Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	antioch_n	apostle_n	elder_n	2,819	5	9.5165	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91309	Truth triumphing over falshood, antiquity 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; ... In refutation of Mr. 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.	Prynne, William, 1600-1669.	1645 (1645)	Wing P4115; Thomason E259_1; ESTC R212479	202,789	171

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 Sai●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

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 Conso●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 ● 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

liberty left them to elect what civil government they by publique consent shall deem most convenient provided it be generally agreeable to Gods Word which hath prescribed generall rules applicable to all civill Governments actions as well as Ecclesiasticall and spirituall though no one Government in particular And why the Government of the CHVRCH MILITANT should be more particularly uniformly unalterably said down in scripture then the Government of Christian Kingdoms Nations states under the Gospel which leaves both of them equally undetermined since both of them were alike limited among the Israelites under the Law no rational man cangive any solid reason Christ being King of Kings Lord of Lords yea a great King over all the Earth the only Potentate and Lord of Kingdoms Nations Republiques and of mens bodyes estates as well as KING and Lord of his Church Saints or of mens soules and consciences 9ly There was not only one uniforme Church-government at first under the Gospell in all Churches no not in the Apostles times for in the originall gathering and planting of the Christian Churches they had at first only Apostles Brethren no Elders or Deacons After that their Churches increasing they proceeded to elect ordain Deacons in the Churches of Ierusalem and afterwards some other Churches though not in all for ought we read Not long after the Apostls ordained Elders in Churches which had none at first after that Widowes in some Churches not in all In the primitive Churches some Congregations had Apostle s Evangelists Prophets workers of miracles Healers by miraculous extraordinary gifts of healing men endued with diversities of Tongues Interpretation of Tongues GOVERNMENTS that is men gifted with an extraordinary faculty of Governing Churches all which the Scriptures many Divines distinguish Other Churches at that time had none of these Officers or members and all Churches have beene deprived of them since those dayes these Officers not being perpetuall but temporary as all acknowledge though Christ might have continued a succession of them still had he pleased Therefore the Government and Officers of all Churches not being de facto one and the selfesame in all particulars in the very Primitive times as well as since it can never be proved to be of divine right but one the sel same in al succeeding ages without the least variation since it was not so in the Apostles days 10ly The Apostles speech 1. Cor. 12. 4 5. 6. c. There are diversities of gifts but the same spirit and there are differences of administrations but the same Lord and there are diversities of operations but the same God which worketh all in all compared with v. 8. to 13. ch 9. v. 19. to 24. I made my selfe servant unto all that I might gaine all And unto the Jew I became as a Jew that I might gaine the Jew to them that are under the Law as under the Law that I might gaine the Jew to them that are under the Law To them that are without Law as without Law that I might gaine them that are without Law To the weake I became as weake that I might gaine the weake I am made all things to all men that I might by all meanes save some paralleld with Acts 15. 1. 2. 5. 6. to 32. Ch. 21. 18. to 30. by which it is evident that many Churches of the Iewes and those in Jerusalem did still rotain the use of Circum●ition purification other Iewish Rites Ceremonies which the Churches of the Gentiles by the Apostles owne resolutions WERE NOT TO OBSERUE And with Acts c. 2. to cap. 22. where it expresly appeares that the Apostles and other Christians equally frequented the Iewish Temple Synagogues conforming themselves to the Orders discipline thereof and their owne private Assemblie Cougregations consisting all of professed Christians Wil expresly clear it that all particular Churches Congregations in the Apostles times had not one and the selfe same Church-government Orders Ceremonies Therefore it is most cleare there is no such uniforme general government or discipline necessarily prescribed in the Gospel unto al without the least variation as is objected Eleventhly It must be granted to me till disproved that before the Law from Adams Creation till Moses there was no one universall set forme of Church Government and discipline enjoyned to be observed by all the world from which none might vary in any particular That under the Law it selfe there was one forme of Government Worship Discipline Ceremonies and Solemnities to be observed in the Wildernesse another in the Lind of Canaan One