaine their New Way of Government they are enforced to deny the undoubted Power and Jurisdiction of Parliaments Councells Synods Kings and Civill Magistrates in Ecclesiasticall affaires and to maintaine such Paradoxes Passages against their lawfull Authority as if duly pondered may justly induce all Wel-affected persons to mistrust and abhorre their Way as Anarchicall and destructive to all Christian and humane Society Fifthly That they are constrained publikely to deny that there is any Nationall Church under the New Testament though they acknowledge one in the Old Upon which ground they must of necessity likewise deny one Article of the Creed That there is a Catholike Church and themselves members of it or of the Nationall Church of England They pluck up the bounds and orderly distribution of all Parish Churches absolutely necessary to avoyd confusion to provide competent maintenance for Ministers to bring all to frequent the publike Ordinances Warranted by Scripture wherein wee read not onely of distinct Synagogues and Tribes under the Law but Churches under the Gospel Approved by the practice of all Christian Churches ever since there were Christian Emperors Princes and as necessary as distinct Families Villages Cities Societies of men in civill respects yea observed in New-England it selfe though now disliked in Old and thereby bring in meere Ataxy and Confusion among us Sixthly They are constrained to wrest Scriptures against their meaning to invent many strange Apocryphall new shifts Interpretations Distinctions to evade
second at Rheemes the third at Towers the fourth at Cavailon the fift at Arelat The third Councell at Aquesgran was summoned providentissimo et jussu salutifero of King Pipin as were the two former by the wholsom command and most provident direction of his Father Lewis The Councels of Meaux and Medardum by the consent and command of Charles the son of Lewis The Councell of Valentia by the Emperor Lotharius his command ex jussione praefati Principis reverendissimi trium provinciarum Episcopi in unum collecti residissent The Synod of Ticinum and the Councell of Wormes An. 868. were congregated by the Emperor Lewis the second The Synod of Colen Anno 887. by Charles the third his consent The Councell of Ments Anno 888. and of Triburby Arnulphus the Emperor The Councel of Ferrara by John Paleologus The Provinciall Synod of Augusta Anno 1548. by the Emperor Charles the fift Cui hanc Synodorum congregandarum facultatem veluti olim Constantino Imperatori totius â—â—re orbis acceptam ferunt saith Otho the Popes own Legate To these I might accumulate the Synod at Tholetum Anno 525. congregated by the command of Richard King of the Wisi-Gothes The Synod at Rome Anno 773. cited thither by Charles the great to whom Pope Adrian and that whole Synod consisting of 154. religious Bishops and Abbots gave the right of chusing the Pope and ordaining the Apostolicall See with sundry others yea most of the Councels that I have met with in Surius Binius Crab Merlin Photius Carranza Syrmond Bochellus Spelman Cresconius Fulgentius Ferrandus and other collectors of Councels and Synods have bin alwaies usually called by Emperors and Christian Princes That being most true which the Code of the Liberties of the French Church affirmes That most christian Kings in allages have been accustomed according to the state of things hapning in their Realmes to call Synods and provinciall or Nationall Councels for the ordering of Ecclesiasticall affaires as the forecited presidents with infinite other testifie the forequoted Councels Fathers Popes Historians together with St. Hierom and Pope Gregory the great resolve Most false impudently arrogant then are the assertions of Pope Marcellus Iulius Pelagius Gregory and Symmacus if Gratian misreports not their positions as likewise of Gratian the Canonists Iesuits and Popish Parasites who all sticke not to publish without shame or feare That the power of calling generall nationall and provinciall Councels belongs properly to the Apostolicall See of Rome That regularly no Synod ought to be called without the Popes authority That it is no Councell but a Conventicle which is summoned without his authority And that all Councels without his authority presence in person or by his Legates and ratification are meerly voyd and invalid Parodoxes which all the premises and the constant practise of all ages places sufficiently confute yea and some learned Papists to Nicolaus Cufanus determines the quite contrary in these very termes The authority of a Councell doth not so depend of him by whom it was summoned that unles it be summoned by the Pope it can be no Councell for so we should avoyd all the first eight generall Councels For wee read they were summoned by Emperors not by Popes And the Pope of Rome like other Patriarcks received the Emperors Majesties sacred commandements to come or send to Councels If the Pope be negligent or if hee say nay the Emperour may by his own authority summon Councels by way of command to stay the wavering State of the Church Hence we have one conclusion that in generall Councels and making Lawes the Bishop of Rome hath no such power as certain flatterers give him Thus this learned Cardinall Aeneas Sylvius afterwards Pope Pius the second is as point-blanck as he From these authorities writes he they thinke themselves wonderfully armed who deny that Councels can be kept without the Popes consent whose judgement if it should stand as they woul have it would draw the ruine of the Church with it For what remedy shall there be if a criminous Pope should disturbe the Church if he should destroy soules if he should pervert the people with his ill example if finally he should teach things contrary to faith and should fill his subjects with haereticall Doctrines Should we suffer all things to go to ruine with him But I whiles I read over ancient Histories while I consider the Acts of the Apostles do not verily finde this custome that Popes onely should call Councels Neither afterwards in the time of Constantine the great and of other Emperors when Councels should be called there was no great account made of the Popes consent Durandus De Concilio celebrando Parisiis 1545. Tit. 1 2. Franciscus Zabarella Cardinall of Florence de Schismate Concilio p. 542 543 544 Theodoricus a Niem de Schismate c. 3. 5. 7. p. 154. confesse and teach that it belongs to the Emperors to call Councels The Code of the Liberties of the French Church saith directly Although generall Councels ought not to be called or kept without the Pope nor any thing to be decreed and concluded in them but by his authority by the Ecclesiastical rule made by Popes themselves yet notwithstanding in the French Church it hath been ever resolved that the Pope is not thought to bee above a generall Councell but is bound to keep its Decrees Statutes Precepts no lesse than the people of the Church which is the Spouse of our Lord Iesus Christ and which is especially presented by the Councel Yea William Ranchin a famous French Lawyer though a Papist in his Review of the Councell of Trent l. 1. c. 8. l. 3. c. 1. to 14. and l. 4. c. 1 2 c. not only avers but copiously and irrefragably manifests by pregnant evidences that Generall Nationall Provinciall Councels Synods in all Christian Nations Kingdoms Republikes have alwayes been constantly summoned by Emperors Kings and christian Princes and that neither the Pope nor any Prelates or Ecclesiasticall persons whatsoever have any lawfull power or authority to call them unlesse it be by the speciall licence and authority of Kings and Emperours first obtained The like is maintained and proved at large by Marsilius patavinus Defensoris Pacis pars 2. c. 21. to 27. Rabanus Maurus de Universo l 5. c. 7. Ioannis Marius de Schismate et Conciliis pars 2. c. 1. to 19. p. 507 508. by Carolus Molinaeus in his learned praeface to his Commentary on the Edict of King Henry the second of France Contra parvas Datas et Abusus Curiae Romanae p. 14. to 27. by the resolutions of divers French Councels Synods and Edicts of Parliament cited by Laurentius Bochellus Decreta Eccles Gal. l. 5. Tit. 20. cap. 17. 19 20 21. 29. 33 34 35. 38 39. 41. 43 44 45 46. by the Code of the Liberty of the French Church
to abate this windy tumour consider with themselves that all their greatnesses piled together in a generall or Nationall Synod though steepled with the Popes owne Chaire and three-forked Miter cannot so much as treat of debate dispute determine any Church-affaires much lesse constitute or promulge any new Ecclesiasticall Lawes Canons Articles Ceremonies Rites c. without the previous licence and permission of those temporall Princes and Powers that summon them nor yet exercise any manner of Ecclesiasticall jurisdiction whatsoever more then the poorest Vicar and Curate breathing that is a Minister lawfully ordained without the Kings Letters Patents or Commission authorizing them which erected their Bishopricks Diocesse and Episcopall jurisdiction at the first and must still support them else they will fall to utter ruine and then all their pretended claimes and crackt title of jus divinum with all Independents Anabaptists Brownists Anti-monarchicall Anti-parliamentall fancies concerning the jurisdiction and authority of their Independent Congregations opposite to the premises will vanish into ayre If any deeme the premised power of Christian Princes and Civill Magistrates in limiting Synods and Councels thus to be derogatorie to the lawfull authority of Bishops Ministers Synods or Independent Churches Ianswer that it is not so forthese ensuing reasons First because the chiefe care of preserving the purity of Gods Worship Ordinances Religion the Churches peace prosperity and of suppressing all heresies errours schismes corruptions superstitions contrary thereunto is committed to Christian Princes and supreme temporall Magistrates both by the Lawes of God the constant acknowledgment use practice constitutions lawes canons of all Christian Empires Kingdomes Councels Synods in all ages and the Coronation-Oaths of all Emperours Kings Princes in the Christian World which oblige them to discharge this trust as the subsequent Sections will abundantly manifest Therefore the power of directing Synods Councels in debating matters of controversie making Lawes Canons c. concerning all or any of the premises and the confirming of them ought principally to belong to them Secondly because Christian Emperours Kings Princes are the supreme heads and Governours under Christ in and over all Ecclesiasticall persons Assemblies Synods Councels Churches within their owne Dominions as well as temporall and our Kings of England are declared to be such by severall Acts of Parliament by the Oaths of supremacy and Allegeance which all ought to take within their respective Dominions Therefore they ought of right to direct and order all manner of proceedings in such Ecclesiasticall Assemblies Synods it being the duty and just right of every Naturall and Politicke head to direct the members as of the head of the family to regulate and direct the family wife c. by way of authority or jurisdiction not they the head Thirdly because the Bishops and Clergy of our owne and other Realmes have no Legislative power or other Ecclesiasticall authority vested in them by the Word of God but onely to preach the Word administer the Sacraments and to binde or loose mens sinnes declaratively by preaching or applying the Gospel to them according as they finde them penitent or obstinate in their sinfull courses and no more of other Ecclesiasticall jurisdiction then what is derived to them by our Kings and the Lawes of this our Realme as is resolved in these expresse termes by the Statute of 37. H. 8. c. 17. The Arch-bishops Bishops Arch-deacons and other Ecclesiasticall persons of this Realme have no manner of Iurisdiction Ecclesiasticall but by under and from the Kings royall Majestie the onely and undoubtea supreme head of the Church of England and Ireland to whom by holy Scripture all authority and power is wholly given to heare and determine all manner of causes Ecclesiasticall and to correct all vice and sinne whatsoever and to such persons as his Majestie shall appoint thereunto And by the Statute of 1. Ed. 6. c. 2. in these words That all jurisdiction spirituall is derived and deducted from the Kings Majestie to all Bishops and Ecclesiasticall persons within England and Ireland as supreme head of these Churches and Realmes of England and Ireland and so instly acknowledged by the Clergie of the said Realmes and that all Courts Ecclesiasticall within the said two Realmes be kept by no other power or authority either forraigne or within the Realme but by the authority of his most Excellent Majesty whereupon it enacts That all their Processe shall issue out under the Kings Seale and in his Name and Stile as in Writs originall and judiciall at the common Law with which sundry other Acts of Parliament concurre Now the Kings and Lawes of this our Realme have given the Clergie assembled in Councels Synods and Convocations no other but such a limited power and authority as is expressed in the fore-cited Statutes of 25. H. 3. c. 19. 27. H. 8. c. 15. and mentioned in the premises Therefore they neither can challenge nor pretend to claime any other but such a limited and confined authority the rather because they are assembled to such meetings as our Assembly is now onely as advisers and assistants not as Judges or Law-givers Therefore the keeping of them to the fore-mentioned limits can neither be an infringement or eclipsing of their just priviledges or Christian liberty Fourthly because every particular Christian is to try the spirits doctrines and determinations of Ministers by the Scriptures whether they are of God or not and to beware yea judge of false Teachers doctrines and no wayes to receive them as the Marginall Texts abundantly evidence and all Orthodox Divines assert Much more then are Christian Princes the chief Defenders of the Christian faith to judge and determine of them therefore to give particular directions to and in all Synods Councels how to proceed and what to treat of for suppressing false Teachers Heresies Schisms Errours advancing Religion Truth unity and sincerity of Gods Worship within their territories and Churches Fifthly because every soule as well Bishops Ministers and all other Ecclesiasticall persons as temporall subjects is and ought to be subject to Christian Princes and the highest temporall powers who are to provide for their spirituall as well as their temporall welfare Therefore they ought to be regulated and directed by them when assembled by their Writs in Councels or Synods for their spirituall good SECT 3. Of Confirming Ratifying the Canons Decrees and Resolutions of Councells Synods by Christian Princes Peers Parliaments before they become valid or obligatory Of the Presence and Power of Christian Princes Nobles and other Lay-men in Councells That many or most Councells Synods in ancient and latter times especially in England were in truth meere Parliaments wherein Christian Princes Nobles Senators and Lay-men met and voted as well as Bishops and other Ecclesiasticall persons And that no Canons Lawes Articles concerning Gods Worship Religion Church-Government Ceremonies were ever lawfully prescribed or imposed on any Subjects of our Realme but
HERETIQVES limiting the maner of proceeding against them defining what shal be heresie how it shall be punished and abridging the Authority of the Bishops and Canon Law ch 16. concernes Pluralities ch 19. containes the submission of the Clergy Convocation to the King declares the Kings supremacy in causes Ecclesiasticall the impotency of the Clergy or Convocation to make or promulge any Canons or Ecclesiasticall constitutiâ—ns or to debate any thing in Convocation without his Royall Lycence and approbation The Nullity and invalidity of the Canon Law abolisheth all appeales to Rome and Authorizeth 32. persons whereof halfe to be of the Clergy the other halfe of THE LAITY to survay the Canon Law and to compile a body of the Canon Law to be authorized by the King under his Great Seale by vertue of this Act for to be the only Canon Law to be used within this Realme Chap. 20. takes away the payment of any Annates oâ— first fruits to the Bishop of Rome nullifies his usurped power and Buls settles the forme of electing and consecrating Archbishops and Bishops within this Realme and plentifully manifests the Kings and Parliaments Jurisdictions in Ecclesiasticall affaires chap. 21. doth the like exonerating the Kings Subjects from all exactions and Impositions heretofore payed to the Sea of Rome and enabling the Archbishop of Canterbury and his Officers to grant all Licences and dispensations within the Realme which were formerly granted at Rome only The Statute is worthy perusall consideration fully demonstrating the power of the Parliament in Church affaires 26. H. 8. c. 1. declares the Kings Highnesse to be supreme head of the Church of England under Christ making it a part of his Royall Title and to have Ecclesiasticall authority to redresse and reforme all Errors Heresies and abuses in the Church punishable by any spirituall or ecclesiasticall Law Chap. 3. enacts The payment of the first fruits of all Dignities Benefices promotions spirituall and tenthes to the King and his Heires abolishing the Popes usurpations and authority herein ch 13. abolisheth sanctuarie in cases of High Treason ch 14. Authorizeth the nomination and consecration of suffragan Bishops in sundry places of this Realme and both creates and limits their authority chap. 15. takes away some exactions of spirituall men within the Archdeaconry of Richmond 27. H. 8. c. 8. limits that the Kings spirituall Subjects shall pay no Tithes whiles they are in their first fruits ch 15. authorizeth the King to nominate 32. persons halfe of the Clergy the other of the Laity for the perusall and making of Ecclesiasticall Lawes and manifests the Convocations invalidity to make such lawes or Canons ch 19. Limiteth and abolisheth Sanctuaries and sanctuary persons ch 20. containes an Order touching the paying of Tithes throughout the Realme ch 21. Limits the maner of payment of Tythes within the City of London ch 27. suppresseth divers Monasteries Priories and Religious Houses vesteth their revenues in the King and erects the Court of Augmentations 28. H. 8. ch 10. extinguisheth thes authority of the Bishop of Rome prescribes an Oath of abjuration of it and Popery together with the Popes usurpations and excellently sets forth the Kings supreamacy the Parliaments authority in matters ecclesiasticall as you may read in the Act worthy perusall ch 11. enacts Restitution of the first fruits in time of vacation to the next incumbent ch 13. compells spirituall persons to residence upon their livings ch 16. Releaseth such as have obtained pretended Licences and dispensations from the Sea of Rome 31. H 8. c. 6. enables such as were Religious persons to purchase lands to sue and be sued in al maner of Actions which they were disabled formerly to do by the Common Canon Law ch 9. Enables the King to make Bishops by his Letters Patents only and to erect new Bishopricks which he did ch 13. disolves all Monasteries and religious Houses and vests them in the King wherein you may behold much of the Kings and Parliaments power in Church businesses ch 14. For abolishing of diversity of opinions in matters of Religion most fully and exactly demonstrates the Kings and Parliaments jurisdictions in matters of Religion as the whole Act sufficiently manifests though the Articles therein defined were erronious and the Act too cruell and bloudy 32. H. 8. cap. 8. provides for the true payment of Tythes and offerings chap. 10. containes the punishment of incontinent Priests and of women offending with them ch 12. concernes Sanctuaries and the priviledges of Churches and Church-Yards ch 15. prescribes the manner of proceeding against Heretickes and impugners of the Act for abolishing of enormious opinions in Christian Religion chap. 23 24. concernes Accounts of Bishops and subsidies granted by the Clergie chap. 25. Dispences the Kings marriage with the Lady Iane chap. 24. Dissolves the Hospitalls of Saint Johns of Ierusalem in England and Ireland for supporting and maintaining the supremacy and jurisdiction of the Bishop of Rome contrary to their duty and Allegiance chap. 26. Intitled An act concerning true opinions and Declaration of Christs Religion is most pregnant to our present purpose which you may peruse chap. 38. Concerning precontracts of marriages and degrees of consanguinity is likewise a most punctuall Act for the Kings and Parliaments Ecclesiasticall power and chap 44. 45 47. good evidences of it 33. H. 8. chap. 15. 27 28 29 30 31 32. Enabling Religious persons to sue and bee sued severing the Bishopricks of CHESTER and Isle of MAN from the jurisdiction of CANTERBURY to the See of Yorke making the Church of Whitgate a Popish Church by it selfe and severing it from the Parish of Over which I wish our Independents to observe and to learne from this and other Acts that no new Churches or Parishes can be erected legally but by act of Parliament which none of their Churches are 34. and 35. H. 8. c. 1. intituled An act for The advancement of true Religion and For the abolishing of the contrary is most pertinent to our purpose and c. 15. 17 19 35. H. 8. c. 9. for ratification of the Kings stile and Title of Defender of the Faith and supreame head of the Church of England and Ireland ch 6. Concerning the qualification of the Statute of the 6. Articles c. 16. concerning the examination of the Canon Lawes by 32. persons halfe of the Clergie and halfe of the temporalty to be named by the Kings Majesty during his life to compile a body of the Canon Law to bee used in the Realme 37. H. 8. c. 4. 12. but especially ch 17. That Doctors of civill Law may execute Ecclesiasticall jurisdiction though Laymen and married a Law worthy reading and chap. 21. For the union of Churches not exceeding the value of 5l which could not be done but by Act of Parliament are all most pregnant evidences of the Kings and Parliaments indubitable Ecclesiasticall jurisdictions in matters of Discipline Religion Church-government and all Church affaires whatsoever The Statutes made in King
