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lord_n	earl_n	henry_n	william_n	62,351	5	8.4013	4	true

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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

the Lords and Commons in this present Parliament assembled That all and every the person● hereafter in this present Ordinance named that is to say Algernon Earl of Northumberland William Earle of Bedford Phillip Earle of Pembroke and Montgemery William Earle of Salisbury Henry Earle of Holland Edward Earle of Manchester William Lord Viscount Say and Seale Edward Lord Viscount Conway Phillip Lord Wharton Edward Lord Howard of Estr John Selden Esquite Francis Rows Esquire Edmund Prideaux Esqui●e Sir Henry Vane Knight Senior Iohn Glyn Esquire Recorder of London Iohn White Esquire Bouldstrode Whi●locke Esquire Humphrey Salloway Esquire Master Serjeant Wilde Oliver Saint Iohn Esquire his Majesties Sollicitor Sir Benjamin Rudyard Knight John Pym Esquier Sir Iohn Clotworthy Knight Iohn Maynard Esquire Sir Henry Vane Knight junior William Pierpoint Esquiet William Wheeler Esquier Sir Thomas Barrington Knight Walter-Young Esquier Sir Iohn Euelin Knight Herbert Palmer of Ashwell Batchellor in Divinity Oliver Boles of Sutton Batchellor in Divinity Henry Wilkinson of Waddesdon Batchellor in Divinity Thomas Valentine of Chalsont Giles Batchellor in Divinity D. William Twisse of Newbury with sundry other Divines mentioned in this Ordinance and such other person and persons as shall be nominated and appointed by both Houses of Parliament or so many of them as shall not be lefted by sicknesse or other necessary impediment shall meet and assemble and are hereby required and enjoyned upon summons signed by the Clerkes of both Houses of Parliament left at their severall respective dwellings to meete and assemble themselves at Westminster in the Chapell called King Henry the sevenths Chappell on the first day of July in the yeare of our Lord one thousand six hundred fort●y three and after the first meeting being at least of the number of forty shal from time to time sit be removed from place to place and also that the said Assembly shall be dissolved in such manner as by both Houses of Parliament shall be directed And the said persons or so many of them as shall be so Assembled or sit shall have power and Authority and are hereby likewise enjoyned from time to time during this present Parliament or untill further Order be taken by both the said Houses to con●erre and treat amongst themselves of such matters and things touching and concerning the Liturgy discipline and Government of the Church of England or the vindicating and clearing of the doctrine of the same from all false aspertions and misconstructions AS SHALL BE PROPOSED VNTO THEM BY BOTH OR EITHER OF THE SAID HOVSES OF PARLIAMENT AND NO OTHER and to deliver their opinions and advices of or touching the matters aforesaid as shall be most agreeable to the Word of God TO BOTH OR EITHER OF THE SAID HOVSES FROM TIME TO TIME IN SVCH MANNER AND SORT AS BY BOTH OR EITHER OF THE SAID HOVSES OF PARLIAMENT SHALL BE REQVIRED and the same not to divulge by printing writing or otherwise without the consent of both or either House of Parliament And be it further ordained by the authority aforesaid that William Twisse Doctor in Divinity shall sit in the Chaire as Prolocutor of the said Assembly and if he happen to die or be letted by sickenesse or other necessary impediment then such other person to be appointed in his place as shall be agreed on by both the said Houses of Parliament And in case any difference of Opinion shall happen amongst the said persons so assembled touching any the matters that shall be proposed to them as aforesaid that then they shall represent the same together with the reasons thereof to both or either the said Houses respectively to the end such further direction may be given therein as shall be requisite in that behalfe And be it further Ordained by the authority aforesaid That for the Charges and expences of the said Divines and every of them in attending the said service there shall be allowed unto every of them that shall so attend during the time of their said attendance and for ten dayes before and ten dayes after the summe of foure shillings for every day at the charges of the Common-wealth at such time and in such manner as by both Houses of Parliament shall be appointed And be it further Ordained that all and every the sayd Divines so as aforesaid required and enjoyned to meet and assemble shall be freed and acquitted of and from every offence forfeiture penalty losse or damage which shall or may arise or grow by reason of any Non-residence or absence of them or any of them from his or their or any of their Church Churches or Cures for or in respect of their sayd attendance upon the sayd Service any Law or Stature enjoyning their attendance upon their respective Ministeries or Charges to the contrary thereof notwithstanding and if any of the persons before named shall happen to die before the sayd Assembly shall be dissolved by Order of both Houses of Parliament then such other person or persons shall be nominated and placed in the roome and stead of such person and persons so dying as by both the sayd Houses shall be thought fit and agreed upon And every such person or persons so to bee named shall have the like Power and Authority Freedome and acquittall to all intents and purposes and also all such wages and allowances for the said service during the time of his or their attendance as to any other of the sayd persons in this Ordinance is by this Ordinance limited and appointed Provided alwayes that this Ordinance or any thing therein contained shall not give unto the persons aforesaid or any of them nor shall they in this Assembly assume to exercise any Iurisdiction Power or Authority Ecclesiasticall whatsoever or any other Power then is herein particularly expressed Some generall Rules for the Assembly directed by the Lords and Commons in Parliament Assembled 1. THat two Assessors be joyned to the Prolocutor to supply his place in case of absence or infirmity 2. Two Scribes to be appointed to set down all proceedings and these to be Divenes who are not Members of the Assembly viz. Master Henry Rowberry and Master Adoniran Byfeild 3. Every Member at his first entrance into the Assembly shall make a serious and solemne Protestation not to maintain any thing but what he believes to be the truth and to embrace Truth in sincerity when discovered to him 4. No resolution to be given upon any question on the same day wherein it is first p●rpounded 5. What any man undertakes to prove as necessary he shall make good out of the Scriptures 6. No man to proceed in any dispute after the Prolocuter hath enjoyned him silence unlesse the Assembly desire he may go on 7. No man to bee denied to enter his dissent from the Assembl● and his 〈◊〉 for it in any point after it hath beene first Debated in the Assembly And thence if the dissenting party desire it to be sent to the Houses of Parliament by