forme in and under the Tabernacle revealed by God described by Moses another in and under the Temple shewed by God and appointed by David and Salomon Yea the second Temple and its Ornaments services differed somwhat from the first and all of them expired when the Gospell came If then there were no one universall constant forme of Church-Government Discipline before and under the Law it selfe then by parity of reason till direct Scripture proofes be produced to the contraty there neither is nor can be any such under the Gospell Twelfthly The Scripture as all must acknowledge gives not many particular but mostly generall Rules for the Government and regulating of our thoughts words actions lives Children Servants Families callings the fashion of our apparell gestures eating drinking sleep c. Yea the promises and threatnings in it are for the most part generall and indefinite yet applyable to every particular person and occasion If then there be for the most part only generall Rules precepts which admit some Latitude and variety in particulars prescribed to us for the very ordering and regulating of our thoughts words actions lives apparell meat drinke c. Then certainely there are but generall Rules and Precepts given us for the Government Discipline of the Churches which admit varieties of Government discipline in sundry particulars so as they agree in the generall with the Word and bee not repugnant to it as well as the generall Rules for regulating our words thoughts actions conversations callings apparell meat drinke and family Governments admit of variety which more immediately concerne every man then the more remote and generall Government of the Church But against this my Brother Burton Objects 1. That God in the Old Testament did give this charge to Moses See that thou doe all things according to the patterne shewed thee in the Mount Hee must not vary ONE PIN And when the Temple was built God was so exact in this that he would not leave it to David himselfe though both a King and a Prophet and a man after Gods owne heart to set up what worship he pleased in the Temple but God gave him an exact patterne of all and that not only by his Spirit but in writing that he might neither adde to nor omit IN THE LEAST TITLE 1 Chron. 28. And it was never left

reason all their Lawes Canons Edicts should be obeyed as just and good but such wherein there is apparant errour and pregnant contrariety to the Scrip●●re 4. All determinations of men not immediatly directed by an infallible spirit ●ven in Church-affaires ought not to be condemned but submitted to since Paul resolved some things of his kind by his owne private spirit vvithout the spirit of God especially inspiring him to which yet we all submit as is clear by 1. Cor. 7. ● 11 to 40. For that clause concerning the holy Ghost I shall give you a very full answer to it First it is cleare by Acts 15. 6. 7. 12 13. 22 23. that those who used this expression It seemed good to the holy Ghost and to us were not only Apostles indued with in infallible spirit but likevvise the ELDERS BRETHREN AND WHOLE CHURCH OR Synod then assembled at Ierusalem Now Brother you cannot say nor prove that all the Elders Brethren and whole Church of Ierusalem were infallibly inspired yet they all used this Language then as well as the Apostles therefore by the self same Reason Parliaments Synods Councells may do it now especially where they ●arnestly seck to God for the Holy Ghosts direction assistance ayde by fasting and prayer Secondly God hath commanded all Christians earnestly to pray for and hath promised to give the holy Ghost and his Spirit to those that ask him yea the Scripture is expresse that the Holy Ghost and Spirit doth not only sanctifie comfort live dwell and abide in the hearts soules of Christs Ministers and people for ever but avers that their very bodies are the Temples of the holy Ghost which dwelleth in them that he shall lead his Church and people into all truth why therfore they may not now say when Assembled in Parliament or a Synod with sincere hearts desirous to reforme and settle Church-government as near as may be to the Scripture It seemes good to the Holy Ghost and us especially when they have found an extraordinary providence and assistance from Heaven which they have importuned in the work as well as the Apostles Elders and Brethren then since we and they have all one and the self same spirit though in a different measure by which spirit we are all Baptized into one body and have all been made to drinke into ONE SPIRIT I cannot discerne Thirdly all Christians are expresly commanded to pray in the Holy Ghost to pray in the Spirit and sing in the Spirit in which duties the Spirit helpeth our infirmities yea the Scriptures are direct that Christians are not only Regenerated quickned sanctified by the Holy Ghost and Spirit of Christ and receive the earnest and first fruits thereof but that they are lead by the Spirit Walk in the Spirit live in the Spirit worship God in the Spirit speak and blesse God in the Spirit yea it is the great promise under the Gospel that God will powre out his spirit upon all flesh that they shall receive the gift of the Holy Ghost and be filled with him whence