That every particular Church now consisting of visible Saints is under Christ as the SOLE Head King Governour Law-giver of it and so is subject to no other jurisdiction then that of Christ his Spirit his Word We hold that every particular Church is under Christs Government as the SOLE Head King Lord Governour thereof That it is a spirituall House whose only builder and Governour is Christ and not man A spirituall Kingdome whose only King is Christ and not man A spirituall Republique whose only Law-giver is Christ and not man A spirituall Corporation whose only head is Christ and not man That no man nor power on earth hath a Kingly power over this Kingdome That no earthly Law-givers may give Lawes to this Kingdome or Republique That no man may claime or exercise a head-ship over this body That no man can or ought to take the Government of this Communion of Saints That men may not appoint limit constitute what Congregations of all sorts they please to be Churches of Christ as Nations and Parishes That Christ is King over every mans conscience so that no power on earth may sit with him in this his Thror c. yea so as no human power not Law may intermeddle to prescribe rules for the Government or formes of this Church of Christ That the Children of those Parents who will not thus acknowledge Christ to be their only King and Law-giver and are ashamed or afraid to be thus in Covenant with Christ in the Independents way as their King are not to be baptized such Parents not being within the Covenant A very hard and uncharitable censure of all Churches Persons who are not Independent That Christ is the ONLY Potentate Law-giver Lord King Governour over Churches and not men Not Councells or Senates That this is Christs Royall Prerogative which is incommunicable to ANY or All the powers on earth That Christ hath not delegated his Kingly Office to any Princes Magistrates PARLIAMENTS to set up any forme of Worship of Church-Government who have no authority to make Lawes to rule or binde any particular Churches and if they make any such they shall be apt to transgresse them but yet men must take heed how they punish them for that transgression with any enseresciderdum or Club-law This is the summe and oft repeted Argument of my deare Brothers Booke To give a satisfactory Answer to this Objection I shall first demand of my dear Brother what he meanes by this frequently incultated assertion That every particular Church is under Christ as the only Head King Lawgiver Lord and Governour thereof c. and that none ought to have any power rule or Jurisdiction in the Church but Christ alone If he intends that he is the only immediate HEAD KING Law-giver and Governour as he clearely doth I desire some solid scripture proofes for it since he produceth none to evince it the rather because it is quite contrary to sundry expres Texts which stile Kings Majestrates Ministers Heigher powers Rulers Overseers Fathers Nursing Fathers Pastors of over their Churches people flocks who are ever enjoyned to obey submit unto them yea Rulers of the Templ Congregation Church Rulers Chife Rulers of the Synagogu â—ay sometimes Gods sitting upon Gods throne to whom men must yeeld obedience for the Lords sake as to Gods Christs Vicegerents and Embassadours Yea Brother your selfe informe us out of Scripture pag. 51. That the members of Christs body are Superiour and inferiour as Pastors Teachers Teaching and RVLING Elders Helps GOVERNMENTS Bishops or OVERSEERS c. If Christ then be the onely Head King Ruler Shephard Governour of his Church and none else in that sense you object what will become of these Pastors Ruling-Elders Governours Overseers which you averre Christ hath fixed in his Churches What will become of those Independent Ministers who take upon them like absolute kings Popes Lawgivers to erect gather new Chruches of their own forming and prescribe both Lawes Rules Covenants to them which Christ never made Brother you must expunge the 1 Tim. 5. 17 Let the Elders that RULE well be counted worthy of double honour Rom. 13. 1. Let every soule BEE SVBIECT to the HIGHER POWERS c. even for CONSCIENCE SAKE Tit. 3. 1. Put them in minde to be subject to Principalities and Powers to obey Magistrates c. Heb. 12. 17. Obey them that have THE RULE OVER YOU and SVBMIT your selves for they watch for your soules as they that must give an account c. Remember Salute all them that have the RVLE OVER YOV Acts 20. 28. Take heed to the floke over which the Holy Ghost hath made you OVERSEERS or Bishops to feed the Church of God which he hath purchased with his bloud Rom. 12. 8. HE that RVLETH let him do it with diligence 2 Chron. 9. 8. Blessed be the Lord thy God who delighted in thee to set thee VPON HIS THRONE to BE KING FOR THE LORD THY GOD c. with infinite other Texts yea the very names of Kings Princes Governours Elders Rulers Magistrates Overseers Bishops Teachers Fathers Pastors Masters c. out of the Bible and all Christian States Churches if you will make Christ alone the only immediate King Ruler Governour Lawgiver of his Church in the sence you here object it and that no person nor humane power whatsoever hath or ought to have any rule power or jurisdiction in or over the Churches people of God But if you meane no more but that Christ is the onely supreame Head King Lord Governour Lawgiver Pastor and Ruler of his Church and that all other Kings Princes Magistrates Rulers Pastors Ministers Governours are subordinate unto him as to the King of Kings Lord of Lords and chiefe Shepheard of his flockâ— your proposition is true but your conclusion miserably false that therfore there are no subordinate Kings Magistrates Rulers Pastors Governours Lawgivers under him to rule governe order instruct direct his Churches and people which the forequoted Texts your owne experience reason and the whole world will contradict Secondly I shall demand of my Brother how he proves all his forementioned Paradoxes concerning Christ and the Church in the sense he propounds them Or that his own or other Independent Churches lately gathered erected by no other but by men and consederated by a new Covenant framed by men not Christ to be built governed ordered onely by Christ and not men to be the spirituall Kingdome of Christ c. whole onely King Governour Head is Christ and not man Or in what Text he can shew me any particular Independent Church stiled Christs spirituall Kingdom and Republike I find it prophesied Revl 11. 15. That when the seventh Angel foundeth The KINGDOMES of this World which must be meant of Nationall Churches which you deny not of Particular Congregations which are no such Kingdoms shall become the Kingdomes of the Lord and of his Christ That all the
eclesiasticall over us or passe any censures upon us but only Christ himselfe Brother if such Antimonarchicall Antiparliamentall and Anarchicall Logicke and Divinity be ever taught and beleeved in the world which cutts asunder the nerues and dissolves the very foundation of all Governments and Relations whatsoever whether naturall civill or Ecclesiasticall what an horrible confusion will be immediatly produced to the utter distruction of all Kingdomes Republiques Churches Families Societies Corporations in the World let all prudent men Judge Yet this is the dangerous Logicke this the Foundation stone whereon your whole Independent fabrick is built the absurdities and ill consequences whereof I trust all will now at last discerne Secondly I answer That though Christ be the only King and supream Law-giver of his Church yet it followes not thence that therfore no Parliament or humane power may or can make Lawes to order or governe the Churches and people of God by but onely Christ For Brother your selfe will grant 1. That Parliaments Kings and Synods may and ought to make Lawes to supposse and punish all manner of Idolatry superstition Impietie prophanenesses corruptions Heresies Doctrines Opinions and exorbitances whatsoever in their Churches Ministers people that are contrary to the Word of God the Lawes Doctrine Government of Christ or tending to the depravation disturbance or prejudice of the Church and Gospell Secondly they may publish Lawes and Canons to settle and establish the true Confession of the Christian saith the sincere Ordinances of God and such a true worship Church-Government and Discipline which is most consonant to his Word throughout all Churches in their respective jurisdictions yea compell Ministers to doe their duties and people diligently to repaire to all the Ordinances of God to sanctifie the Lords day and to observe extraordinary dayes of humiliation and thanksgiving upon extraordinary occasions Thirdly They may enact Lawes and Ordinances to settle the places and times of publike Worship and all necessary circumstances w ch concern the same not peremptorily determined in the Scriptures concerning Church assemblies Fourthly They may enact Laws for the maintenance of Ministers of all necessary Church Officers and for prayer preaching reading the Word administring receaving the Lords Supper concerning ordination Mariage siging fasting excommunication agreeable to the Word of God This I presume all will grant and my Brother will not deny which is all I contend for Therfore Christs being the only King Head Ruler and Lawgiver of his Church is no impediment to Kings Parliaments by advise of Synods to enact such Lawes as these and so the Argument a meere Independent Nonsequitur Thirdly Christ is the King Lord Head and Lawgiver of every private Christian or Member of a Congregation as well as of every particular or of the whole Catholik Church and so by your determination he is subject to no other jurisdiction then that of Christ his Spirit and Word Yet I hope you will grant that every Independent Congregation hath a true jurisdiction and power over every particular member of it yea a legislative power to prescribe a speciall covenant and such Ecclesiasticall Rules Orders as the whole Congregation shall thinke meet to which they must submit under paine of excommunication suspension Non-communion and denying baptisme to their Infants as you plainly intimate pag. 44. 45 46 62 63. Therefore these titles and Prerogatives of Christ doe not deprive particular Churches of the power of prescribing covenants Orders Rules and Canons to their Members much lesse then whole Synods Councells Parliaments of farre greater wisdom power Authority then particular Churches And if private Churches may thus oblige their Members then much more may Parliaments Councells all particular Churches within their jurisdictions And so much in answer of this grand argument The second is this Christ is the full and sole King raigning in the heart and conscience of every true Beleever He only is King over every mans Conscience so as no man nor power on earth may sit with him in this his Throne Therefore no Parliament Councell nor human power may prescribe Laws for the Government or ordering of the Church for then of necessity man should be Lord over the Conscience which is the highest presumption against the most high I answer That this argument is grounded upon a very sandy foundation and upon this controversed question both among Divines and Casuists Whether Ecclesiasticall or Civill human Laws made and ratified by the supreame civill Magistrates Parliament bind necessarily oblige us to obedience in point of conscience in case they be not contrary to Gods Word for if they be all grant they do not bind to obedience in point of Conscience My Brother here holds the Negative as an indisputable Maxime That these Laws bind not the conscience in point of Obedience to them A very dangerous false unsound Position tending to meere Anarchy and contempt of all humane Lawes and lawfull Authority in Church or State And for my own part I clearely hold the Affirmative to be an undoubted truth This question is largly debated and held affirmatively by learned Paraeus Explicatio Dubiorum in c. 13. ad Romanos Dubium 7. pag. 1413. to 1446. by Musculus Peter Martyr Marlorat and Doctor Willet in their Commentaries on Rom. 13 with other Protestants on this Text by Ursinus in Exposit secundi Praecepti p. 299. by Theodoret Ambrose Beda Anselme and generally most ancient and modern Commentators on that Text by Alexander Alensis Summa Theologiae Pars. 2. qu 120. Artic 2. 3 4. with whom all other Shoolemen generally concurre Paulus Windek Canonum Legum Consensus Dissensus cap. 4. p. 12. Stapleton in Antid p. 783. Bellarmine l. 3. c. 9. De Laicis Pererius Disp 2. Num. 8. by Saint Augustine in Epist 54. ad Macedonium and in Tit. Psal 70. by Saint Bernard Tract de Praecepto Dispensat With infinite others Indeed Master Calvin Instit lib. 3. c. 9. Sect. 15. 18. and lib. 4. c. 10. Sect. 3. 4 5. Beza in Notis ad Rom. 13. Sibrandus De Pontif Romano l. 8. c. 7. and some others seemingly hold the contrary yet not generally of all but of some particular humane Lawes I shall briefly lay downe the truth of the affirmative part out of Pareus and Doctor Willet in these insuing Propositions and then propound the Affirmative and answer the Negative arguments in their Order to vindicate this truth now most opposed when it is most necessary both to be discovered and obeyed The Propositions are these That all just Civill Ecclesiasticall or Oeconomicall Laws and Ordinances made by the King and Parliament or by lawfull Magistrates Parents Masters Tutors Superiors which concerne the duties of the first or second Table do bind the Conscience of themselves and that simply both in generall and particular That all good Laws made for the determining of any necessary circumstances of Gods Worship or necessary and profitable for
severall Iurisdictions to submission and reall obedience especially when just and agreeable to Gods Word or at least to passive whiles in force where unjust or contrary to the Word Hence the publike Laws Ordinances Edicts of Parliaments and general Assemblies of the Estates have in all Kingdomes Ages without the least dispute oblieged regulated all Corporations Societies Persons within their severall jurisdictions because they are the Representative Body and supreame power of those Realms where all are virtually present and consenting when all or the major part at least assent Hence the whole World have ever held the determioations Creeds Canons Decrees of Oeumenicall Nationall or Provinciall Councels ratified by Emperors Kings and Parliaments obligatory in point of jurisdiction to all Churches persons within their jurisdictions And in truth the chiefe end use of Parliaments Councels Synods approved by God and the higher powers ordained by him is not to advise admonish perswade debate or deliver their opinions of doubts errors mischiefes for this every private man hath power to do and containes no stampe of jurisdistion Power or Authority in it But authoritatively to prescribe Lawes Canons Rules and determinations oblieging otherrs to obedience under paine of exemplary censures and penalties Sixthly It cannot be gainsayd but every man and woman in the world considered meerly as such or as single persons stript of all their naturall civill or Ecclesiasticall relations are of equall Authority and have no jurisdiction power or superiority at all one over another no more than fellow servants fellow Citizens or neighbors out of office have over one another yet look upon the selfe-same persons as they stand cloathed with their severall Relations as members of a family Corporation City Kingdome Church and their very relations make them subordinate and lyable to sundry superiour jurisdictions not only by way of counsell but command Thus children servants wives Pulpits are by a naturall relation established by a Morall Law and sundry divine Precepts subject to all the just Lawes Orders commands of their Parents Masters Husbands not onely by way of Counsell or advise which they may obey or reject at pleasure but of Iurisdiction and Authority so farre as to be enforced to obedience and justly punished for disobedience or neglect according to the quality of the offence and contempt Thus inferiours of all sorts in a politicke relation onely as subjects to their Princes to all subordinate Magistrates Officers in their respective places of power Kingdomes to their Parliaments Cities to their Majors Aldermen and Common-Councell Companies to their Masters Wardens and Assistants Souldiers to their Generals Commanders of all Rankes Schollars to their Tutors Colledges to their Rectors mariners to their Masters both by the Law of God Nature Nations Dictat of common reason are subject to all just orders Mandates of these their superiours to which they must yeeld obedienceâ— under paine of such punishments as are answerable to their contempt and disobedience The same rule and reason holds as firmely in all Ecclesiasticall Relations Take severall private Christians as Christians or severall Parishes or Congregations as they are such and it is certain one of them hath no Iurisdiction nor power at all over another in any Ecclesiasticall matters either to prescribe Lawes to or inflict censures upon one another but only a power to exhort admonish reprove advise or assist one another in a brotherly way But yet looke upon the selfe-same particular persons Churches as Members of a Parochiall or Nationall Church and then in this Relation they are and ought to be subject to the just rules precepts Canons Orders of the Ministers and whole Congregation of which they are Actuall Members even in point of conscience and every particular Church must and ought readily to submit to the just Canons