of Florentius Wigorniensis records Among other things it was there decreed that Priests should not from thence forth marry That no married man should be made a Priest and that those Priests who were married should be either devorced from their wives or deprived of their livings Iohn de Crema there alleaging That it was an unseemely thing for a Priest to rise up from the side of an Harlot so hee called Priests wives and to goe and to make the body of Christ The Priests being much incensed at these Constitutions and very angry with this Legate the chiefe Author of them knowing him to be a leacherous companion watched him so narrowly that the very same night these Canons were ratified though himselfe had that very day consecrated the Sacrament and so made the body of his Saviour as hee thought they tooke him in bedde with a notable Where In excuse of which falt of his which was very publike and notorious he said that hee himselfe was no Priest but a corrector of Priests hee might better have alleadged if his owne reason were good that hee did it after hee had consecrated and made Christs body not before it and so he departed privily 〈◊〉 of England with shame the Priests by this meanes keeping their Wives for a time alleaging that it was better for them to lye with their own Wives then with Where 's or other mens as this lecherous Legate did In the yeare of our Lord 1127. William Archbishop of Canterbury by King Henry the first his assent called a Councell at Saint Peters in Westminster of all the Bishops Abbots and religious Persons of England there flocked thither also * Magnae multitudines Cloricorum Laicorum tam divitum quam mediocrium factus est Conventus grandis et inestimabilis saith the Historian Something 's were there debated somethings determined some things adjourned some things by reason of the tumult of the raiging people cast out from the Audience of the Judges but those things which were there decreed and established in the Councell it selfe by the consent of the Bishops At they were there publikely Recited and received I thought good saith he to note in this manner Then he reites the Canons and constitutions of this Councell and conclude thus Auditis Concilii gestis consensum prebuit authoritate Regia et potestatate conceffit et confirmavit Sta●ta Concili c. Having heard the Acts of the Councel read the K. assented to them and by his regall authority and power passed and confirmed the statuts or Canons of the Councell celebrated by William Archbishop of Canterbury and Legate of the holy Church of Rome at VVestminster Anno 1138. King Stephen on the fourth of Aprill held a Councell at Northampton in which ●urstlain Archbishop of Yorke was Prefident the Prelats Abbotts Earles Barons and all the Nobility of England being present at it The Bishoprick of Exeter then voyd by the death of William Warwast one Robert an Arch-deacon was elected Bishop of that See by the consent and suffrage of the Councell which likewise nominated and chose two Monks to be Abbotts of VVincelcombe and of Saint Maries in Yorke being then vacant The same yeare there was a Councell held at London wherein Theobald was chosen Arch-bishop of Canterbury Annuente Rege by the Kings consent Anno 1139. There was a Councell kept at VVinchester under Henry Bishop of VVinchester the Kings Brother and Legate to the Pope where Theobald Archbishop of Canterbury and all the Bishops there present ad pedes Regis devoluti sunt c. cast themselves downe at the Kings feet most devoutly and earn estly beseeching him to restore Roger Bishop of Salisbury and Alexander Bishop of Lincolne to their possessions and they would willingly pardon all the injuries the King had done them But the King despising the venerable supplication of so many great Prelates suffered them to obtaine no part of their request In the yeare of our Lord 1142. VVilliam Bishop of Lincolne as some record or VVilliam or Henry Bishop of VVinchester as others calhim held a Councell at London at which King Stephen was present where in it was decreed et Generaliter constitutum and generally ordained That he who violated a Church or Churchyard or laid violent hands on any Priest or Religious person should be excommunicated and not absolved but by the Pope The King writes Nubrigensis Concilio Benigne interfuit et favoris Regij Suffragium non negavit was graciously present at the Councell and denied not the suffrage o●his royall savor to its constitutions which without his confirmation had beene of no validitle By vertue of which constitution ratified in this manner If any laid violent hands on a Priest or Religious Person he might sue in the Spirituall Court to have him excommunicated and doe penance for it but not for dammages and no Prohibition could legally be granted to stay the proceedings there Anno 1152. There was a Synod held at London under Theobald Archbishop of Canterbury In which King Stephen with Eustace his Sonne were present The King required the Synod to consent to create Eustace King to which they could not be brought being inhibited by the Popes Letters and mandate to doe it Therefore the King and Eustace incensed with anger shutting them in and befieging them did evermuch vex and disquiet them that they might effect that by feare and terror which they could not doe by authority and favour And soe most of them were reduced to the Kings becke But Theobald the Archibishop departing privity and most craftily out of the Synod carried through the Thames in a Boate to the Sea side entered into a ship and passed into the parts beyond the Sea with whose departure the King being much more disturbed banished him againe with others and confiscated all his goods Anno 1159. There was a great Scisme at Rome betweene Pope Alexander and Victor concerning the Papacie hereupon Frederick the Emperor assembled by his Writ the Bishops of Italie and Germanie together to Papia to Councell where the Emperor his Dukes and Captaines were present who swaying the Councell Victor to whom the Emperor inclined was elected and declared to be the true Pope and successor of Peter and sentence given against Alexander by a Generall decree as against a Scismaticke and rebell to God Amplexus est Imperator cum omni frequentia Ducum et Procerum acta Concilij panam non recipientibus comminatus writes Neubrigensis After which the Emperor solicited the illustrious Kings of France and England by all meanes he could that to perpetuate mutuall amity they would consent to him in this they being inclined hereto cautelously suspended their sentence untill they should more fully know the truth of so doubtfull a businesse and thereupon they also called a famous Councell of Bishops and Nobles out of both their Kingdomes in a fitting time and place where the businesse was fully debated by Guido