we read that Steven and sundry others who were not Apostle● were filled with the Holy Ghost full of the Holy Ghost partakers of the holy Ghost and I hope Brother you and all other godly Ministers do both pray and preach in through and by the Holy Ghost and spirit of Christ yea I doubt not but you inform your new Proselites Members how by the spirits direction you gathered your Independent Church prescribed them your new Covenant Discipline Government that you exhort teach instruct comfort wounded soules and resolve their scrupulous consciences doubts by the assistance and guidance of the Holy Ghost else all you doe say prescribe resolve is to little purpose and the work of your Ministry wil be very unprofitable disclaim but this and all your new Congregation will soone disclaim you for their Minister they and we accounting all those who either do or cannot pray and preach in and by the spirit of God with some good evidence and demonstration thereof unsavery ●alt fit for nothing but to be cast out and trampled under 〈◊〉 of all men as many hundreds of such have been so served of late If then all this be undenyable Scripture and experimentall Truth why a Parliament of Godly Religious Lords and Commons with an Assembly of Reverend Divines now assisted with the prayers of all godly people to settle a Church-Government Discipline Worship according to the will and word of Christ in all things may not engrave this Motto It seemeth good to the Holy Ghost and to us to order and settle things thus c. on all their determinations resolutions as Councels have usually done in former time from this very Te●t you cannot re●der the least dram of reason If you alledge which is all that can be Objected that perchance all or the greatest part of the Parliament and Assembly are not i●dued with the sanctifying spirit of God therefore they cannot use this Language I answer First this is onely known to God not you who onely kn●weth who are his and hath made you no Iudges of their hear●s whose persons for the most part I dare say you do not ●●miliarly know Secondly admit there may be some few among them who have not Gods sanctifying spirit yet I doubt not but very many if not the major part of them have as their zealous actions and proceedings evidence to all the World in despite of all jealou●ies or 〈◊〉 and the 〈◊〉 or a great part being such they may now as wel use this expression 〈◊〉 the Apostles Brethr●n and whole Synod of Ierusalem whom you dare not ●ver to be all reall Saints endued with the infallible and sanctifying spirit of God So as Brother you might well have forb●rn that sco●●e you put upon our Assembly and Parliament A Cardinall in the C●●clave at Viterbium after almost 3. yeers agitation As many yeers AS WE HAVE BEEN ABOVT TO SET VP A REFORMATION AND THE FOVNDATION NOT YET LAID each Cardinall ambitiously aspiring to be the Pope one of them r●se up and said Domine c Let us uncover the roos of this chamber seeing that the Holy Ghost cannot get in unto us through so many Tiles which I will not aggravate Thirdly it is your own Dogmaticall Resolution That in the Synod at Jerusalem onely the Apostles were guided by the Holy Ghost and an infallible spirit not all the Elders Synod and Brethren who did but give their consent to those Decrees as Softines Tychicus Timothy and other Brethren joyned with Paul in his 〈◊〉 Therefore because the Apostles who had the leading Votes were thus guided and they consented they all joyned in this Language It seemed good to the Holy Ghost and us If then the Major or leading part of the Parliament and Assembly be now indued with Gods Holy Spirit they may all by like reason joyne in the

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

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 ●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 flock● 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

ends of the World shall turne unto the Lord and all the kindreds of the Nations shall worship before him for THE KINGDOME is the Lords and he is the Governour among the NATIONS That ALL NATIONS shall serve and worship before him That he shall have DOMINION from sea to sea and from the Rivers to the ends of the earth That all DOMINIONS shall serve and obey him That the KINGDOMES of the earth shall sing unto the Lord c. All pregnant proofs of Nationall Churches which should serve and obey Christ But that Independent particular Congregations of visible Saints and they only should be Christs Kingdom Republick and Governed immediately by him rests yet on my Brothers part to make proofe of when he is able Thirdly I shall request my Brothers to satisfie me others by that Texts he can make good these Paradoxes of his That those who will not submit to his Independent Church-government Covenant become members of such Churches have no interest in the Covenant Sacraments or Seal of the Covenant or right to any Church-Communion That they are not within the Covenant visibly and therefore their Children not visibly to bee baptized That they professe not Christ to be their King and are afraid or ashamed to be in Covenant with Christ as their King c. Do not these uncharitable Paradoxes good Brother un-Church un-Saint all Christians