Constitutions Orders determinations Ecclesiasticall Censures of the whole Representative Nationall or Provinciall Church Councell â—ynod ratified by Authority of Parliament in a Regular way under paine of Obâ—inacy Contempt Disobedience and exemplary punishment there being the selfe-same reason and equity for severall combined Churches in a Councel Synod Presbytery to have a coeâ—cive power over every particular Church within their limits as for any particular Congregation to claim or exerise a jurisdiction in point of direction or correction over any or every particular member of it Our Independents no doubt will grant that if two or three severall Congregations unite themselves into one Church they do by vertue of this union become all lyable to the Iurisdiction Canons Orders Determinations Censures of that one Church and those who whiles divided had no authority nor power but onely of their owne members have by this union a Iurisdiction over the Members of all these Churches thus eonjoyned into one As it is with several persons united into one Corporation Society Church or when severall powers Or jurisdictions meet and joyne together in one as the Parliaments Commissioners Armies of two Provinces Kingdome in one Parliament Councel Army the Lords Commons Knights and Burgesses of every County Citty Town and Burrough in both Realmes in one Parliament they have by this their union the whole power and authority of both united Kingdomes Armies Parliaments and a joynt Iurisdiction over both which they had not before whiles seperated even as a Major or King hath when as severall Cities Townes Villages Kingdoms as our ancient Saxon Heptarchy are all conjoyned into one City Realm and therby subordinated to one new Iurisdiction If this then must be yeelded to me it will inevitably follow by the selfe-same reason that severall particular Churches being united together in one Synod Councell Assembly Parliament or Presbytery even for this very end and purpose to prescribe such generall Canons erect such a uniforme Church-government and Discipline for the publicke peace and benefit of the Church as shall equally binde all Churches victually present and combined in it must have a lawfull Iuridicall Legislative power in them to make such Laws Canons as shall binde all particular Congregations not onely as advises or brotherly counsels but as vigorous Lawes which subject the particular persons or Churches who transgresse or contemne them to condigne punishment as the reasons Scriptures formerly alleaged to prove that humane Lawes obliege the conscience in point of obedience abundantly demonstrate These uncontrolable verities never yet so much as doubted in any Age till this clearely discover the falsity and vanity of my Brothers objection to which I will give this further direct answer 1. I deny that every particular Church or Congregation in a Christian State where there are many adjacent Churches under the selfe same Civill Government is an absolute compleat independent Body City or Republike of it selfe as is objected to all intents and purposes without dependency on or relation or subordination to any other True it is that in some respects so far as concerns its own private interest it is a compleate body having a Minister
Elders Members Ordinances Prayers preaching Sacraments reading of the Word maintenance and the like of its owne within it selfe yetso as not simply to exclude all others from preaching or communicating with them when there is occasion and in this regard the definition of a Church given in out Homilies and by others That it is a company of men outwardly professing the faith of Christ wherein the Word of God is syncerely preached and the Sacraments duly administred belongs unto it But yet it followes not hereupon that it is either an absolute or Independent Church or a compleate body in all respects exempt from all superior jurisdiction but a dependent subordinate Congregation and a meere Member in respect of the Nationall Provinciall or Catholike Church For as every private person familie Corpotion Society City considered in themselves are compleate perfect men bodies Societies c. but in relation to the Families Kingdoms Cities Republikes wherin they are meete dependent subordinate parts Members of the whole common body to whose just Laws commands they are all equally subject or as every particular persons families or corporations interests in their owne persons liberties lands estates Children servants is good and absolute against all other private persons or corporations who have no power to deprive them of them but yet subordinate to the publike interest and power of the whole kingdom Paâ—â—ia who may command or dispose of them upon all just occasions for the safety and service of that common bodywhere of they are all Members which may give Laws of common right to all and deprive them of all private interests priviledges for the publike good Salus populâ— being Suprema lex to which all Privadoes must submit So it is with every particular Christian Congregation As a private Christian or Church they have a private compleatnesse absolutenesse and Ordinances within themselves of which no other particular Christian or Church can deprive them not judicially question them for But yet this private Christian as a Member of a Congregation and this particular Congregation as a Member of the Nationall and Catholik Church of Christ are neither absolute not independent but subordinate to the other Churches Synodically assembled to the supreame Councell of Parliament the representative Church and State of England who may prescribe Laws unto them and to the Civil Magistrate who may both censure correct them to For example if any particular Congregation or any Pastor or Member of it shall abuse or exceed their private power to the oppression of any of theâ—â— owne Members or injury of their neighbour Churches as by separating from their communion without just cause erecting a new private forme of Church-Government or Discipline in opposition to other Churches of the same or other Realms without publike authority to the engendring of schiâ—mes or broach any hereticall seditious Erronious Doctrines as some now do set up Idolatry supersition innovations or falfe worship abuse or prophane the Sacraments become licencious vitious or scandalous in their lives injure their owne Members without giving them satisfaction or reliefe entertaine all sorts of Sectaries deny communion in Sacraments or other Ordinances with the Members of their neighbour Churches who desire it upon just occasions debarre any of their Members from the Lords Supper or their Children from Baptisme without just cause be unable to resolve doubts and controversies in Religion betweene Minister and people or Members or to judge of doubtfull cases Vsuâ—pe more power then is meet to the impeaching of the Magistrates Authority wants meanes to raise monyes to provide an able Minister or defray their necessary Church expences or invades the Rights of other Neighbour Churches or refuseth obedience to such publike Ecclesiassticall Lawes which tend to the peace and unity of the whole Nationall Church In all these cases and others which concerne the Nationall or whol Catholike Church in general or other neighbouring Churches in particular no particular Church is an absolute or Independent body of it self but only a subordinate Member Subject to the Lawes Ordinances Determinations censures of the whole Church of that Nation combined in Parliament and to Nationall Provinciall Synods and Presbyteries established by common consent in Parliament as well as every Member of a Family City Society Kingdom Army or Realm is subordinate to the whol Family City Army Realm which no reasonable creature or Consciencious person can or dares deny Secondly I answer That this very argument is a most dangerous seditious Parâ—dox destructive to all Republikes and Societies of men A Cockatrice fit to be crushed in the shell ere it prove a devouring Serpent to Church and State as you may discerne by these instances in my Brothers way of arguing For may not any Independent Company 〈◊〉 Regiment or Brigade in our Armies argue just in this very straine Every Company Troop Regiment Brigade is a compleate body of it selfe having an its owne necessary Officers and Commanders Therefore we will not joyne with or submit to the commands Orders Military Lawes or directions of my Lord Generall the councell of Warre or any superior Officer but bee ruled commanded only by our selves and and the Parliaments own immediate commands to which we are onely subject Any Independent Family Streete parish Company or Ward only in the City argue thus we are an absolute compleate body family street parish company Ward within our selves Therefore we will not wee may not be governed directed commanded or censured by my Lord Major the Court of Aldermen or Common Councell but only by and within our selves Any Independent child servant Wife or Member of any such Congregation alleage I am an absolute Man Woman Christian of my selfe Therefore I may not I will not be commanded governed overruled obliged corrected by my Parents Master Husband or that Congregation of which I am a Member but only by my selfe Any independent County City Committee or Court of Justice argue Wee are a compleate County City Committee Court in and of our selves Ergo Wee neither will nor must submit to any Lawes or Ordinances of the high Court of Parliament Yea every Colledge in our Vniversities dispute thus We are a compleate Colledge and corporation within our selves Ergo the Chancellor Vicechancellor Convocation Congregation and whole Vniversity have no Authority to controle judge or order us Brother if such Arguments as these should be once admitted as they now begin to grow very rise in all places I referre to your saddest thoughts what will become of all our Armies Parishes Cities Churches Families Parliaments Kingdome in a short space Will they not all be dissipated dissolved in a moment and nought but a Chaos of confusion disobedience Schisme Anarchy and disorder cover their faces I beseech you therefore consider and retract this new monstrous Logick and Divinity which cuts in sunder all relations and subverts the very pillars foundations of all Government Order Peace Vnity both in Church and State But my Brother Objects 3.
TRVTH TRIVMPHING OVER FALSHOOD ANTIQVITY Over NOVELTY OR The First Part of A just and seasonable Vindication of the undoubted Ecclesiasticall Iurisdiction Right Legislative Coercive Power of Christian Emperors Kings Magistrates Parliaments in all matters of Religion Church-Government Discipline Ceremonies Manners Summoning of Presiding Moderating in Councells Synods and ratifying their Canons Determinations Decrees As likewise of Lay-mens right both to sit and vote in Councells here proved to be anciently and in truth none other but Parliaments especially in England both by Scripture Texts Presidents of all sorts and the constant uninterrupted Practices Examples of the most eminent Emperors Princes Councells Parliaments Churches and Christian States especially of our owne in all ages since their embracing the Gospell In Refutation of M r. Iohn Goodwins Innocencies Triumph My deare brother Burtons Vindication of Churches commonly called Independent And of all Anti-Monarchicall Anti-Parliamentall Anti-Synodicall and Anarchicall Paradoxes of Papists Prelates Anabaptists Arminians Socinians Brownists or Independents Whose old and new Objections to the contrary are here fully answered By William Prynne of Lincolnes Inne Esquire Jer. 6. 16. Thus saith the Lord Stand yee in the wayes and see and aske for the OLD PATHES where is the GOOD WAY and walk therein and yee shall find rest for your soules But they said Wee will not walke therein Luk. 5. 39. No man also having drunk OLD WINE straightway desireth NEW for he saith THE OLD IS BETTER Tertul. de Praescrip adver Haeres Ex ipso ordine manifestatur id esse Dominicum Verum quod sit priùs traditum id autem Extraneum Falsum quod sit posterius immissum Decem. 3. 1644. It is Ordered by the Committee of the House of Commons concerning Printing that this Book entituled Truth Triumphing over Falshood Antiquity over Novelty be printed by Mich. Sparke Senior John White London Printed by John Dawson and are to be sold by Michael Sparke Senior 1645. TO THE HIGH COVRT OF PARLIAMENT Right Honourable HAving had the Honour through Gods assistance to be a meane though cordiall Instrument of Vindicating The Soveraigne Power of Parliaments and Kingdomes in all Civill or Military affaires which concerne the State in Foure severall Volumes against all Opposites whatsoeever which they have for the most part satisfied or put to silence I expected a Quietus est from all other Controversies concerning the Iurisdiction of Parliaments especially in Ecclesiasticall matters which most imagined had been put to eternall silence when our Lordly Prelates lost their Votes and Session in Parliament by a publike Law But alas I know not by what evill Genius and Pythagorean Metempsychosis the Anti-Parliamentary Soules formerly dwelling in our defunct Prelates earthly Tabernacles are transmigrated into and revived in a New-Generation of men started up of late among us commonly known by the Name of INDEPENDENTS who though for the most part really cordiall in their Affections Actions to the Parliament and Church of England for which and for their piety they are to bee highly honoured yet some of them are of late become extremely derogatory and destructive unto both in their Anarchicall and Anti-Parliamentary Positions For which and for their late gathering of Independent Churches contrary to Your Parliamentary Injunctions they are to be justly blamed as great disturbers of our publike Peace and Vnity It is the observation of learned Voetius and Vedelius That the Arminians in the Netherlands for the advancing of their owne Faction and more facill accomplishment of their private ill Designes did before the Synod of Dort and in the beginning thereof exceedingly cry up the Power of the Civill Magistrate and States of Holland in Ecclesiasticall matters both by Writing and Preaching ascribing to them the highest Jurisdiction and Power of giving ultimate Judgement in all Controversies of Faith and Ecclesiasticall matters arising in the Church as a Prerogative belonging immediately under Christ to them alone And thereupon they appealed to the States from the Ecclesiasticall Classes as the proper Iudges of the Controversies they had raised in the Belgick Churches But at last after the Synod of Dort had determined against their Arminian Errors and the States established their Determinations prohibiting the Preaching or Printing of any Arminian Tenets with the private Independent Congregations and Conventicles of the Arminian Party they presently altered both their opinions and practice crying downe the Authority of the States and Civill Magistrate as fast as they had cryed it up both in their Apologies and Sermons contracting yea denying them that very power which before they had so liberally measured â—ut unto them affirming that the States had no power at all over their private Congregations that it was not any right or part of their Office to obliege men by their authorities to the Decrees of Synods however agreeable to the word of God and that they ought not to use any coactive Power or Authority in such cases to obliege them to conformity This Practice of the Arminians was by M r Thomas Edwards by way of prediction applied to the Independents in these very tearmes And it may be feared however these Apologists NOW to ingratiate themselves and being let alone in their Church-way say they give more to the Magistrates than the Presbyteriall and that they professe to submit and to be most willing to have recourse to the Magistrates Iudgement and Cognizance and Examination of Ecclesiasticall Causes yet when they shall come once to be crossed and the Parliament by the advice of the Assembly to settle the Government of the Church and by their Authority to bind them to things agreeable to the word wee shall see then what they will say of the Magistrates Power There are too many speeches already since the Assembly out of their feare how they may goe which have fallen from many Independents THAT PROGNOSTICATE THEY WILL DOE BY THE PARLIAMENT AS THE REMONSTRANTS DID AFTER THE SYNOD OF DORT BY THE STATES Which Prognostication hath fallen out accordingly For since that time our Independents having felt the Pulses of the Assembly and Parliament bearing but very gently by way of debate against their Anarchicall and Anomolous New-Way derived from their good friends the German Anabaptists and Separatists and supported only with their Arguments as I am fully able to demonstrate they have not only in Presse and Pulpit cryed up their Way as the Onely Way Kingdome and Scepter of Christ and denyed all opposition in word deed or thought against it as a direct FIGHTING AGAINST GOD and promoted it publikely and privately with all their Industry Policy Power setting up New Independent Congregations in every corner but even with open mouth pen hand contrary to their former Solemne Vowes Covenants Protestations which I feare they have over-much forgotten cryed downe and fought against the very Ecclesiasticall Power and Legislative Authority of the High Court of Parliament it self and Supreme Temporall Magistrates proclaiming