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 ●●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

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 emmine●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 A● 1603. recites that he called that Convocation by his Writ and that ●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

chiefe Officer of the King in that parish that he may admonish him to appeare to give satisfaction And if the Officer of the King shall faile therein he shall be in the Kings mercy and from thenceforth the Bishop may with Ecclesiasticall Iustice curbe the party accused 11. Archbishops Bishops and all persons of the Realme who hold of the King in Capite may haue their possessions of the King as a Barony and shall answer for them to the Justices and Ministers of the King and shall follow and doe all Royall Customes and like other Barons ought to bee present in judgments of the Kings Court with the Barrons untill it proceed to diminution of Members or unto death 12. When an Archbishopricke Bishopricke or Abbey or Priory shall become voyde in the Kings Dominion it ought to be in his hands and he shall receive all the rents and issues thereof as the Dominicall rents And what shall come to the Church is to bee disposed of Our Lord the King ought to commend the best persons to the Church and the election ought to be made in the Kings owne Chappel by assent of the King himself and advise of such persons of the Realme which he shall call unto him to do these things and there the person elected shall do his homage and fealty to the King as to his Liege Lord of life and members and of terrene honour saving his Order before he shall be Consecrated 13. If any of the Nobles of the Realme shall deny to do Iustice to any Archbishop or Bishop or Archdeacon concerning him or his our Lord the King ought to do them Iustice And if peradventure any shall deny to our Lord the King his right the Archbishops Bishops and Archdeacons ought to admonish him that he may satisfie the King 14. The Church or Churchyard ought not to detain the Chattels of those who are in forfeiture of the King against the Iustice of the King because they are the Kings owne whether they bee found within or without the Church 15. Pleas of Debts which shal be due either by interposition of an oath or without oath are in the Iustice of the King that is triable in the Kings temporall Courts 16. The Sonnes of Peasants or Villanies ought not to bee ordained Priests without assent of the Lord in whose land they are knowne to bee borne To this Recognition or Record of the Customs and Liberties of the Realm the Archbishops Bishops Abbots Priors Clergy with all the Earles Barons and Nobles swore and firmly promised viva voce in the word of truth that they would keep and observe it to our Lord the King and to his Heirs bona fide and without male engin for ever His itaque gestis potestas Laica in res personas Ecclesiasticas omnia pro libitu Ecclesiastico jure contempto tacentibus aut vix murmur antibus Episcopis potius quam resistentibus usurpabat writes Matthew Paris Whereupon Thomas Becket then Archbishop of Canterbury repenting of his oath to observe them humbled and afflicted himselfe exceedingly with fasting and corporall pennace yea he suspended himself from the office of the Altar untill the Pope absolved him from his pretended offence and oath which he readily obtained After which Becket resusing to conforme himselfe to the King and these Lawes he had sworne to departs