and reformed Churches whatsoever which submit not to your new way excluding both them and their Children from the Covenant and Seales of Grace and all Church-communion at least in and among your Congregations as professed enemies to the Kingdome and Soveraignty of Christ Is not this the very language Doctrine of the Antichristian Church of Rome who vaunts herself the onely true Church of Christ out of which there is no salvation un-Churching all Churches and un-Saincting all Christians but their owne professed members as haeretickes Schismaticks and enemies to Christ yea is it not an higher strain of spirituall pride and uncharitable Behaviour against your brethren then ever the Donatists or Nouatians broached I beseech you deare Brother in the bowels of Christ to consider and recant these harsh passages which you can never justifie before God or men and have given great offence to many who cordially affect you These generall questions being demanded I shall next addresse my selfe to a more particular answer of the premised Objection by reducing it into these Logical arguments which wil best detect the fallacies imbecillities of it The first is this Christ is the only immediate supreame King Head Ruler and Governour of every particular Church Ergo no Kings Parliaments Councels Synode or any human Power can make any Lawes Rules Canons for the setling of Religion or reforming Governing well ordering of any particular Churches of Christ This is the summe of all my Brothers Passages I answer that this is a meere Independent Argument which will introduce a world of absurdities if admitted as I shall cleare by these following Instances 1. The Scripture is expresse That God himselfe is King yea a great King over all the earth That Christ is the ONLY Potentate the King of Kings and Lord of Lords yea a great King over all Gods That all the Kingdomes and Nations of the earth are the Lords and that he giveth them to whomsoever he will● That his kingdome ruleth over all That his is the greatnes the Kingdom the power and the glory and the Majesty that all that is in the Heaven and in the Earth are his that he is exalted as head over all and raigneth over all That he is Lord and King of all as well of their bodies estates as soules and consciences Ergo By my Brothers forme of Arguing No Kings Parliaments Potentates Rulers Kingdoms Republikes ought to make any Lawes for the government of their Realmes publikes Nations Corporations or the ordering of mens persons or temporall estates but God and Christ alone and all particular Kingdomes Societies States Corporations Families are and ought to be immediatly subject to no King Majestrat Parliament or human power whatsoever even in temporall things but only to God and Christ 2ly God is more frequently stiled in Scripture The Lord of HOSTS and God of BATTLE then he is called the only King of his Church a Title you can hardly show me in direct termes in sacred writ Yea his power and providence principally appeares in mannnaging and disposing all occurrences and particulars concerning Hosts Armies Battles as your Brother Burroughs in his Glorious name of the Lord of Hosts hath largely manifested Ergo by this Logicke No King Parliament Generall Captaine or Councell of Warre may or ought to make or prescribe any Martiall Lawes for the regulating governing mustering Marshaling or disciplyning of their Hosts but God alone 3ly Christ is our only Soveraigne Lord Master Father Ergo no Landlord Master Father ought to prescribe any Lawes Rules orders for the better Government of their Tenants servants families Children but Christ alone by your argumentation 4ly Christ is the chiefe Shepherd Bishop Prophet Teacher and Instructor of his Church Ergo none ought by your reasoning to seed teach or instruct the Church and people of God but Christ alone We must have no Ministers teaching Elders Pastors Teachers to instruct Vs henceforth who are but men and not Christ himselfe 5ly Christ is the only Mediator Advocate Intercessor for his Church and people Ergo none ought by their Prayers and intercessions to soltcite the throne of Grace for the peace prosperity reformation and deliverance of Christs Churches and people but Christ alone Ministers must not pray for their people nor Saints one for another noreither of them for the whole Church of God if your Argumentation be solid 6ly If this argument stand firme then marke the inevitable consequences of it Independent Subjects will argue with their Princes Majestrates Superiors thus Christ is our only King Head Lord. Therefore we must not be subject to any Lawes and commands what soever but only to the lawes and precepts of Christ Wives Children servants will reason thus Christ is our onely Head Husband King Lord Father Master Therefore we will not we ought not to be subject to any of the Lawes Orders precepts of our Husbands Parents Ministers but only to the immediate Rules Laws edicts of Christ himselfe Mutinous or Independent Souldiers will thus argue with their Generalls and Commanders Christ is our only Captaine Generall and our Lord of Hosts Ergo we will be commanded conducted ordered by none but Christ not by any other Captain or Generall whatsoever Nay people and every member of your Independent Congregations upon any discontent wil thus dispute with their Ministers Ruling Elders Congregations Christ is our only head King lawgiver Judg. Therefore neither Councels Synods nor any Independent Ministers or Congregations may prescribe any Laws covenants Orders or directions to us or exercise any jurisdiction