c. Levit. 8. 3 4 5 c. c. 19. 2. Deut. 29. 2 3. c. 31. 2 3 c. 28. 29. 30 c. Of Joshua c. 8. 33 35. c. 22. 11 to 34. c. 23. 2 to 16. c. 24. 1 to 29. Of the chiefe Magistrates of the Israelites Judg. 20. 1 to 12. Of David King of Israel 1 Chron. 13. 1 to 6. c. 28. 1 2 3. c. 29. 1. to 26. Of King Solomon 1 King 8. 1 2 3. c. 2 Chron. 5. 2. c. Of King Asa 2 Chron. 15. 8 to 16. Of Jehoshaphat 2 Chron. 20. 3 4 5. c. Of Jehojada 2 Chron. 23. 1 to 20. Of King Joash 2 Chron. 24. 4 to 15. Of King Hezekiah 2 Chron. 30. 1 to 27. c. 31 1 to 5. Of King Josiah 2 Chron. 34. 29 to the end c. 35. 1 to 20. Of Nehemiah c. 8. 1. to 18. c. 9. 1 c. Of Mordecai and Esther Esth 9. 17 to 32. And in defect of Christian Kings and Magistrates the Apostles and whole Church by mutuall consent assembled together in a Synod Acts 6. 15. as the high-Priests Scribes and Elders met together and assembled in their Sanhedrim by temporall authority Matth. 26. 57. c. 27. 1. Mark 14. 51. 55. c. 15. 1. Luk. 22. 66. Acts 4. 5 6 7. c. 5. 21. to 42. c. 6. 12. c. 22. 30. c. 23. 1. 2. For forraigne historicall authorities in all ages and Churches of note Socrates Scholasticus records That since the Emperours were first christian the State of the Church hath hanged on them and the greatest Councels have been and be kept by their advice yea by their summons writs and edicts The first famous generall Councell of Nice was called by Constantine the great the first Christian Emperour Eusebius writes that Constantine not the Pope gathered this generall Councell and by honourable Writs called together the Bishops on every side that they should hasten thither Theodoret This great and holy Councell was gathered to Nicaea by the grace of God and by the godly Emperour Constantine Cassiodore That the zeale of the Prince raised up that most famous Councell at Nicaea who commanded the Bishops and their attendants to come to the Synod on publike Asses Mules and Horses which he provided for them Nicephorus Callisthus That Constantine promulged that most famous Synod of Nice in Bithynia and by his Letters summoned thither the Bishops of all places by a set day and among the rest Pope Julius who by reason of his decrepite age sent Vitus his Presbyter for his Proxie The like writes Sozomen in the same words The Councell of Rome under Pope Meltiades was convented by the same Constantines Writ and here saith Eusebius is a copy of the Emperours Writ whereby he commanded a Councell of Bishops to be kept at Rome And Saint Hieroni To stay certaine Ecclesiasticall dissentions the Emperours writs caused as well the Bishops of the East as of the West to draw to Rome Yea the Councell of Orleance in France and that of Tyrus removed from thence to Ierusalem by the Emperours Letters were both summoned by Constantines Writs The second generall Councell of Constantinople was called by Theodosius the elder the Emperour write Theodoret Sozomen and Nicephorus commanded a Synod of Bishops to meet together in one place out of the provinces of his Empire to confirme the Decrees of the Nicene Councell and the Bishops therein wrote thus to the Emperour We are come to Constantinople by your Majesties commission The third generall Councell at Ephesus was congregated by the younger Theodosius Ex edicto pietatis studiosissimorum Imperatorum sanctum universale concilium Ephesi coactum writes Evagrius with Laurentius Surius and the Bishops themselves in the prologue thereof Cum ex pio edicto coacti essemus in Ephesiorum Metropoli And so farre was Pope Leo from conceiving the right of calling Councels to belong to him that he besought the Emperour Theodosius by an Epistle in these words We beseech your godly Majesty to grant our supplication that you would command a Councell of Bishops to be holden within Italy which Epistle not prevailing he writes another to him in these words All our Churches and all our Priests beseech your Clemencie with sobs and teares that you will command a generall Councell to be held within Italy which yet he denied to grant and summoned the same at Ephesus notwithstanding these intreaties After which this same Pope intreated the Emperour Martianus that it would please his Majestie to command a general Councell and writ to the Clergy and people of Constantinople to make suit with discreet and humble prayer that our most gracious Emperour would vouchsafe to grant our request in that we have desired a generall Councell Yea St Chrysostom being requested to do the like writes thus to Pope Innocent We went in and most humbly besought the most Christian Prince to call a Councell In like manner Sozomen records that the Arrians besought the Emperour Constantius to command a Councell to be holden at Antioch and after this intreated him to summon another Councell at Millain and that the Catholikes sent Hypatianus their Ambassadour to intreat the Emperour that to redresse certaine errours they might have leave to meet together So farre were they from redressing new errours much more then from framing printing Articles Canons Constitutions Oaths and imposing new Rites and Ceremonies as our Bishops lately did in their Episcopall Visitations that they durst not attempt to decree any thing positively against them without the Emperours speciall licence first obtained no not in a publike Councell much lesse in a private Consistorie But to proceed with generall Councels the fourth generall Councell at Chalcedon was assembled by the Emperours Valentinian and Martian Facta est Synodus ex decreto piissimorum ac fidelium Imperatorum Martiani Valentiniani saith the first Action of that Councell This Councell was first summoned by these Emperours to be held at Nice by severall Writs sent by them both to Pope Leo himselfe who was cited thereunto and sent his Proxie thither and to Anatolius Bishop of Constantinople with other Writs to the holy Bishops in all places recorded by Surius where they appearing at the day prefixed they sent two other Writs unto them to remove them from thence to Chalcedon because they could not be present at Nicaea whereupon the holy and universall Councell came together at Chalcedon secundum sacram praeceptionem according to their sacred command The fifth generall Councell at Constantinople was called by the Emperour Justinian Imperator Justinianus sanctam quintam synodum Oecumenicam Episcopis ecclesiarum omnium evocatis coegit writes Nicephorus and Justinian himselfe in his Letters to that Synod recorded by Surius recites that the Councell of Nice was congregated by Constantine the first Councell of Constantinople by Theodosius the elder the
there quoted resolving in these positive termes Soliti sunt ab omni aeuo Reges Christianissimi pro ratione rerum quae in Regno suo accidunt habere Synodos aut Concilia Provincialia aut Nationalia in quibus inter alia ad statum Regni pertinontia agitur etiam de Rebus ordinem Disciplinam Ecclesiarum Regni sui spectantibus Unde Regulae innumerae Capitula Leges Ordinationes Pragmaticae Sanctiones eorum Nominibus inscriptae prodierunt Yea their Franciscus Victoria holds that at this day in certain cases a generall Councell may be called against the Popes minde by the Emperor and Christian Princes whether hee will or no. But although some Parasites of the Popes universall Monarchy endeavour to entitle him to this prerogative royall of Christian Princes to summon Synods and Councels contrary to the Resolutions of these and infinite other Popish Authors and the practise of most popish Realmes yet none of them entitle any other Bishops or Prelates to it but the Pope alone unlesse it be by some speciall derivation from the Pope as his Legate so that Bishops cannot claime this power by any immediate inherent right but by a dirivative power onely either from the Pope or Christian Princes and from the Pope no English Prelates Ministers can or dare derive it Thirdly to proceed to our own English Synods and Councels wee shall finde that the right of summoning them and of our Convocations hath alwayes beene an indubitable Prerogative of our Christian Kings or Parliaments which I shall manifest First by presidents Secondly by Parliamentory resolutions Thirdly by the Doctrine Articles and Writers of our Church Fourthly by the determination of King James King Charles and our late Convocations To begin first with Presidents both before and since the Conquest The great Synod held at verolam Anno 446 to suppresse the Pelagian heresie with another great Councell after that Anno 449 to like purpose and the Councell of Wales Anno 465 were summoned by the Kings and Peoples joint assents who together with the Clergie were present and voted in them The Synod of Worcester and at Augustines Oke under Augustine the first Arch-bishop of Canterbury Anno 603. was called Ethelberti Regis ope auxilio by the assistance or summons of King Ethelbert adjutorio usus Edelberti Regis write some So was the Councell held at Canterbury Anno 605 in which both the Clergy and people were present The Synod of Streneshalch An. 664. under Oswy King of Northumberland and Alchfrid his Son who weee present at it was summoned by their appointment to decide the controversie concerning the time of Easter and other differences Anno 693 King Alfrick Synodum Episcoporum convocari fecit caused a Synod of Bishops to be called together Anno 694 a great Councell was summoned to meet at Becanceld by King Withred who sate President therein praecepit convocari concilium who likewise assembled and sate President in the grand Councell of Berghamsted Anno 697. About the yeare 714 there was a great Councell of the Bishops Princes Nobles Earles and of all the wise-men Elders and people of the Realme under King Ina per praeceptum Regis Ina by the precept of this King An. 724 the Synod of Northumberland was conveened authoritate gratia Osredi by the authority and favour of King Osred The famous Councell of Clovesho about the yeare 748 was assembled Ethelbaldi regis Merciorum auxilio who sate President therein and in a former Councell there held Anno 742. The Councell of Calchuth An. 787 was congregated by Offa King of Mercians and Kenulfe King of West-Saxons who together with their Bishops and Elders of the Land senioribus terrae were present at it The Councell of Clyffe An. 800 was convented by King Cenulfe his authoritie and assent A Synod was assembled by King Edward the elder about the yeare 905 Rex praedictam Synodum congregavit write the marginall Authors An. 948. a Councell and Parliament was summoned at London per regium edictum by Aedred his royall edict the King and his Nobles as well as the Bishops being present at it The Councell of Enham An. 1009. ab Ethelredo rege edictum was called by King Ethelred The Councell of Winchester An. 1070. was summoned and celebrated by the procurement of William the Conquerour Rege procurante so was the Synod at Westminster An. 1075. Rex tandem Williesmus de negotiis agere constituens Ecclesiasticis An. 1075. apud Westmonâ—sterium Synodum coegit This being the undoubted right of Kings in those dayes caused Archbishop Anselme though a great stickler for the Popes and Prelates supremacie An. 1093. to move King William Rufus to command Councels to be revived after the ancient manner Jube ait si placet Concilia ex antiquo usu renovari quae perperam acta sunt in medium revocari who after held a Councell at Westminster An. 1102. by King Henry 1. his assent ipso annuente The Councell at Westminster held by the Popes â—echerous Legate John de Crema An. 1125. was assembled Regis licencia by the Kings owne licence and the Councell of London An. 1129. summoned by this King The Councell at Oxford against the Publicans was called by King Henry the second his Writ Rex Episcopale praecepit concilium congregari writes Neubrigensis So the Synod of Cassels in Ireland for setling and reforming that Church was congregated by King Henry the second his authoritie and command The Councell held by Hugo Cardinalis the Popes Legat at London under the same King An. 1176. was favore regio adjutus called by the Kings favour and assistance The Councell of London under Otho the Popes Legate An. 1237. was summoned by King Henry the third his authoritie and consent And all Synods Councels Convocations from that time till this present have ever been summoned by the Kings speciall Writs for the most part as is evident by Matthew Parkers Antiquitates Ecclesiae Britannicae and by these ensuing ancient Presidents following remaining upon Record Breve pro Convocat ' habenda apud Lincoln Anno Dom. 1321. Ed. Reg. 16. Convocatio inchoata vigore brevis regii die Lunae proxim post fastum S. Sabiani Sebastiani An. Dom. 1369. Alia inchoat ' eodem An. 21. die Januarii Convocat ' inchoat ' vigore brevis die Lunae proxim ' post festum Pent ' An. 1376. Convocat ' inchoat ' vigore brevis die Lunae 9. die Novembris An. 1377. Convocat ' inchoat ' 7. Maii An. Dom. 1382. quoad process contra Haereticos Convocat ' inchoat ' 18. Novemb. An. Dom. 1382. continuat ' ad 6. diem Janu. prox ' sequènt ' Convocat ' inchoat ' 2 Decemb. An. 1383. contin ' ad 4. diem ejusdem mensis Convocat ' inchoat ' 20. Maii An. Dom. 1384. contin ' ad festum Pent ' sequent Convocat
over them both in and out of Synods After this in the very height of Popery and the revivall of it in England in the first year of Queen Mary a Parliament and Convocation being summoned to re-establish Popery the Queen her selfe appointed and commanded a publike Disputation to be held at Pauls Church in London in the Convocation house about the matter of the Sacrament which was accordingly held and continued six whole dayes many Earles Lords knights Gentlemen and divers of the Parliament Court and City being present at it to the end that they might constitute Laws of the matters of Religion debated which the Queen and Parliament might ratifie The Disputation being ended The Queen sent a Writ to Bonner Bishop of London to dissolve the Convocation which was done accordingly So that this Convocation did nothing in matter of doctrine or discipline even in these times of Popery but what the Queen did first direct and limit them Queen Mary deceasing and Queen Elizabeth a Protestant Princesse succeeding her called a Parliament and Convocation to suppresse Popery and re-establish the Protestant true Religion To effect which with more facility this pious Queen having heard of the diversity of opinions in maters of Religion among sundry of her loving Subjects and being very desirous to have the same reduced to some godly and christian concord by the advice of the Lords and others of the Privy Councell as well for the satisfaction of persons doubtfull as also for the knowledge of the very truth in certain matters of difference commanded a convenient chosen number of the best learned of either part to conferre together their opinions and reasons concerning three particular points that should be prescribed to them thereby to come to some good and charitable agreement with all convenient speed Hereupon nine of the learnedst Papists were chosen on the one side and nine of the ablest Protestants on the other to debate these three Propositions prescribed to them in writing 1. It is against the word of God and the custome of the ancient Church to use a tongue unknown to the people in common Prayer and the administration of the Sacraments 2. Every Church hath authority to appoint take away and change Ceremonies and Ecclesiasticall Rites so the same be to edification 3. It cannot be proved by the word of God that there is in the Masse offered up a sacrifice propitiatory for the quick and the dead It was further resolved by the Queens Majesty that the conference on both parties should be in writing for avoiding much altercation of words that both sides should declare their minds opinions and reasons in writing and at the same day deliver them mutually one to the other to be considered and to return their answers thereto in writing by a certaine day Immediately herupon divers Nobles and States of the Realme understanding that such a meeting and conference should be in certain matters whereupon In the Court of Parliament consequently following some Lawes might be grounded they made earnest request to her Majesty that the parties of this conference might be ordered to put and read their Assertions in the English tongue and that in the presence of them of the Nobility and of The Parliament House for the better satisfaction and ordering of their owne judgements to treat and conclude of such Lawes as might depend hereupon This also being thought very reasonable was signified to both parties and so fully agreed upon and the day appointed for the first meeting to bee the Friday in the afternoone being the last of March at Westminster Church At which day and place both for good order and for honor of the Conference By the Queens Maiesties Commandement the Lords and others of the privie Councell were present and a great part of the Nobility also The Lord Keeper and the rest of the Lords bearing chiefe sway in ordering this conference as you may read at large in Master Fox in the second dayes discourse In this Conference I shall onely observe two passages of the Protestant party The first is the begining of their Prologue to their written Conference in these words For as much as it is thought good to the Queens most Excellent Majesty unto whom in the Lord all obedience is due that we should declare our Iudgement in writing upon certain Propositians We as becometh us to do herein most gladly obey The next is their third observation from the law of Justinian the Emperor commanding all Bishops and Priests to celebrate the holy oblation and prayers in Baptisme with an audible voyce c. And let them know this that if they neglect any of these things the dreadfull judgement of the great God and our Saviour Jesus Christ shall fall upon you neither will wee when wee know it rest and leave it unrevenged viz. That this Emperour being a christian did not only make Constitutions of Ecclesiasticall matters but also threatneth revenge and sharp punishment to the violaters of the same Therefore they held he had an obliging power over his Subjects and a coersiveauthority vested in him to enforce obedience to his Lawes of which more hereafter As this was the practise of this blessed pious Queen in the begining of her Raigne to prescribe to her Clergy in Convocation what they should treat off and how So it continued in use and was punctually submitted to by all Convocations during her Raigne and that not onely as a matter of complement but of conscience religion and the established doctrine of the Church of England as you may read at large in Bishop Jewels Apology of the Church of England and in the Defence of his Apologie against Harding part 6. c. 9. to 16. p. 689. to 766. a learned full discourse to this purpose and in Bishop Bilsons true Difference between Christian Subjection unchristian Rebellion the second part to omit all others who have handled this subject in her Raigne It seemes therefore strange to me that this which was reputed the true doctrine of the emmineâ—test learnedest writers Reformers of this Church and of the Church of England it selfe from the begining to the end of her happy Raign and ever since should bee deemed meere Antichristian Diabolicall theomacall and meer Popish doctrine now when as the contrary opinion is really such Our late Soveraigne King James in his Letters Patents before the Ecclesiasticall Canons and Constitutions made in Convocation Aâ— 1603. recites that he called that Convocation by his Writ and that â—e did By severall Letters Patents under his Great Seale of England the one dated the 11. of April the other the 25. of Iune in the first year of his Raigne Give and grant full free and lawfull liberty power and Authority unto the sayd Clergy in their Convocation who without such a Patent and License could debate and conclude nothing else it had been vaine and superfluours To conferre Treat Debate Consider Consult and agree of and upon