secretly without the Kings license into Flanders and from thence repaired to Pope Alexander at Sennes who curteously entertained him and refused the demands of the Kings Embassadours to do him justice against Becket or to confirme these Lawes and ancient Customs of the Realm Whereupon the King sent this ensuing Writ to every Sheriffe of England Praecipio tibi quod si aliquis Clericus vel Laicus in Baliva tua Romanam curiam appellaverit eum capias firmiter teneas donec voluntatem meam praecipiam omnes reditus Clericorum Archiepiscopi possessiones saiseas in manum meam Et omnium Clericorum qui cum Archiepiscopo sunt Patres Matres Fratres Sorores Nepotes Neptes pones per salvos plegios catalla eorum donec voluntatem meam inde praecipiam Et hoc Breve tecum afferas cum summonitus fueris Gilberto quoque que Londonensi Episcopo scripsit in haec verba Nosti quam malè Thomas Cantuariensis Archiepiscopus operatus est adversum mo regnum meum quam malè recesserit Et ideo mando tibi quod Clerici sui qui detraxerunt honori meo regni qui circa●psum fuerunt post fugam suam non percipiant aliquid de reditibus suis quos habuerunt in Episcopatu tuo nisi per me nec habeant aliquod auxilium vel consilium a●te Item Justitiariis suis significavit per literas sub hac forma Si quis inventus fuerit ferens literas Domini Papae vel mandatum aut Thomae Archiepiscopt continens interdictum Christianitatis in Anglia capiatur retinetur donec inde voluntatem meam praecipiam Item nullus Clericus Monachus Canonicus vel conversus vel alicujus religionis transfretare permittatur nisi habeat Literas de reditu suo Justitiarii vel nostras Si quis aliter inventus fuerit capiatur retineatur Nullus appellet ad Papam neque ad Thomam Archiepiscopum neque aliquod placitum ex eorum mandato teneatur neque aliquod mandatum eorum in Anglia recipiatur si quis tenuexit vel receperit vel tractaverit capiatur retineatur Si Episcopi Abbates Clerici vel Laici sententiam interdicti tenuerunt sine dilatione a terra eijciantur tota eorum Cognatio Ita quod nihil de catallis suis secum ferant sed catalla eorum possessiones in manu nostra saisiantur Omnes Clerici qui reditus habent in Anglia sint summoniti per omnes comitatus ut infra tres Menses praecise ad reditus suos sicut diligunt eos amant in Angliam redeant Et si ad terminum praefixum non venerint reditus eorum in manu nostra saisiantur Episcopt Londoniensis Norioensis summoneantur quod sint eoram Justiciariis Nostris ad rectum faciendum quod contra Statuta Regni interdixerunt terram Hugonis Comitis in ipsum sententiam Anathematis intulerunt Denarii beati Petri colligantur serventur quousque inde vobis Dominus Rex voluntatem suam praeceperit Ecclesiam praeterea Cantuariensem omnia bona Archiepiscopi Rex et suorum consiscari praecepit Et quod in nullius historiae legitur serie totam ejus congnationem exilio ascriptam addixit sine delectu conditionis sexus aut aetatis Et cum Ecclesia Catholica oret pro haereticis schismatieis perfidis Judaeis prohibitum est a Rege ne quis Archiepiscopum orationum suffragiis adjuvaret Such Ecclesiasticall jurisdiction did the King then exercise To what an unfortunate end this opposition brought this Archbishop Becket our Historians at large record and I

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 Ea●i●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 ●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 155● 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 w●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