things to make good his Argument 1. That if there were no other particular Church in the world then one as that of Abrahams family should it not be a compleat Church untill there were other Churches on whose jurisdiction it should depend I answer yes But this is not the case nor question We in our Realme blessed be God have in all parts not only one particular christian family church but many thousand Parochiall Churches Congregations as our very Almanacks as well as Cosmographers will informe you What then Brother will you inferre from this sole Church in Abrahams family to our Churches now Will you argue Abraham in his dayes had a compleat absolute Independent Church in his own family onely Ergo now there ought to be such an Independent absolute Church in every family at least where there is a sufficient number requisite to make up a ministeriall body as you interpret it what then will become of your congregationall Churches and our Parochial consisting of many great families they must by this new Doctrine divide themselves presently into so many families or Independent Churches as there are great families in them and then I hope the Master of the family onely not an Independent Minister must be their Paster and Ruler as Abraham was in his and then farewell the office of Minister which some of your Lay Elders exercise without scruple denying the very calling of Ministers and all our Churches too Brother will you argue thus Adam was a compleat and absolute man alone therefore he needed not a helper or wife or family to be joyned to him Suppose you should take a single person who formerly lived alone by and of himselfe without relation to or communion with any other men like a Popish Hermite or Anchorite into your family Church or incorporate him into this City or any company in it will you say that because this man was absolute and under no command at first Ergo he must continue so still in your family Church this City and his company and neither you nor any of them may or can of right enact any thing to controle him I trow not When there were only single Families living remote from others in the world they were absolute and compleate Churches Republikes of themselves but when these single families multiplyed and combined themselves into Villages Cities Provinces Republikes Kingdomes they thereby lost their pristine liberty absolutenesse independencie compleatnesse and of intire small bodies Churches Republikes became onely parts and members of those larger ones to which they were thus combined So it is with particular Mother Churches when there was but one particular Church in the world or in one State or Kingdome the case of all the first Churches planted by the Apostles without any Neighbour Churches to combine with this Church being under no superiour Christian Magistrates was absolute and independent in it selfe there being no other Church to joyne with But if this one Church through the encrease of Christians shall swell so great as to spread it selfe over all the City or Republike wherein it is and so upon necessity must divide it selfe into sundry particular Congregations then all these Churches being under one and the selfe-same Republike and united together under one supreame Civill Magistrate as members of the same Nation Kingdom City Republike and of the self-same nationall or Provinciall Church doe thereupon lose their absolutenes and Independency and become subject to the Power Lawes Canons Determinations Government and Discipline of the whole Nationall Church and Kingdome of which they are but members which to preserve publike peace unity order amity ought constantly to be governed by the self-same generall Ecclesiasticall Lawes setled by the common consent of all their severall National Synods and Parliaments as Civill Lawes are which oblige all But this saith my Brother in the second place takes away the lawfull Jurisdiction and rights of particular Churches Ergo it is not to be admitted I answer first By the like reason you may argue the joyning of many particular persons into one family of divers families into one Parish of sundry Parishes into one City of divers Citie into one State of sundry States and Kingdomes into one Monarchy or Empire of divers Companies and Regiments into one Army of sundry Knights Citizens Burgess●● and Peeres into one Parliament and many Ministers into one Synod deprives them of their Independency their particular Rights Interests and subjects them to a new superiour power Iurisdiction command and to their publicke Lawes and Ordinances Ergo it is unlawfull intollerable and such Corporations Republicks Kingdomes Empires Parliaments Synods ought not to be If this be a good consequence you will subvert all humane Societies Corporations Republicks Synods Parliaments Independent Churches and Families to by like reason ● This takes not away the