dignities elective and prohibits provisions usurpations citations and Bulls of the Pope and Court of Rome under paine of a Praemunire banishment abjuration Imprisonment Fine and ransome 14. R. c. 2. Limits the exchanges of monyes to the Court of Rome 15. R. 2. c. 2. 6. concernes forcible entries into Benefices Offices of holy Church mortuaties to Religious persons Popes Bulls consecrations of Church-yeards and Appropriations of Churches and Almes 16. R. 2. c. 5 provides for presentations to Churches against the Popes usurpations Translations excommunications Bulls and Jurisdiction under paine of a Praemunire 21. R. 2 it prefaced To the honour of God and holy Church and c. 1. confirmes the Churches Liberties In King Henry the 4th his Parliaments I finde that the Prologues of the Statutes in 1. â— 4. 7. 9. and 13. H. 4. begin thus To the honour of God and reverence of holy Church c. and the first Chapter in each of them is That holy Church have and enjoy all her rights liberties and Franchises entirely and without imbleamishing Then follow temporall Lawes 2. H. 4. c. 3. 4. prohibits provisions of exemption from regular or ordinary obedience granted to any religious persons from Reme Buls of exemption from payment of Tithes granted to the Religious of the Order of Cysteaux under paine of a Pâ—amunire and Cap. 15. provides for the suppression of Sectaries hereticall Preachers Conventicles heriticall Bookes Schooles and preservation of the Catholique faith enacting that Heritickes shall be imprisoned abjured and in case of relapse or obstinacy burned 4. H. 4. c. 2. 3. confirme all the Statutes formerly made in favour of the Church and Clergy and for preservation of their liberties Cap. 12. concernes appropriations of Churches Vicaridges Ordinaries the Bishop and Archdeacon of Ely and other Religious persons cap. 14. prohibits working or wages on holy-dayes Cap. 17. enacts that none shall enter into Religion unlesse he be foureteene yeares of age without the Parents consent Cap. 22. concernes presentations to Benefices 5. H. 4. c. 11. 12. concerne Tithes Chalices and ornaments of holy Church 6. H. 4. c. 1. prohibits provisions and the payment of first fruits or exacted fees to Rome under forfeiture of all their estates who offend herein 7. H. 4. c. 6. inhibits Religious persons under paine of a Praemunire to procure any exemption from payment of Tithes or any provisions from the Pope 9. H. 4. c. 8. forbids provisions and translations from the Pope under paine of a Praemunire and makes all elections of Archbishops Bishops Abbots Prebends Deans to be free without any interruption from the Pope or King 11. H. 4. c. 4 Prohibits unlawful games on Sundayes and other holy dayes 1. H. 5. c. 7. 8. prohibits the conferring of Ecclesiasticall living upon Aliens and orders their benefices and the lands of Priors aliens to be seised in times of Warre 2. H. 5. c. 1. provides for Ordinaries visitations of Hospitalls and reformation of them after the lawes of the holy Church Cap. 3. grants a prohibition to spirituall Courts where they deny a Copy of the Lible Chap. 7. for the preservation of the Christian faith the Law of God and holy Church with in this Realme and the punishment of Heresies and Hereticks enacts that Hereticks shall be apprehended and imprisoned by Sheriffs and upon conviction of Heresy forseit their Lands and goods and be burned 2. H. 5. Parl. 2. c. 2. limits the wages of Curates and Parish Priests 3. H. 5. c. 1. enacts that holy Church have all her liberties and franchsies C. 3. concerns Abbots and Priors C. 4. inhibits provisions from Rome under a Premiarie C. 8. concernes Probate of Wills and râ—gulates exorbitant fees for procuring them C. 6. forbids the promotions of Irishmen to Beneficies or Ecclesiasticall dignities 9. H. 5. c. 9. limits the manner of collecting Dismes by Archbishops Bishops and their Agents 2. H. 6. c. 1 confirmes the Churches liberties 6. H 6. c. 3. prohibits worke on and wages for holy dayes 8. H. 6. begins thus To the Laud and honor of Almighty God and of the holy Mother the Church Ch. 1. provides for the priviledges of the Convocation 10. H. 6. c. 11. limits how Bastardy shall be tryed between the Common and Canon Law which differ therein 15. H. 6. c. 7. concernes Abbots and Priots 27. H. 6. c. 5. prohibits Faires and Merkets upon Sundayes and principle holy dayes as a great prophanation of them 28. H. 6. begins To the honour of God and of holy Church 33. H. 6. c. 6. concerns the exemption of the Abbot of Founteynes and other Abbots and Priors from Vexations sutes 1. Ed. 4. is prefaced To the honour of God and of holy Church C. 1. containes in it many particulars concerning Bishops Abbots and Clergymen 3. E. 4. hath the same prefaced and 12. E. 4. c. 7 prescribes excommunication 4. times a yeare to be denounced against the infringers of Magna Charta as other Acts formerly did King Richard the 3d. prefaceth the Acts of his first Parliament in his 1. yeare thus To the honour of God and of holy Church c. 14. limits the maner of collecting the Clergies Dismes King Henry the 7th begins his Statutes in the 1. yeare of his Reigne To the honour of God and his holy Church and Cap. 4. enables Archbishops Bishops and other Ordinaries to imprison Priests Clerkes and Religious persons for incontinency which they could not doe before The Statutes of 2. 4. 11. 12. 17. H. 7. as their Prologues attest were made to the worship of God and holy Church and for the common good of this Realme The Statutes of An. 1. 3. 4. all or most Parliaments in the Regine of King Henry the 8th are prefaced To the honour of God and holy Church and for the Common Weale and profit of this Realme In the Parliament of 21. H. 8. C-3 4. 13. there were Statutes made concerning Probat of VViâ—s taking of mortuaries by Priests or others against Pluralities of Benefices and taking of farmes by spirituall men All of Ecclesiasticall Cognisance 22. H. 8. c. 15. containes the Kings generall pardon to his spirituall Subjects who were fallen into a Praemunire by submitting to Cardinall Wolsies power Legatine 23. H. 8. c. 1. abridgeth the power of Ordinaries and takes away the benefit of Clergy in some cases ch 9. enacts That no man shall be cited into any ecclesiasticall Court out of the Diocesse wherein he dwells unlesse in certaine causes ch 10. settles the Law concerning feofements and assurances to the use of any parish-Parish-Church or Chapell 24 H. 8. ch 12. takes away all Appeales to Rome and excellently sets forth the Kings supremacy as well in and over Ecclesiasticall causes and persons as temporall as you may read at large in the Act it selfe denying exploding the authority of the Pope and Sea of Rome 25. H. 8. c. 14. conteines a Law for the punishment of HERESY and
Edward the 6. his Reigne are most punctuall and pegnant evidences hereof as namely 1. Edw. 6. ch 11. For administring the Sacrament in both kindes therein proved necessary by sundry Texts of Scripture and punishing such persons as shall unreverently speake against the Sacrament with Temporall and Ecclesiasticall censures ch 2. concerning the election and creation of Bishops by the Kings Letters Patents and what Processe and Seales they shall use declaring that they have no Ecclesiasticall jurisdiction but meerely from the King ch 9. For uniting certaine Churches within the City of Yorke ch 12. which abolisheth Sanctuaries and Clergy in some cases 2. and 3. E. 6. ch 1. For the Vniformity of service and the administration of the Sacraments throughout the Realme ch 13. For the true payment of Tythes ch 19. For abstinence from flesh ch 20. Concerning Recusants ch 23. For positive Lawes made against the Mariage of Priests ch 23. The repeale of a Statute touching Precontracts of Mariage 3. and 4. E. 6. ch 10. For the abolishing and putting away of diverse superstitious Popish Books and Images chap. 11. That the Kings Majesty may nominate and appoint 32. persons halfe Clergy-men and halfe Laymen to peruse and make Ecclesiasticall Lawes ch 12. For the manner of Ordaining Ecclesiasticall Ministers and Consecrating Bishops ch 15. Against fond and phantasticall Prophecies 5. and 6. E. 6. ch 1. For the uniformity of Common Prayer and administration of the Sacraments ch 3. For the keeping of Holy-dayes and Fasting dayes ch 4. Against fighting and quarelling in Churches and Church-Yards ch 12. For the lawfulnesse of Priests Mariage and legitimation of their children chap. 13. Touching Religious persons and c. 23. Against Vsurie All these are clearely Ecclesiasticall Acts yet made by Parliament The Statutes in Queene Maries Reigne though of a different Religion from her brother and a zealous Pontifician sufficiently evidence the jurisdiction of our Princes and Parliaments in matters of the Church and Religion witnesse 1. Mar. Parl. 1. Ses 2. Chap. 2. Repealing diverse acts-made touching Religion in King Edward the 6. his Raigne and setting up Masse and the old Lyturgies againe chap. 2. Against Offendors of Preachers and other Ministers in the Church or Church-Yard or interrupting them in their Sermons or saying Masse under paine of imprisonment fines and Ecclesiasticall censures chap. 15. For re-edifying the parish Church of Saint Ellins in Stangate 1. Mariae Par. 2. c. 1. Declaring That the Regall power of this Realme is in the Queenes Majesty as fully and absolutely as ever it was in any of her most Noble Progenitors Kings of this Realme chap. 3. Being an Act of Repeale of two severall acts in the 7. yeare of King Edward the 6. touching the dissolution of the Bishoprick of Durham Chap. 9. Touching Ordinances Rules c. in Cathedrall Churches and Schooles c. 10. Repealing a statute for the uniting of the parish Churches of Onger and Greensted in the County of Essex 1. and 2. Phil. and Mary chap. 6. For the reviving of three Statutes made for the punishment Of Heresies and that with forseiture of Lands imprisonment and death in some cases chap. 8. Intituled an Act repealing all Statutes Articles and provisions made against the See Apostolike of Rome since the 20. yeare of King H. 8. and restoring the Bishops with their Courts offices the Pope himselfe to their former usurped jurisdictions in England ratifying this Popes very Bulles and dispensations to make them valid and setling the whole affaires of the Church of England chap. 9. 20. For the punishing of traiterous Sermons and Prayers against the Queene chap. 17. Concerning leases of some spirituall persons and 2. and 3. Phil. and Mary chap. 4. For the extinguishment of first fruits c. All Ecclesiasticall Statutes In Queen Elizabeths happy Raigne there are sundry Statutes abundantly manifesting her own and the Parliaments supreame Iurisdictions and Legislative power in matters of Religion Church-government Discipline c. as namely 1 Eliz. c. 1. An Act restoring to the Crowne the ancient Jurisdiction OVER THE STATE ECCLESIASTICALL SPIRITVALL and abolishing all fortaigne power repugnant to the same which gives the Queen her heires and successors all manner of Ecclesiasticall Iurisdiction in and over all Ecclesiasticall persons and causes and power to correct redresse and reform all manner of HERESIE SCHISME ERRORS ABVSES OFFENCES ECCLESIASTICALL prescribes the oath of Supremacy which all are to take and most Independents have formerly taken wherein they do utterly testifie and declare in their consciences that the Queen and her Successours are the onely supreame Governours of this Realme and other their Dommions as well IN ALL SPIRITVALL OR ECCLESIASTICALL THINGS OR CAVSES as temporall c. which jurisdiction of theirs they sweare to their power to assist and defend Which oath if any refuse to take hee shall forseit all his Ecclesiasticall promotions and temporall offices This Act likewise abolisheth the Popes jurisdiction under pain of a praemunire and other mulcts against the maintainers of it It determines what shall be adjudged HERESIE and what not namely Only such matter and cause as heretofore hath been determined ordered and adjudged to be heresie by the authority of the Canonicall Scriptures oâ— by the first foure generall-Councels or any of them or by any other generall Councell wherein the same was declared heresie by the expresse and plain words of the Canonicall Scripture or such as hereafter shall be ordered IVDGED OR DETERMINED TO BE HERESIE BY THE HIGH COVRT OF PARLIAMENT OF THIS REALME with the assent of the Clergy in their Convocation to wit by way of assistance and advice cumulatively not negatively as if their assent were simply necessary So as by this Act the Parliament is made the sole proper Iudge what is or shal be reputed punished as heresie what not how it shal be punished the highest point of Ecclesiasticall jurisdiction Ch. 2. For the uniformity of Common prayer and service in the Church and administration of the Sacraments enjoyning conformity under temporall and Ecclesiasticall punishments is an irrefragable proofe of the Parliaments Ecclesiasticall power in all Church matters and 1 Eliz. c. 3. 4. 6. 5 Eliz. c. 1. For the assurance of the Queens royall power over all States and Subjects within her Highnesse Dominions ch 23. For the due executing of Writs de Excommunicato capiendo ch 28. For translating of the Bible and divine Service into the Welch tongue 8 Eliz. c. 1. Declaring the manner of making and Corsecrating the Archbishops Bishops and Ministers of this Realm to be good lawfull and perfect ratifying the Booke of common Prayer and of Ordination together with the Queens Soveraigne Ecclesiasticall Authority 13 Eliz. c. 2. Against the bringing in and putting in execution of Bulls and other instruments of the See of Rome chap. 8. Against Usury ch 19. concerning Dilapidations c. 12. To reforme certain disorders touching Ministers of the Church ratifying the 39.
Lipsiae 1584. together with the severall Confession of all the Protestant Churches in Germany and elsewhere recorded in the Harmony of Confessions which were made published established by the severall Protestant States to Diets or Parliaments by common consent of the Nobles Magistrates Senates Ministers of those Churches not by the Clergy alone are a sufficient demonstration of their Ecclesiasticall legislative power and jurisdiction in all matters of Faith Discipline and Government In few words I dare averre that there is never a forraigne Christian Empire Kingdome or Republike in the world whether Protestant or Popish but hath in their Parliaments Diers Senates made sundry Lawes concerning matters of Faith Government Discipline Clergiemen and all Ecclesiasticall affaires yea for the establishment of that Religion Church Government and Discipline in present use among them as their severall Laws and Constitutions will abundantly manifest to any who have vacancy to peruse them I shall close up this Section with some presidents of the Parliaments of Ireland and Scotland which have most affinity to the Parliaments of England Among the printed Statutes of Ireland collected by Master Belton I mèet with these ensuing Ecclesiasticall Lawes made in the Parliaments of Ireland 36. H. 6. c. 1. That Beneficed persons shall keep Residence 7. E. 4. c. 2. 3. That none shall purchase Benefices from Rome and that pardons made to such as purchase them thence shall be voyde 10. H. 7. c. 5. Against provisors from Rome 25. H. 8. c. 2. For uniting the Personage of Cantrim to the Priory of Saint Peters 28. H. 8. c. 5. That the King shall be supreame head of the Church of Ireland ch 8. and 26. For payment of first-fruits ch 13. Against the Authority of the Bishops of Rome and chap. 14. 17 18 23. For other Ecclesiasticall matters 33. H. 8. c. 6. Conconcerning Mariages cha 12. For Tithes chap. 14. For erecting of Vicaridges 33. H. 8. Parl. 2. chap. 5. For suppressing religious houses 2. Eliz chap. 1. For restoring to the Crowne the ancient Iurisdiction and the State Ecclesiasticall and abolishing all forraigne power repugnant to the same cha 2. For the uniformity of Common prayer and service in the Church chap. 3. Concerning first fruits and Personages impropriate c. 4. For the conferring and consecrating of Archbishops and Bishops 11. Eliz. c. 6. and 13. Eliz. c. 6. with diverse others since For Scotland I finde many Ecclesiasticall Lawes concerning the Church Church-men and all matters of Religion made in Parliament and intermixed with their temporall Acts. To omit the Ecclesiasticall Lawes of King Keneth mixed with his Temporal enacted about the Yeare of our Lord 844. In the Statutes of K. William of Scotland made about the Yeare of our Lord 1170 chap 32. Is For maintaining the true Religion and the Rights and liberties of haly Kirke chapter 34. Of the honesty of Clarkes King Robert the first in his Parliament holden at Scone with his Bishops Abbots Priors Eaâ—iâ—s Barons and other Noblemen of his Realme to the honour of God and haly Kirke with common advise and consent of all the Prelates and Freeholders foresaide and haile community in the 13. Yeare of his Raigne to wit Anno 1319 made a law chapter 〈◊〉 For the freedome of the Kirke and Kirkmen and maintenance of true Religion And the second Parliament of this King chapter 1. Is of Donation of Lands made to Religious persons and chapter 14. Concernes Nunnes Among the Statutes of King David the 2. the 12th chapter is of Pilgranners and chapter 42. For freedome of holy Kirke Not to mention all the statutes made in the Parliaments of Scotland in times of Popery for advancing the Popes Authority Masse Prelacy with sundry Doctrines and Ceremonies abolished by subsequent Acts in times of Reformation I shall only give you a briefe account of some of their Acts of Parliament since beginning of reformation in that Kingdome I finde in Master John Knox his History of the reformation of the Church of Scotland lib. 3 pag 56 57. in the London edition â—644 That in a Parliament held in Scotland Anno 1543. there began question of the abolishing of certaine tyrannicall Acts made before at the devotion of the Prelates for the maintaining of their Kingdome of darknesse to wit That under paine of Haeresy none should read any part of the Scripture in the vulgar Tongue neither yet any Tractate or exposition of any place of Scripture which Act after great debate in Parliament betweene the Nobility Commons and Clergie was wholly repealed and this Act of Parliament enacted That it should be lawfull to every man to use the benefit of the Translations which then they had of the Old and New Testament together with the benefis of other Treatises containing wholsome doctrine untill such time at the Prelates and other Church-men should give and set forth unto them a translation more correct And so by Act of Parliament it was made free to all men and women to reade the Scriptures in their vulgar tongue and all Acts to the contrary abolished This was no small victory of Christ Jesus against the conjured enemies of his Verity In the yeare 155â— of the Protestants in Scotland petitioned both the Queene Regent and likewise the Lords Barons Burgesses assembled there in Parliament for repeale of severall Lawes formerly made against Heritickes for prayers in their vulgar Tongue frequent preaching or interpretation of the Scriptures due administration of the Sacraments of Baptisme and the Lords Supper Reformation of the Church Prelates and ecclesiasticall estate their lives Courts and proceedings And likewise entered a formall Protestation in the Parliament House After this in the yeare 1560. The Protestant Barrons Gentlemen Burgesses and others of the Realme presented a large supplication to the Nobility 〈◊〉 States of Parliament then assembled wherein they desired the abolition of Idolatry and such false Doctrin as wâ—e condemned by Gods word by Act of that Parliament and punishment to be appointed for the transgression that the abuses and prosanations of the Sacraments of Jesus Christ and of the true Discipline of the Church might be reformed That the Popes usurped ecclesiasticall Authority might be abolished and the Popish Clergy removed c. Which application being read in the Audience of the whole Assembly the Batons Ministers other Petitioners were thereupon commanded to draw into plaine and severall heads the summe of that Doctrine which they would maintaine and desire the present Parliament to establish as wholsome true and only necessary to be beleived and to be received within the Realme which they willingly accepted and within foure dayes presented a large Confession of the faith professed and beleived by the Protestants within the Realme of Scotland consisting of 25. Articles which were read in face of Parliament and after ratified by the three States of this Realme at Edinburgh the 17. of Iuly 1560. and by the whole body of the Parliament which