lawfull rights of particular Congregations but rather improves them for their owne particular and the publick good for Brother I pray informe me which is best of the two for a particular Church or Corporation to be subject only to such Lawes Rules Government and Discipline as shall be made decreed declared most agreeable to the Word of God and fit to be generally received in all Churches by an whole Parliament and Assembly of the most wise ablest and best experienced Christians Nobles Divines after long debate and consideration or by the private rash Opinions and perchance passions humours of two or three private persons perhaps directed swayed by particuler interests relations ends Which is justest safest or most remote from Tyrannicall Arbitrary and Papall Government for Churches States Persons to be all confined to certaine publicke Lawes and Canons enacted by common consent in Parliament limiting who shall be admitted to who secluded from the Congregation Sacrament communion of Saints c. and for what causes offences in certaine c. then to be left Arbitrary to the meer mercy wills determinations of the Ministers and Elders of every particular Congregation or to the pleasures of Princes or some few temporall Magistrates without any Lawes or limits to restrain them We all hold it the greatest happinesse freedome of our Kingdom and the chiefest part of our Priviledge which we enjoy as free-men of England That we neither may nor can be legally bound by any Lawes Canons Taxes or Commands but only such as are made and imposed on us by full consent in Parliament and not subject to the meere Arbitrary Lawes Ordinances wills commands of our Princes Magistrates Iudges Prelates or any other private men And shall it be then held the slavery injury and not rather the liberty or priviledge of particular Churches and their members to be subject only to such Ecclesiasticall Rules Canons Orders Covenants Government and Discipline as shall be publickly agreed on consented to and setled in Parliament to which all Churches Christians shall be equally obliged without exemption then to be left at six and

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

in the Kingdome of Britaine The Romane and Caesarean Lawes Wee may at all times reject but the Law of God by no meanes You have lately by Gods mercy received the Law and Faith of Christ in the Kingdom of Britaine You have with you in the Realme both Testaments out of them by Gods grace PER CONSILIVM REGNI VESTRI SVME LEGEM By the Councell of Your Realme not of your Clergy or Prelates take a Law and by it through Gods power You may governe Your Realm of Britain For You are Gods Vicar as Bracton likewise stiles our Kings in Your Realme c. Lo here the Pope himselfe resolves the King and great Councell of this Realme the Parliament not Clergy or Convocation to bee the only proper makers of Lawes to govern the Church and Kingdom by Anno 446. Germanus and Lupus two learned Bishops being sent hither out of France to suppresse the spreading dangerous Pelagian Heresie there was upon this occasion a Synod assembled at Verolam whereunto a numerous multitude of men together with their wives and children repaired ADERAT POPVLVS EXPECTABATVR FVTVRVS IVDEX The People were present expected to be the future Judge Adstabant partes dispari conditione consimiles Indè divina fides hinc humana praesumptio indè Christus hinc Pelagius autor perversae pravitatis c. After a long dispute Vanity is convinced confounded perfidiousnesse refuted being unable to answer the objections POPVLVS ARBITER vix manus continet JVDICIVM CVM CLAMORE CONTESTANDO c. The People being Arbitrator scarce hold their hands GIVING IVDGEMENT with a shout These things thus acted an innumerable company of both Sexes were converted to the Lord. In this first Synod that wee read of held within our Island the People were present as well as the Clergy and that not only as Auditors but Judges giving the finall Sentence in this great controversie concerning Religion Anno 449. There was another British Councell held by the said Germanus and Severus MAGNOQVE Clericorum ET LAICORVM NVMERO and a great number of Clergy-men and LAY-MEN against the reviving Errors of Pelagius and King Vortigerne 's incestuous marriage with his daughter OMNIVMQVE SENTENTIA pravitatum perversitas cum suis Autoribus condemnatur So that the Laity as well as the Clergy gave Sentence in this Synod against this Heresie and the Authors of it Nennius cap. 37. addes of this Councell concerning Vortigerne Dum conventa esset magna Synodus Clericorum ET LAICORVM in uno Concilio c. Ipse Rex maledictus est damnatur à beato Germano OMNI CONCILIO BRITONVM So that Lay-men were present and gave sentence together with the Clergy in this second Synod held in this our Isle About the yeare 612. King Ethelbert Genti suae Decreta Judiciorum as well in Ecclesiasticall as Temporall causes juxta exempla Romanorum CVM CONCILIO SAPENTVM INSTITVIT c. as Beda witnesseth About the yeare 627. Edwin King of Northumberland being perswaded to become a Christian returned this answer That he was about to conferre with his friends and COVNSELLORS concerning this thing and that if they would agree in opinion with