confession was againe ratified Anno 1567. in the first Parliament of James the 6. After which there was an Act made against the Masse and the sayers and heares thereof and another Act for the abolishing of the Pope and his usurped Authority in Scotland After this a forme of Church Government and discipline was presented to the Nobility to peruse but not then fully agreed on and setled The like Petitions and proceedings in ecclesiasticall affaires I finde in the yeares 1561. 1562. 1563. to 1580. 1581 1582. and that the Generall Assemblies of Scotland in nature of a Councell or Synod wherein they debated matters of Religion and Church-government consisted not only of Ministers but of Nobles Gentlemen with other Laikes and that their resolutions and Acts were not thought obligatory unlesse ratified by special Acts of Parliament by which they still petitioned they might be confirmed Not to trouble the Reader over long I finde these ensuing ecclesiasticall Acts of Parliament in Scotland against provisions from Rome Iam. 3. parl 6. c. 43. Iam. 4. parl 1. c. 4. parl 5. c. 53. Iam. 5. paul 〈◊〉 c. 119. Against Working Gaming playing haunting of Taverines Aâ—châ—uses and using any sorvile worke on the SABOTH-DAY Iam. 4. parl 6. c. 83. Iam 6. parl 6 c. 70â— parl â—4 c. 148 against Apostacy Idolatry Masse the Pope Semeniary Priests Iesuites uncommunicants Popery as Iam. 8. parl 1. c. â— 3 5. parl 3. c. 1. 45 46. 55. parl 4. c. 7 8. 35 parlâ— 7. c. 106. parl 10. c. 24 27. parl 12. c. 1 20. parl 13. c. 60. parl 14. c. 193. parl 16. c. 17 18. parl 19. c. 1. Against Adultery Mat parl 5 c. 10. parl 9. c. 74. Iam. 6. parl 2. c. 14. parl 7. c. 105 with sundry others which you may finde mentioned and recired in the 5 and 6 Acts of the second Parliament of King Charles at the Sessions holden at Edinburgh the eleventh day of Iune 1640 Regiam Majestatâ—â— to which for brevity 〈◊〉 referre the Reader I shall conclude with the Ecclesiasticall Acts made in the severall Sessions of the second Parliament of King Charles held at Edinburgh in the yeare 1640 and 1642 where in the presens government of the Church of Scotland together with their profession of Faith nationall Covenant and all Ecclesiasticall matters whatsoever were fully settled and ratified In the first Session of this Parliament I finde these ensuing Ecclesiasticall 〈◊〉 enacted Act. 4. 〈◊〉 the Ratification of the ACTS OF THE ASSEMBLY which are recited in and ratified approved perpetually confirmed by this law Act. 5. Anent the Ratification of the Covenant and of the Assemblies Supplication Act of Councels and Act of Assymbly concerning the Covinant and confession of Faith formerly made and subscribed sundry times here in recited and confirmed In which Act sundry lawes formerly made against Popish Idolatry superstitious Doctrine Papists Seminary priests Iesuits Papisticall Ceremonies Masse the Popes iurisdiction the reformation of the Church and maintenace of Gods true religion are recapitulated confirmed Acts 6. Rescissory repealing divers former Acts concerning Archbishops Bishops with other Prelates their unjust jurisdiction and authority Acts 7. For planting of Kirks unprovided with Ministers through the Patrons default Acts 8. Anent admission of Ministers to Kirkes which belong to Bishopricks Acts 9. discharging the going of Salt-pans and Milnes upon the Sabbath day Acts 10. discharging Salmon fishing upon the Sabbath day Acts 11. Against Papists Acts 12. discharging the Zule vacancy or Christmas Act 13. discharging Monday market in Edinburgh and elsewhere as occasioning great prophanation of the Sunday and distracting men from Gods publike worship and Service Acts 14. For taking order with the abuse committed on the Sabbath day c. Acts 15. Directing Letters of horning against excommunicated persons to which I might adde Acts 16. 29 30. 32. 37 38 having relation to the Church and defence of Religion And Session second of this Parliament 1641. Acts 8. 9 10 11 for abolishing the Monuments of Idolatry 12. Anent Non-communicants and excommunicate persons all printed besides sundry other Acts unprinted are an abundant Evidence both of the Scottish English Parliaments undoubted right jurisdiction and authority in all matter of Religion Discipline and Church-government maugre all inconsiderable late privateopinions to the contrary by whomsoever broached Section 4. Containing certain Corollaries from the premised Sections against the Inpugners of Parliaments and Princes Legislative Power and Authority in matters of Church-government Discipline Religion Together with a compleat Answer to Master Iohn Goodwins pretended Authorities my deare Brother Burtons and others Arguments to the contrary in Iustificaetion of their Independent way in some late Publications the substance whereof is here clearely refuted and this point among others cleared That just humane Civill or Ecclesiasticall Lawes binde the conscience in point of obedience And that there is no exact set forme of Church government universally prescribed in Scripture to all Churches IN the precedent Sections I have according to my solemne Covenant and Protestation abundantly cleared the ancient unquestionable Iurisdiction and Legislative Authority of our Kings and Parliaments in all matters of Religion Church-government Discipline by multitudes of expresse Presidents in all Ages and Authorities of all kindes I shall in the next place Dissipate all those empty clouds of objections which endeavour to obscure this clear-shining Verity by deducing some Corollaries from the premises and then refuting the principle late objections against the same The first Corollary is this That Bishop Laudes desperate Positions in his Anti-Parliamentary paper of Hopes and Feares about calling a Parliament An. 1627. That Church-businesse is not fit for Parliaments That the Parliament House one or both can be no competent Iudge in any point of Doctrine That the Papists insult over us by this meanes and call it Parliamentary Religion That the King suffers by this as much or more than the Church For in the Statute of submission of the Clergie the King and the Convocation are Judges of all Ecclesiasticall Causes An. 25 H. 8. c. 19. And why should the Parliament take this from either That he should have little hope of good successe in Parliament till they leave medling with the Church Are all dangerous false Positions exceeding derogatory and destructive to the indubitable ancient Rights priviledges and power of our Parliaments constantly exercised and enjoyed without dispute even in the darkest times of Popery and highest Ruffe of Pope of Prelates and ever since the Reformation admitted without any opposition but by Popish Priests and Iesuits as the forequoted passages of Bishop Jewell and Bishop Bilson withall the premises manifest Secondly That Master John Goodwins late printed passages against the Ecclesiastical jurisdiction of Parliaments seconded in substance by some other Independents viz. That the generality and promiscuous multitude of the world who have a right of nominating persons to Parliamentary trust and power are but a SECVLAR ROOT
them as men who invaded the very incommunicable royalties and priviledges of heaven and counted it no robbery to make themselves equall to God or to defame or draw an odium or contempt upon them and prepare the people before hand to oppose or reject whatsoever Church-Government they shall establish contrary to your Independent way for there can be no other reall end of these your Anti-parliamentary Sermons writings is such a transcendent crime and high affront against the Parliament as you are never able to expiate and is so farre from extenuating that it aggravates your former offences beyond expression Fourthly Your last clause And if continued c. intimates and speakes â—ound without any straining that the Parliament for the present are guilty of dashing their foote against Christ the Rocke of claiming the most sacred and incommunicable royalties and priviledges of heaven and making themselves equall to God And that if they persevere in the course they have begun in reforming our Church and setting up a Church Government according to the Word different from your new way it is such an high provocation against the most high as will kindle a fire in the brest of him whose name is Jehovah which will consume and devoure c. Could all the Malignant and Prelaticall party in England lay a greater wickeder or more unjust scandall in our Parliament then this or more defame them then by such a false report enough to fire the whole Kingdome against them as well as Gods wrath Certainly Master Goodwin I must tell you freely without malice or uncharitablenes and I beseech you pardon my zeale in this particular that your Iealousie and pen in this was set on fire of hell rather then heaven when you printed this passage and what ever censure you deserve I feare your Book demerits the fire to purge out this drosse yea all the late teares of Repentance you may shed will not be sufficient to quench those unhappy flames of contention your late Sermons and Pamphlets have kindled in our Church and State to omit your former Socinian Errors Thirdly Hee professeth that in case he hath said or written any thing detractory to the undoubted priviledges of Parliament yet my Inditement against him that he did it PRESVMTVOVSLY is such a charge which men whose ungrounded zeale hath not eaten out the heart of their Charity cannot lightly but recharge with unreasonablenesse and utter unlikely-hood Sir I dare affirme upon good grounds that you did this presumptuously as I charge it Grammarians Lawyers and Divines informs us that the Word Presumptuous comes from the verbe Praesumo which signifies to forestall to conceive before hand to usurpe or take that upon him which belongs not to him to doe a thing before a man bee lawfully called to it which belongs not properly to him or to doe a thing boldly confidently or rashly without good grounds or against Authority or Lawes or upon hopes of impunity He that doth ought in any of these sences may properly be said to do it PRESUMPTUOUSLY and that in Scripture phrase as well as in common parlance To apply this to your crime First you preached and printed these passages of purpose to forestall the Parliaments and Assemblies pious resolutions to settle one uniforme Church-Government and suppresse all private Coventicles of Sectaries or Anabaptists contrary to it 2. To establish support that Independent way which you had before hand without any lawful warrant conceived ere the Parliament had made choyce of or setled any Church-Government for you as the whole Tenor of your Bookes and Sermons evidence Thirdly It was no lesse then high presumption in you being a meere Divine and a man altogether ignorant of or unskilfull in the ancient Rights and Priviledges of our Parliament as your writings demonstrate and your selfe intimate p. 5. to undertake to determine and judge of them so peremptorily and in such manner as you have done When as if you had known any thing concerning the Rights of Parliaments you might have learned this among other things That Divines are no competent Iudges of Parliaments Priviledges That the Priviledges Rights and customes of our Parliaments are only to be judged and determined by the Parliament it selfe not in or by any other inferior Court much lesse in a Pulpit That the power and jurisdiction of the Parliament for making of Lawes is so transcendent and absolute as it cannot bee confined to causes or persons within any bounds and that the state and defence of the Church of England is the very first matter and care of the Parliament of England as all the premised Presidents manifest and Sir Edward Cooke with others might have informed you And for a man to undertake to judge of that which is above his power is expresly defined to bee presumption by Richardus de Media villa in 3. Sententiar Distinct 26. and other Schoolemen on that place and by Summa Angelica Tit. Praesumptus Fourthly You had no lawfull calling nor warrant from Gods Word or our Lawes to handle the Iurisdictions and rights of Parliament in your pulpit nor yet to dispute them in your writings in such a daring manner by way of opposition or to encourage people to disobedience to its Ecclesiasticall Lawes and descitions Therefore in this you were presumptuous by the Scriptures owne definition 2 Pet. 2. 10. Fourthly after you were questioned before a Committee of Parliament for these very passages in your first Sermon as exceeding scandalous Derogatory to the Members and priviledges of Parliament yet you in a daring manner whiles you were under examination audaciously preached over the same againe in substance in your Pulpit on a solemne Fast day and published them with additions in no lesse then two printed Bookes Yea since your very censure by the Committee for them you have in a higher straine then ever gone on to justifie them in print once more in your Innocencies Triumph like an incorrigible delinquent wherein you slander the Parliament more then before and shew your selfe a man dispising Government at least any Church-Government the Parliament shall establish not suitable to your fancy selfe-willed and even speaking evill of Dignities in your forementioned clauses others Therefore in this regard you are superlatively presumptuous by St. Peters resolution Yea most men whose ungrounded zeale to your new way hath not eaten out his braines and reason too must readily acknowledge it notwithstanding your two reasons to the contrary To wit First your former uninterrupted zeale to this Parliament and its cause you meane perchance before you were an Independent and since whiles you thought it would embrace your new way which doth but aggravate your subsequent opposition in presse and Pulpit against its undoubted jurisdiction Secondly The grounds and reasons you have given of your opinion which I shall examine in due place as if men might not do presumptuously against the lawfull power of Parliaments and
keeping the Commandements of the first and second Table the advancement of Gods Honour and Service the propagation of the Gospell the peace and well ordering of the Church State Family the performance of the externall publike or private exercises of Religion Or to avoyd scandalls Schismes Errors Innovations Corruptions in the Church or to bring men to the Ordinances and knowledge of the truth doe of themselves binde the Conscience at least in generall because they tend to the observation of the morall Law which wee are bound in Conscience to obey That particular civill and Ecclesiasticall Laws wherby the temporall Law givers not only signifie what is to be done but likewise seriously intend to command it and to obliege the infringers to an offence doe in particular and by themselves bind the Conscience under paine of sin and offence of God That other particular Lawes may bind the Conscience though not of themselves in regard of the thing commanded yet by accident when by their violation the Order Peace or government of the Church or State is disturbed the authority of the Law-givers and Magistrates dispised or just scandall given to the Church State or any weake brethren The Arguments to prove these positions follow 1. Those Laws to which men must be obedient and subject even for Conscience sake and that by Gods own command must necessarily binde the Concience But to such Ecclesiasticall and Civill Lawes as are sore-specified men must bee obedient and subject not only for wrath but even for Conscience sake Rom. 13. 1 2 5. Therefore they must necessarily binde the Conscience 2. Those Lawes whose violation drawes both a temporall and spirituall offence guilt and condemnation upon the infringers of them must needs obliege the conscience because conscience is sensible of the offence or sinne committed and dreads the punishment of it But the violating of such humane Laws as are forementioned drawes both a temporall and Civill Offence Guilt and judgment upon men as the Apostle yea every mans Conscience and experience determines Ergo they binde the Conscience Those Lawes and Ordinances which God Himselfe enjoynes us to obey even for the Lords sake must of necessity bind the Conscience to ready obedience because God Himselfe the Soveraigne and supreame Lord of the Conscience commands us to obey them But God Himselfe enjoynes us to obey the foresaid Lawes and Ordinances of men even for the Lords sake Romans 13. 1 3 5. 1 Pet. 2. 14 15 16. Ergo they bind the Conscience 4. Every Supreame Power Lawgiver Magistrate in commanding such things and making such Laws as aforesaid is but Gods owne Deputy Ordinance Minister Vicegerent in obeying whom wee obey and in contemning whose Edicts we contemne even God Himselfe from whom they derive their Authority Rom. 13. 1 2. 1 Pet. 2. 14 15 16. Ephes 6. 5 6 7. Col. 3. 22 23 24. Therefore their just Laws must needs oblige the Conscience as being in some sence the very Ordinances and Lawes of God Himselfe according to that resolution of Saint Bernard Sive Deus sive homo Vicarius Dei mandatum quodcunque tradiderit pari profecto obsequendum est cura pari reverentia deferendum ubi tamen Deo contraria non praecipit homo Which Augustine thus seconds In eare sola filius non debet obedire Patri suo si aliquod Pater ipsius jusserit contra Dominum Deum ipsius Ubi enim hoc jubet Pater quod contra Dominum non sit sic audiendus est quomodo Deus quia obedire Patri jussit Deus which he proves by Gods blessing of the RECABITES for obeying their Fathers command in not drinking Wine Jer. 25. Vpon this very ground Wives are commanded to submit themselves to their owne Husbands as UNTO THE LORD To bee subject to them in every thing as the Church is to Christ Eph. 5. 22 24. Col. 3. 8. Servants are commanded to bee obedient to their Masters according to the flesh with feare and trembling and singlenesse of heart as unto Christ Not with eye service as men pleasers but as the servants of Christ doing the will of God from the heart with good will doing service as Vnto the Lord not to men knowing that whatsoever good thing any man doth he shall receive from the Lord for YEE SERVE herein THE LORD CHRIST If servants in obeying their Masters Children their Parents Wives their Husbands lawfull commands serve and obey the Lord Christ Himselfe as the Scripture positively resolves then Christian subjects and Churches in obeying the lawfull Ecclesiasticall or Civill Lawes of their Princes and Parliaments obey and serve Christ Himselfe therein and so doe they who enact them and not commit the highest presumption that can bee against the most Highest as my Brother objects without any authority but with his Ipse dixi Fifthly Paul did endeavour and exercise himselfe to keepe a good Conscience alwayes both towards God and Man by obeying the just Laws and commands of man as well as of God as some Interprets expound it Acts 24. 16. Yea Peter commands servants to be subject to their Masters with all feare not only to the good and gentle but also to the froward and even for CONSCIENCE TOWARDS GOOD to endure griefe and suffer wrongfully from them and by the 1 Peter 3. 16. We are injoyned to have a GOOD CONSCIENCE Towards men who speake evill of us Whence thus I argue If a good Conscience must bee carefully exercised and kept as well toward the lawfull precepts and lawes of Man as of God then certainly they binde the Conscience as well as the Law of God else what had conscience to do with them But the supposition is most evident by the former texts Therefore the deduction thence Sixthly If such Lawes should not bind the conscience and inward man to the cheerfull practicall obedience of them but only the purse and outward man the obedience to them would bee lame or slavish the Lawes Nugatory and contemptible the end of the Laws which is cheerefull obedence to them for the advancement of Gods glory and the publike good of Church and State frustrated and the contempt of them no sinne at all against the fifth Commandement and the precepts of obedience to the higher Powers Magistrates and Rulers over us as all Expositors on the 5th Commandement resolve it is 7. The violating of such just Civill and Ecclesiasticall Lawes as these will cause violating whereof a tender true in lightned conscience will checke a man for and accuse him as guilty of an offence Therefore They must certainely oblige the Conscience else it would not checke at such a violation and acquit and cheere a man in case of ready Obedience as every mans experience can attest if hee narrowly watch his conscience in case it be not feared Eighthly Disobedience to the just edicts Lawes of Magistrates Governours Parents Naturall Civill or Ecclesiasticall are particularly branded both
Patterns deduced his Assize of surplesses and paterne of the new Altars Rules c. prescribed to be enquired of in his Visitation Articles But I hope my deare Brother can not spie out any such vision nor deduce any such conclusion from this Text nor from that of measuring the Temple Altar in the Revelation which I have elswhere answered and shall here omit The 4th Argument from Dutr. 4. 2. c. 12. 31. Proverb 30. 6. Reu. 22. 19. That God hath prohibited any addition to the Booke of sacred Scripture under a plague and heavy punishment Ergo there is a set forme of Church-government and discipline prescribed in the Gospell which none may vary from by addition or diminuition Is a meere Non-sequitur For first these Texts speake only of Additions to the Bookes Doctrine Histories Prophesies of the Canonicall Scriptures then written as my Brother acknowledgeth and the Texts infallibly prove not of any Church-government Discipline Ceremonies under the Gospell not so much as mentioned or imagined in them Therefore Brother you doe very ill for to wrest these Scriptures thus against their sence and meaning 2ly Brother you know that God himselfe after the writing of the Booke of Deuteronomie the Proveths caused divers other Bookes of Canonicall Scriptures in the old and the whole New Testament to be written for the further benefit and Instruction of his Church Yea many Additions were made to the service of God in the Temple not mentioned by Moses without infringing these Texts therefore your citing of them without any limitation is very impertinent 3ly I feare Brother that those who hold there is an absolute set forme of Church-goverment prescribed in the word to all Churches though they cannot shew it and yet cry up their Independent way as the very Government discipline Kingdome and Ordinance of Christ himselfe though they neither prove nor demonstrate it are far more guilty of this sinne of transegressing these texts by Adding to Gods word then those who deny it are of adding to or detracting from it Take heed therefore I pray of this sin your selfe which you would fasten upon others You know who are most guilty of this vaâ—ting cry The Temple of the Lord the Temple of the Lord the Temple of the Lord are these when yet they were but lying words which party boastes most of the Divinity of their way your whole Book sursets of this in every Page without one solid text to warrant what you so frequently over-confidently affirme Wherefore this Argument returns wholy on your self My Brothers 3. Objection is from the 1 Cor. 7. 17. So ordaine I in all Churches 1. Cor. 16. 1. Now concerning the collection the Saints as I have given order to the Churches of Galatia SO ALSO DO YE Every first day of the weeke or some one day of the weeke or weekly as some translate and the phrase will beare it let every one of you lay BY HIMSELFE in store as God hath prospered him that there be no gatherings when I come Act 14. 25. And when they had ordained them Elders in EVERY CHVRCH From which Authorities only and no other in the New Testament he inferrs That there is but ONE and the selfe same forme of Churchgovernment and Discipline prescribed to all Churches in the world in all ages without the least liberty of varying one from another or from the forme pretended to be thus prescribed But deare Brother what will you say if none of these Scriptures prove any such conclusion but the contrary have you not then injured the Readers and truth hereby Heare then how you are mistaken in them The question you know is not concerning Precepts Doctrines or Rules of faith which are the selfe same to all Persons Churches Ages and binde all alike but only of Church-Government disciplin But hath your first and principall text any relation thereunto No verily but to a meere privat case of conscience then undescided Whether a beleeving Wife might depart from an unbeleeving Husband or a beleeving Husband from an unbeleeving wife without mutuall consent if the unbeleever were willing to cohabit with the other This was the case of conscience then in question at Corinth and propounded specially to the Apostle to whom they Wrote for resolution v. 1. To this the Apostle gives a final desciton in the negative shewing sundry reasons for it v. 10. to 16. then v. 17. he concludes As the Lord hath called every one so let him walke AND SO ORDAINI IN AL CHVRCHES Now what Brother is this private case of conscience to one set forme of Church Disciplin or Government doth the Apostle say that this he ordained to be the very same in all Churches no verily there is no such mention or intention in the Text or Chapter so that the true deduction from hence will be but this absurd Nonsequitur The Apostle by the determination of Gods spirit ordained in every Church that Beleeving Wives or Husbands should not forsake their unbeleeving Consorts if they desired to cohabit with them Ergo he ordained one and the selfe-same unalterable set forme of Church-government and Discipline in all Churches whatsoever Your 2d text makes cleane against you For first the Apostle 1. Cor. 16. 1. 2. doth not say that he gave order for a collection in all Churches alike but only in the Churches of Galatia and there were many Churches else besides them Therefore this extends only to particular Churches not to all And so no proofe of any one universall Government of Discipline prescribed alike to all Secondly It was an order only upon a particular emergent transient occasion which might seldome or never happen againe to wit The present necessity of the Saints at Ierusalem in respect of a dearth and famine there To argue therefore an universall standing Church-government and Discipline from a particular transient occasion not permanent and lasting but contingent and temporany for this particular time and occasion only is very incongruous Thirdly The Apostle here prescribed no publique duty relating to Church-government or Discipline nor yet to be performed in the open Congregation for then there might have beene some vigor in the Text but but only a voluntary preparatory benevolence to be weekly laide apart in private according to Gods blessing on every mans estates as is cleane by the words Vpon the first day of the Week or wekely Let every one of you lay a part BY HIMSELFE not contribute publiquely in the Church in store as God hath prospered him that so there may be no collections when I come Therefore this Action hath no relation at all to Church-government Discipline or ought to be done publikly in the Church Fourthly This collection and the maner of it for every man to lay aside by himselfe some thing weekely according as God hath prospered him was only a preparatory extraordinary collection as the last clause that there may be
seven to what Rules Covenants Orders Censures Government Discipline every private Minister Eldership or every major part of a congregation shall arbitrarily prescribe unto their members as suitable to the Word No doubt he that hath a doubtfull case in Law would rather have the advice of many solid Lawyers then one he that is sicke in body will give more credit to the opinion of the whole Colledge of Physitians upon debate then to one or two Doctors or Apothecaries Whence the policies of all States Churches in all Ages have reserved the power of making Lawes and setling matters of greatest moment to their most generall Councells Parliaments and Assemblies not to Cabinet Counsells or Vesteries Brother it is a true rule of Aristotle that men are better governed by Laws which continue constant inpartiall inflexible then by Men whose lusts passions interests and private ends doe for the most part byasse them awry holds as well in Ecclesiasticall as civill Constitutions Therefore this legislative power and Jurisdiction of Parliaments and Synods over particular Churches is so farre from being a prejudice or slavery to them that it is as great a priviledge and freedome as our Parliaments are to our Kingdomes which onely make binding Lawes for all and the only meanes to free us from an arbitrary Government The third thing my Brother objects is That all these Churches where the Apostles Preached were of absolute Authority among themselves respectively and equall one to another not one of them having jurisdiction over another The seven Churches of Asia the Churches of Ephesus Corinth Antioch c. exercising all jurisdiction within themselves alone not being subordinate to themselves or any other as others object And in the Primitive Churches next after Christ for two hundred yeares or more the Government was almost popular and every Church had equall power of ordaining and casting out their Minister and were independent one of another as appeares by the Centurists Cent. 1. c. 7. Tit de Consoâ—iatione Ecclesiarum and De Synodis privatis To this I answer 1. That there is no such thing in the first Century my Brother quotes nor any thing in the second but that one particular Church and Bishop was not then Lord and soveraign over another but it saith not they were not subject to the determinations of publick Synods 2. That none of the Churches planted by the Apostles were absolute and Independent as you pretend For first they were all subject to the Apostles rules and directions both Churches Ministers Elders as is evident by the whole History of the Acts and all the Epistles written to those Churches after they were planted prescribing Rules and Directions to them for to follow by Pauls sending for the Elders of the Church of Ephesus to him to Miletus and giving them there a charge concerning themselves and their flockes Acts 20. 15. to 36. by â— Cor. 11. 18. That which commeth upon me daily the care of all the Churches c. 1 Cor. 11. 34. The rest will I set in order when I come by his commanding them to deliver the incestuous Corinthian to Sathan 1 Cor. 5. 4 5. Tit. 1. 5 6. Therefore they were not Independent or absolute in themselves but subordinate to the Apostles 2. Though they were not subordinate immediately one to another as one single Parish Church now is not subordinate to another particular Church nor the Churches of one City Republike Kingdom subordinate to another yet they were all subject to a Parliament Synod or combination of many Churches in cases of differences new opinions c. which concern the purity of Religion the suppressing of Schismes the common Peace or weale of all Churches in which all have equall interest as is cleare by the Synodicall determination and decrees of the Apostles Elders and Brethren at Ierusalem who sent Decrees to all the Churches of the Gentiles to observe Acts 15. throughout c. 21. 24 25. which is thus expressed Ch. 16. v. 4 5. And as they went through the Cities they delivered them THE DECREES FOR TO KEEPE THAT WERE ORDAINED OF THE APOSTLES AND ELDERS WHICH WERE AT HIERVSALEM And marke the happy fruites and effects of those Decrees And so was the Church established in the Faith and increased in number daily It was well there were no Independents then they would have quarrelled both this Synod and its Decrees as they doe most strangly now or sought for to avoyd this unavoydable president argued as some doe now What we are Independent Congregations absolute and compleate within our selves what hath the Church or Synod at Jerusalem to doe to make Decrees for us to keepe who are under Christ alone as our onely King Head Governour Law-giver not under Apostles Elders Synods or any other Church who may not Lord it over us Hence then I argue that the Churches then were not Independent because they thus readily embraced submitted to the observation of these Synodall Decrees which our Independent Churches will not stoop to saying Their Churches are absolute intirely their owne who is Lord over them Adde to this that the Apostle in the 1 Cor. 11. 15. argues the unlawfulnesse of womens praying without vailes and of mens wearing long haire ad never longer in England then now in the Church of Corinth from the very custome of other Churches Neverthelesse saith he if any man seens to be contentious in opposing the premises we have no such custome NEITHER THE CHVRCHES OF CHRIST where Paul from the custome of all other Churches of Christ condemnes the irregularity of some in the Church of Corinth whence I argue If the lawful laudable customes only of all other or most of the Churches of Christ ought to oblige a sister Church that is singular and different from them to uniformity with them in things convenient and just as this Text manifests then by like reason the just Decrees and Canons of many Churches combined ought to oblige particular Churches which are under their precincts 3. Though the Church of Corinth did not exercise Jurisdiction or claime a power over the Church of Philippi nor one of the seven Churches exercise a Jurisdiction over the other as they were single Churches and under severall civill Government whose Magistrates then were not Christians yet Paul John and the other Apostles held a jurisdiction over them as their Epistles to them manifest and they all combined in a Synod had power by their Deputies one over another not as particular Churches but as a Synod wherein they were all combined as the second Century cap. 7. Master Rutherford his due Right of Presbitires Art 15. p. 355. to 480. to whom I sha refer the Reader My Brothers Argument therefore is but this in substance The Church of Sepulchres hath no jurisdiction over Saint Androwes nor the Church of Pauls over Westminster not the Church of England over the Church of France or Scotland Ergo a generall Councell or
Nationall Synod wherein these Churches are all combined hath no juridiction or legislative Authority over them nor any other particular congregation under their precincts A doughty Argument much like this in effect The Burrough of Westminster hath no jurisdiction nor power to make binding Lawes for the Burrough of Southwarke not the county of Kent for the county of Middlesex nor any one City County or Burrough in England power to prescribe Lawes to one another Ergo all these counties cities burroughs assembled in Parliament in their Knights and Burgesses have no power to make Lawes to bind any of them nor the Kingdome And what then becomes of our Parliaments Authority and legislative power if this kind of logick be admitted 4. My Brother other Independents generally grant that every Congregation may and ought to give an account of their actions censures proceedings and opinions to another private Church therefore they are not absolute nor simply Independent in regard of other particuler Churches much lesse then in respect of an whole Nationall Synod Parliament or Presbitery which reason others having largely prosecuted I shall but touch 5. I demand whether every particular Church or Congregation whatsoever be such an absolute compleat independent body in it selfe subject only unto Christ c. or only independent Churches and congregations If Independent only I pray shew your Magna Charta for such a peculier priviledge which no Churches else enjoy or challenge but onely yours If all particuler Churches enjoy this priviledge then marke the consequence Papists Arminians Anabaptists Sociniaas Antinomians Arrians Familists and as one Master Williams an Independent affirmes in Print Mahumetans Iewes and all the severall Sects of Religions in the world mustered up by Master Samuel Purchas in his Pilgrimage and Voyages must be absolute and Independent to nor may any Magistrates Parliament Synod make Lawes to regulate reclaime suppresse or punish them because they are subject to none but to Christ and accountable onely to him and their consciences free then every Sectary Schismaticke Hereticke what soever may gather and set up an Independent Church of three or foure families persons in a corner and neither King Parliament nor Presbiteries may question or suppresse them because they are immediatly subject to none but Christ Then persons questioned excommunicated by their congregations or such members of your Churches who either feare your censure or fall into any pett or humour against your Ministers Elders Government may set up a new Church of their owne and so avoyd both your jurisdiction and censures In one word this absurd Paradox would open a large guppe to all Errours Heresies all Sectaries Schismaticks impious practises and opinions without the least impunity restraint or meanes of reformation 6. This conceit derived onely from the Pope himself who claimes this priviledge that he is subject and accountable to none but Christ himselfe in spirituall things and is an Independent Church within himselfe as the Iesuites with others affirme makes every Independent Church or Minister a meere Pope subject and accomptable to Christ alone I beseech you therefore Deare Brother tell me how you can be said to renounce the Pope Popery Antichrist and abolish them out of our Realme to your utmost power according to your Vow and Covenant when as you banish onely one Pope and set up many in making every Independent Minister and Congregation a meer Antichristian Pope exalting it above all that is called God as immediately subiect to none but Christ My Brothers fifth Objection is That Christ should be very unfaithfull carelesse and leave his Church to six and seven if he had not prescribed as exact a Church Government and Discipline for it under the Law as under the Gospel And we should have a mad world he should say Church if it were left to Christian Princes Civill States or Parliaments to set up such a Church-government and Discipline as they should conceive were most suiteable to Gods Word and the Lawes and customes of the Realm and manners of their people I Answer 1. In generall In generall that this is onely words not proofes matters of fact as this now controverted is must be ever proved by reall visible demonstrations not farre-fetched inferences fancies probabilities suggestions or pretended inconveniences of our owne devising Therefore Brother trouble not the world any more with inferences or illustrations of what is not but produce some down-right Scripture proofes of what really is what Philip spake in one sence to our Saviour Shew us the Father and it sufficeth us I shall say to you shew us your Church-Government deliniated prescribed to all Churches in Scripture in all particulars wherein we differ and it shall suffice us but your Inferences from the Tabernacle Temple Ezechiels vision these objected inconveniences neither will nor can satisfie any man who hath any science conscience or reason to guide his choise 2. I answer That Christ hath not been so extreamly negligent or carelesse as to leave his Church under the Gospel at six and seven though he hath not been so exact in prescribing or establishing a set forme of Church-Government and Discipline under the Gospel as he was in the Old Testament in setting downe the patterne of the Tabernacle Arke Temple under the Law as you object For Brother your selfe acknowledge in your Margent pag. 5. 6. upon second thoughts that he hath not done it though you affirme the contrary in your Text Wil you I pray argue that Christ is more carelesse of his Church under the Gospel then under the Law because the manner and time of Circumcision eating the Passeover consecrating of Priests with all their accoutrements the forme of the Tabernacle Temple with all the Services Sacrifices thereto belonging are more exactly and particularly set downe and prescribed in the Old Testament then the manner time or forme of Baptisme administring and receiving the Lords Supper ordination of Ministers the model or fashion of our Churches and their necessary furniture are in the New or because the use of solemne Vowes and Covenants your great Diana the manner of solemnizing Fasts sanctifying the Sabbath Feastivalls Nationall Assemblies c. are more exactly delineated and prescribed in the Old Testament then the New Or which soares higher was Christ more carelesse of his Church before then under the Law because he gave them not the Law in writing as he did in after times or carelesse of the Church under the Law because he gave them not the Gospel then but Law alone Brother your self acknowledge that Christ hath left his Churches childrens consciences more free under the Gospel then they were under the Law exempting them from the Ceremoniall Law and all humane Ordinances to which they were formerly obliged Is he therefore carelesse or unfaithfull I beseech you Brother take heede how you cast dirt in Christs owne face by such strained inferences or charge your Brother with no lesse