him they would all be consecrated to Christ together in the Fountaine of life Hee did as hee had said Habito enim CVM SAPIENTIBVS CONCILIO For holding a Councell with his wise-men hee demanded severally of them all What this Doctrine which they had not hitherto heard of and the new worship of the Deity which was preached seemed to them And after some debate Coifi declaring his opinion that their former Religion had no vertue in it and that the Christian was farre better and to bee imbraced the rest of the Elders and Kings Counsellors concurred in opinion with him Whereupon they resolved forthwith to anathematize and burne with fire the Altars and Temples they had consecrated without fruit with the Idols in them Which done King Edwin with all the Nobles of his Nation and very many of the common people imbraced the Christian Faith and were Baptized Leo here a Pagan King and his Parliament determine the Christian Religion to be truest and thereupon renounce their former Idolatry and resolve to embrace the Christian Faith In the yeare 663. there was a great Councell held at Strenaeshale to decide the controversie concerning the due time of keeping Easter in which Councell King Oswey and his sonne Alfred with MANY NOBLES Bishops Clerks and LAY-MEN were present Colman and his Scottish Clergy maintained that it ought to bee kept after the Jewish computation Agilbert and his party held the contrary that it ought to bee observed at the time the Westerne Church solemnized it The Councell being sate King Oswey who presided in it before any debate of the Controversie made a solemne Speech unto them to this effect necessary for our times That it behoved those who served one God to hold one rule of living and serving him and not to differ in the celebration of heavenly Sacraments since they all expected one Kingdome in heaven Therefore they should rather inquire which was the truer tradition and that this should bee commonly followed by all Which said hee commanded Bishop Colman to relate what Rite it was which hee observed and whence it derived its originall Which Colman doing the King then commanded Bishop Wilfrid who was of the contrary party to declare his opinion and the grounds of it which hee did After long debate on either side the King gave sentence for VVilfreds opinion against Colman and his party because St. Peter who had the custody of Heaven Gates did by Colmans owne confession keep Easter as VVilfred held they ought to doe The King giving this resolution with his hands lifted up to heaven faverunt assidentes quique sive astantes majores unà cum mediocribus et abdicata minus perfecta institutione ad ea quae meliora cognoverant sese transferre festinabant all the great and meane Persons sitting and standing by concuring with the King gave sentence against Coleman for VVilfred and observed Easter accordingly ever after in their practice Here we finde the Clergy men only the debaters but the King Nobles and Commons the sole Judges and Resolvers of this Controversie and that in a most eminent generall Nationall Councell Anno 673. there was a Councell held at Hertford under Theodor Archbishop of Canterbury praesentibus Episcopis Angliae ET REGIBVS ET MAGNATIBVS VNIVERSIS writes Mathew Westminster at which all the Bishops Kings and great men of England were present All these sitting together Theodor propounded some Chapters or Canons concerning Church affaires before Them all which were afterwards assented to and subscribed Anno 684. There was a Councell held neare the River of Alne sub praesentia Regis Egfridi in the presence of King Egfrid who sate president in it Anno 692. King Ina made and published sundry notable ecclesiasticall laws concerning Religion Church government and

that in a Parliament or Councell wherein the King Nobels Senators and Elders of the people were present as well as Bishops and Clergy men Witnesse this preface to those Lawes of his Ego Inas Dei beneficio Occiduorum Saxonum Rex suasu et instituto Conredi Patris mei Heddae et Erkenvaldi Episcoporum meorum omnium Senatorum meorum et natu majorum sapientum populi mei in magna servorum Dei frequentia religiesè studebam tum animarum nostrarum saluti tum communi Regni nostri conservationi ut legittima nuptiarum faedera justaque judicia per omnem ditionem nostram fundata stabilitaque sint atque ut nulli liceat imposterum Senatori sive alteri cuivis in ditione nostra degenti haec nostra antiquare judicia Anno 694. there was a great Councell held at Becanceld wherein Withred King of Kent sate President and Bertuald Archbishop of Britain with Toby Bishop of Rochester the Abbats Abbesses Presbiters Deacons DVKES EARLES all assembled together deliberating about the state of the Churches in England The King subscribed the Lawes there made for the liberties of the Church in this manner Ego Withredus auxilio Christi his Legibus constitutis Rex pro Mo et Werburga Regina itemque pro filio nostro Arico subscripsi Anno 697. there was a Councell held at Berghamsted in the 5th yeare of the Reigne of Withred King of Kent under Birtuald the high Priest of Britanny Gybmund Bishop of Rochester and all the Ecclesiasticall Orders qui cum viris utique militaribus humanissimè et communi omnium assensu has l●ges decrevre Cantuariorumque Iuribus et consuetudinibus prout sequitur addendas edixere The Lawes are 28. in number all concerning Ecclesiasticall matters and are stiled in the Saxon Copy Juditia Withredi made in a Councel at Berghamsted praesentibus omnibus Ordinibus illius gentis cum viris quibusdam militaribus So that this was no other but a Parliament wherein the King Nobles Commons and Souldiers were present as well as the Bishops promulging and con●enting to these Lawes About the yeare 712 ●ae King of Westsex assembled a great Councell of all his Bishops PRINCES NOBLES EARLES AND OF ALL THE WISEMEN ALDERMEN AND COMMONS OF THE WHOL REALM wherein he made certain Ecclesiasticall Lawes concerning mariages to suppresse all fornication and uncleanesse Exhortatione doctrina per COMMVNE CONCILIVM ASSENSVM OMNIVM Episcoporum OMNIVM ALDERMANNORVM PRINCIPVM PRO●ERVM COMITVM OMNIVM SAPIENTVM SENIORVM POPVLORVM TOTIVS REGNI or MVLTAQVE CONGREGATIONE SERVORVM DEI as some others render it About the yeare 714 Naitan King of Picts received a letter from Abbot Celfred concerning the time of celebrating Easter and Priests tonsure which he desired the King to cause to be observed throughout the Nation over which God had made him Kings the King hereupon assembled a Councell of learned men and of his Nobles and reading the said letter before them Rex surgens DEMEDIQ OPTIMATVM SUORUM CONSESSV kneled downe upon his knees giving thanks to God that he had deserved to receive such a gift from the Land of England and professed that he would have this forme of keeping Easter and tonsure to be perpetually observed throughout his Realme which was presently commanded by a royall Edict to be put in publique execution and was accordingly performed Anno 724. There was a Synod held in Northumberland by the Authority and favour of King Osred wherein wilfrid by the Kings favour got the superiority of his enemie About foure yeares after there was another Councell held at Worcester under Archbishop Bertuald by Pope Constantines advise not only of Religious persons Sed etiam regni Procerum But likewise of the Nobles of the Realme The Councell of Clovesho or Cliffe Anno 747. Cui Concilio interfuerunt Ethelbaldus M●rciorum Rex CVMOMNIBVS REGNI SVI PRINCIPIBVS ET DVCIBVS as well as the Bishops and Clergy made sundry Ecclesiasticall Constitutions consented to and approved by the King all the Princes Dukes Nobles of his Kingdom not made or promulged by the Bishops only At this Councell were present 33. Princes and Dukes The Ecclesiasticall Canons in the Councell of Calchyth Anno 787. were made and confirmed by Offa King of Mercians and the secular Princes and Senators of the Land therein assembled as well as by the Ecclesiasticall Persons Convenerunt Omnes Principes regionis ●tam Ecclesiastici quam Seculares c. Tam REX QVAM PRINCIPESSVI CVMSENATORIBVS TERRAE DECRETA SIGNO CRVCIS FIRM AVERVNT Anno 7●9 Pope Alrians Legates held a Councell at Chalchyth where Jambert Archbishop of Canterbury resigned part of his Archbishoprick to the Bishop of Litchfield and Offa King of Mercians who sate chiefe in it caused his Sonne Egfride to be crowned King it being in truth a Parliament as well as a Synod antiently and yet stiled a COVNCELL Anno 793 King Offa held a Councell at Verolam with Archbishop Humbert and his suffragans ET PRINCIPIBVS SVIS VNIVERSIS and all his Princes where they consulted about and resolved to build an Abbey to Saint A●ban and to endow it with great priviledges and that the King should goe to Rome about it which he did Iuxta sententiam praedicti Concilii Anno 794. at the great Councell of Celichyth there were present 9. Kings 15. Bishops and 20. Dukes wherein the Reliques of Saint Alban were elevated adorned and a Monastery sounded to enshrine his bones And the same yeare King Offa having assembled another Councell of his Bishops and Nobles at Verolam REX VNANIMI OMNIVM CONSENSV et benevola voluntate beate Albano amplas contulit terras et possessiones innumeras Monachorum quoque conventum ad tumbam congregavit c. Cyneulf King of Westsex about the yeare 796. writ a letter to Lullus Bishop of Mentz una cum Episcopis meis neenon CVM CATERVA SATRAPARVM to settle matters of Religion In the Councell of Clovesho under Kenulf King of Mercians An. 800. who summoned to that Synod Episcopos DVCES Abbates CVJVSCVNQVE ORDINISVIROS there were severall Canons made concerning matters of faith and the lands and revenue of the Church At the Synod of Celichyth held on the sixth of August An. 816. under Kenulf King of Mercians there were not onely Bishops Abbots Priests and Deacons present in it but the King himselfe cum suis Principibus Ducibus Optimatibus with his Princes Dukes Nobles who made and published 11. Canons concerning matters of saith and Church affaires Anno 822. there was a Synodall Councell held at Clovesho under king Beornulfe wherein this king sate President Archbishop Wilfred with the rest of the Bishops and Abbots OMNIVMQVE DIGNITATVM OPTIMATIBVS Ecclesiasticarum scil SAECVLARIVM PERSONARVM being present in it debated such things as concerned the profit and necessity of Churches the rule and observance of a Monasticall life and likewise