then Heresie or hereticall Doctrin by such extravagant inferences and incoherent Arguments for fear you dishonour both your Master and your self 3. Though Christ hath left no absolute exact forme of Church-Government in Scripture for all Churches and Ages yet he hath left his Word to be a light to the feete and a Lanthorne to the pathes of all his Saints and Churches and said downe such generall Presidents rules and directions therein as may serve for ordering directing and regulating of all Churches herein yea he hath given us some more particular rules for some things which concerne the Government of his Churches The Scripture hath generall Rules for our faith life manners thoughts words actions apparell eating drinking praying preaching receiving the Sacrament c. applicable to all particular cases and occurrences concerning them though not particular punctuall rules for deciding all those cases of conscience and controversies that frequently arise concerning them yet Christ is not unfaithfull because he hath left his Church sufficient rules and meanes of salvation in generall or particular to bring it safe to heaven 4 The providing of godly and faithfull Ministers Magistrates and Governours of the Church to put good Laws Disciplin and Government in execution is a great part of Christs charge and care as well as providing his Word and a Government for his Church Will you charge Christ then with negligence and leaving his Church to six and seven because every Minister of Christ hath not the selfe-same measure of gifts and endowments to discharge his Ministery or because some Ministers are more negligent in their places then others and some sheep are left oft-times without a Shepheard or committed to a Iudas a Thiefe or to Wolveâ— false Teachers Seducers which teare and devoure instead of feeding them or because he set not up and maintained this forme of Church Government you now contend for as his and none else beside in all Churches for so many hundred yeares together but reserved this honour in this latter age to some of you or rather to the Anabaptists and Brownists your Predecessors herein to advance it Brother you may easily discerne by this where your owne pretended inconveniences and inferences will drive you at the last if you rely upon them I beseech you therefore as a loving Brother to forbeare them for the future 4. Whereas you object We should have a mad world of it if Civill States Magistrates Kings and Parliaments should set up such a Government 〈◊〉 they conceived to be agreeable to Gods Word and the good Lawes and Customes of their Realmes I answer 1. That it is your own position that every particular man and Church ought to walke according to the rule of their own consciences and judgement not anothers Christ only being Lord of their consciences If then a whole Kingdome Parliament Church or Realme shall conceive and be perswaded in their consciences that such and such a Church Government is most consonant to Gods Word most suiteable to their condition and therefore shall upon solemne debate after much seeking of God by Prayer and Fasting make choise of this government before another as by electing a Presbyteriall rejecting an Independent way What madnesse or inconvenience meer slavery tyranny humane invâ—ntions superstitions or corruption will this introduce Shall they be Hereticks presently for such a choise as you define them Shall private men have more liberty of choise or conscience then whole Nations Synods Parliaments or more wisedome temper knowledge discretion conscience then they Indeed I have read of one Parliament stiled the Mad and another the unlearned because there were no Lawyers in it and no doubt both Parliaments Councells Synods generall Assemblies may and doe sometimes erre and that grosly as well as private persons or congregations But doubtlesse all reasonable men will and must acknowledge that two are better then one a whole Court of Iustice lesse liable to errour and corruption then a particulâ—r Judge a whole Parliament then a Committee an whole Synod then a private Conventicle or congregation Then tell me in sober sadnesse good Brother whether your Independent Assertion That every particular Minister hath power to gather and set up a Church of his owne Independent from any other and to choose such a Discipline Government to themselves as they CONCEIVE to be most suiteable to Gods Word though in truth it be not so but a meer CONCEITE as I feare your New way is That particular Christians have power to unite themselves into a Church and elect a Minister and Government of their owne choise most agreeable as they thinke to the Word And that every Sect and Person ought to have free liberty of conscience in the exercise of what they beleeve Or my Position be likely est to produce more madnesse in the world or mischiefes in the Church Certainely it will be a madder world and Church too indeed when every private Minister and Christian may follow their owne opinions fancies crochets waies every Sectary set up his owne congregation sect and vent his owne erronious schismaticall Opinions without control when every man shall have priviledge to doe What seemes right in his owne eyes as if there were no King in Israel no Parliament in England when every Anabaptist Enthusiast or brainsick Melancholico shall not only build Churches in the ayre different from all others but set them up openly in our Cities Counties Kingdomes without impediment in contempt of Lawes Parliaments all Civill or Ecclesiasticall Authority as too many I feare doe now and I hope the High Court of Parliament will remedy it in due time because they deem their owne fancies Gospel their owne Juventions Christs Oracles Certainly the world and Church will both be mad in good earnest when such a licentiousnesse shall be proclaimed under the Notion of Christian Liberty every mans own private way christned with the Name of Christs Kingdom c. though it hath small affinity with it The God of peace order of his infinite mercie preserve us safe from this Maniaca Insania this deadly madnesse into which we are running and hath already desperately seized upon the Braines and hearts of many My Brothers sixth Objection is this That Parliaments Councells Synods are not now infallible but subject unto errour many of them having erred and that grosly in former and late times That neither Parliament nor Assembly can now say as that Synod Act. 15. 28. It seemeth good to us and to the Holy Ghost they being not endued with an infallible spirit Therefore they can make no binding Determinations Lawes Canons Decrees in any Ecclesiasticall matters to oblige any particular Churches or christians Good Brother writes he for all your punctuall quotations of that Scripture Acts 15. you doe not all this while tell us that which is the maine of all which we finde in the 28. verse IT SEEMED GOOD TO THE HOLY
no collections when I come and the very words import Therefore it can be no president for an ordinary constant unalterable universall Church-government and discipline established in all Churches 5ly Which takes of all and turnes its edg against my Brother It is must be confessed that this is no binding precept nor president in point of collections themselves much lesse then in other things For 〈◊〉 demand of my Brother 1. Whether this text did simply bind all the Corinthians to a weekely preparatory contribution towards the poore Brethrens necessities that were in Jerusalem so as they might not deny or vary from it it being rather a bare advise then a peremptory precept a meere voluntary charitable action as is cleare by comparing it with Act. 13 28. 29. 30. Rom. 15. 25. 26. 2 Cor. 8. 9. 1. to 15. especially v. 7. Every man according as he hath purposed in his heart so let him give not grudgingly as of necessity for God loveth a cheareful giver 2. Whether they were necessarily tied to make privat contributions only on the first day of the week no other or had they not a liberty notwithstanding this order to do it on any other week day as wel as on the first or every day or every fortnight or 10. dayes if they pleased as their particular occasions and conditions administred abillity or opportunity for such a charitable worke 3ly Whether this prescript forme of collection admitting it obligatory during this occasion did bind any Church but this of Corinth and those of Galatia only or whether it obliged all other Churches then or simply binds all Churches now to this forme of preparatory or privat contributions or not If you say no then you yeeld the cause since this president binds no Churches now to any punctuall imitation Therefore it is no proofe at all for any one divine universall unvariable forme of Church-government and discipline in all ages prescribed by Scripture If you say yea then all Christians Congregations in the world your Independent to offend against this the Apostles divine institution in not retaining this form of privat collections by segregating something for the use of the poore Saiâ—ts on every Lords day or weekly in suffering publique gatherings for the poore in Churches on Lecture dayes or week-day fasts whereas these were no such collections but only laying somthing up in private by way of preparatory Charity against the Apostles comming who would then receive every mans particular Charity by itselfe and not trouble them with any publike collections In one word No Churches nor Independent Congregations hold themselves strictly obliged to this forme of collection which was not publique but private every man by himselfe but all hould they may with safe conscience vary from it Therefore if this collection be a part of Church-government or Discipline under the Gospell as you make it this Government Disciplin is both mutable and arbitrable in this particular and so by consequence in others to as occasions and conditions of the Church do vary Your third Text of Acts 14. 23. When they had ordained them Elders in every Church proves nothing for what you alledge it For first it extends not to all Churches then planted in the World but onely to every Church in Derbie Lystra Iconium Antioch to which every Church relates as is cleare by comparing it with the three preceding and following verses whence the Argument from this Text can be but this The Apostles ordained Elders in every Church at Derbe Lystra Iconium and Antioch and so in every City in Creete Tit. 1. 5. Ergo in all Churches throughout the world Which is no infallible inference They might do it in all or most Cities where the Congregations were great yet not in Villages or lesser places where the number of Beleevers was but small Secondly This proues there were Elders ordained by the Apostles in many if not most Churches But yet it concludes not infallibly that there must of necessity bee Elders ordained by those who are no Apostles in all Churches There were such Elders then Ergo there must of necessity be such now in every Church unlesse there be a direct precept enjoyning them for perpetuity is no infallible Argument Thirdly Admit it generall and binding unto all yet this proves onely that there ought by Apostolicall president and institution to be Elders not one but more in all Churches what then becomes of some of your Independent Churches which have none as Master Simsons had none in Holland and as no new Independent Churches in or about London had when they were first gathered These certainly were no true Churches of Christ by this rule because they wanted Elders Fourthly This Text speakes onely in the generall that they ordained Elders in every Church But what sort of Elders they were Ruling or Preaching Elders onely or such who did both Rule and Preach or in what manner they were ordained whether by lifting up of hands onely to chuse them and no more or by laying hands upon them or by the Apostles owne imposition of hands only as Apostles or joyning with others as ordinary Ministers or in any other form is not expressed So that this Text onely informes us that there were Elders ordained in every Church but determines nothing of their office or in what manner or form they were ordained Therefore it concludes nothing for any exact compleat unalterable universall forme of Church-government in all particulars prescribed to all Churches ordaining of Elders being onely one part of Church-government not the whol no part of Discipline that left very indefinitely in respect of the manner and forme which the Scripture hath not by any direct precept or president reduced to an unalterable certainty but rather left Arbitrary and indefinite as will appeare by comparing Num. 8. 10. Acts 1 23. 24. 25. 26. c. 6. 5. 6. c. 14. 23. 1 Cor. 4. 14. c. 5. 17. 22. 2 Tim. 1. 6. 1 Tim. 4. 14. Tit. 1. 5. It being a great Controversie at this day whether imposition of hands be now simply necessary in the ordination of Presbyters Deacons or Lay-Elders or whether it be but an arbitrary ceremony which may be omitted without prejudice if there be cause whether it belonged to the Apostles onely as Apostles or as Presbyters whether it be appropriated to Preaching Elders onely as such or to ruling Elders as well as they or to the whol Church or Congregation and such as they shall appoint Or to Arch-bishops and Bishops only as such as many held of late though now that question is out of date So as neither of these Texts in severall nor any nor all three of them conjoyned prove any such conclusion or universall set forme of Church-government and Discipline for all Churches as is pretended My Brothers 4. Objection is The every particular Congregation is a compleate intire absolute spirituall Republike Corporation Body and City of God of it self
and of absolute authority within it self subject to no other Jurisdiction then that of Christ his Word and Spirit and not to any other particular Congregation Synod or Nationall Church or humane power whatsoever Therefore the Parliament and Assembly can make no Canons nor Rules to binde it nor prescâ—ibe any Church-government or Discipline to it Brother this is the summe of your whole Book and it grieves me to see so many strange Parodoxes piled up together to support an Independent Fabrick by one of your yeares and Iudgement Give me leave therefore to discover your manifold over-sights in this particular by such demonstrations as you shall not be able to gain say First then I say that the whole Church of Christ is but one intire Mysticall Body whereof Christ is the supreame Spirituall Head and Governour and all particular Churches only members of this intire Body as the head hand feet are members of the Naturall Body not absolute bodies of themselves as every house or Parish in a City is a member of the whol City Every Company or Regiment in an Army a member of that Realme not absolute bodies Cities Armies Kingdomes of themselves That this is truth we have sundry expresse Resolutions of Scripture in positive tearms as the 1 Cor. 12. 12 13 14. 26. 27. and in truth the whole Chapter Ephes â— 22 23. c. 2. 14. 15. to the end c. 4. 11. to 17. c. 5. 23. to 33. Col. 1. 18. 24. c. 2. 17. 19. which you may peruse at leisure Ephes 4. 3. to 7. Endeavouring to keepe the unity of the Spirit in the bond of peace For there is ONE BODY one Spirit one Lord one Faith one Baptisme One God and Father of all who is above all and through all and in all And John 17. 20. 21. 23. Neither pray I for these alone but for them also which shall believe on me through their word THAT THEY ALL MAY BE ONE as thou father art one and I am in thee that they also MAY BE ONE IN US and may be made perfect IN ONE Hence the Scripture usually expresseth the whol Catholike Church of Christ which allages hitherto have believed to be but one so far as to make it an Article of their Creed under singular titles as the Church A WOMAN MY LOVE MY DOVE my Sister my Spouse a Garden a Vineyard a City a Congregation an Assembly Sion Jerusalem an House a Flocke a Body and the like to note it unity that it is but ONE intire spirituall Corporation though distributed into severall particular Congregations scattered â—ver the face of the whole World This being an indubitable verity strikes off the head of your Galiah and subverts the very foundation of Independent Congregations which would be absolute and compleat spirituall Bodies within themselves and no members of a Catholike or Nationall Church Secondly If all the particular Churches in the World bee in reality but one intire Body and Church of Christ then by the self-same reason likewise all the particular Congregations within one Nation Kingdome Republike united in one civill Corporation under one Head and temporall government are but one and the selfe-same Church and members one of another not absolute Independent Congregations of themselves subordinate to no other even as all the particular persons in a House make up but one Family all the particular Houses Parishes in a City but one City all the severall Cities Counties in a Kingdome one Realme and all the Nations on the earth but one world of men These cleare principles of Divinity Policy Nature experience none can or may deny unlesse he hath lost his sences or means to subvert all humane Relations and Societies And my Brother acknowledging the whole Nation of the Jewes to be but one intire Nationall Church though divided into sundry Synagogues and particular Congregations as is evident by Acts 15. 24. FOR MOSES OF OLD TIME hath IN EVERY CITY them that Preach him being read in THE SYNAGOGVES EVERY SABBATH DAY compared with Psa 74. 8. Matth. 6. 2. 5. c. 7. 1. 8. c. 9. 35. c. 23. 34. Mark 1. 21. 23. 29. 39 c. 3. 1. n. 5. 22. Luke 4. 15. to 44. c. 13. 10. c. 21. 12. John 6. 59. c. 9. 22. c. 18. 20. c. 10. 2 Acts 9. 2. 20. c. 13. 5. 14. 42. c. 14. 1. c. 17. 1. 10. c. 18. 4. 7. 13. 26. c. 19. 8. c. 22. 12. must of necessity subscribe to this conclusion issuing naturally from it that all particular Congregations in any one Christian Realm Nation Republike are but one intire Church though divided into severall squadrons for necessity and conveniency as one house is into many Roomes one City into many Streets Parishes companies wards one Kingdome into divers Counties Provinces One Parliament into severall Houses Sub-Committees as there is occasion one Armie into severall Regiments Brigades Companies Troopes Thirdly It is at clear as Noonday That in all Civill or Ecclesiasticall Corporations Congregations or Societies of men united into one common Politique Body the whol body or greater part hath by the Law of God Nature Nations a lawful inherent jurisdiction over every particular member or lesser part to make Laws and common Rules to obliege them for the safety peace benefit of the whol Body In all Parliaments Councels of State or War Cities Corporations Societies Courts of Iustice Chapters Committees yea in all elections of Magistrates Ministers Knights or Burgesses of Parliament Majors of Cities Masters Wardens of Companies heads or fellows of Colledges Church-wardens and the like the whol Body or major voyce bindes the lesser number all the whol body ever over-rules the parts And it must needs be so els there could be no Rule Order Government in any of them if one member only or the lesser part should over-rule and prescribe Lawes unto the whole or greater part not they to them The like rule holds firme and hath ever taken place 〈…〉 â—â—mall generall Nation Provinciall Parochiall or Congregation 〈…〉 Synods Convocations Assemblies or meetings in all matters of 〈…〉 Discipline Government Lawes Rules Edicts Censure Descition 〈…〉 Yea in Independent Churches themselves the Votes Orders 〈◊〉 determinations of the whole or major part of the Congregation binde all the other dissenting as well as consenting members neither will any Independent Congregation admit of any into their new society but such who shall first submit to the Covenant Orders Government Rules and Discipline that Congregation or the major part thereof hath elected established Fourthly It is a principle of the Law of Nature and common Reason which all Republikes Churches Societies of men in every age till this present have admitted that the Lawes Ordinances Decrees of the greatest Civill or Ecclesiasticall Assemblies where the whole Realme Republike Church or Nation are personally or representatively present by their deputies or Proxies obliege all inferiour Corporations Societies Churches Congregations Persons within their