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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

eclesiasticall over us or passe any censures upon us but only Christ himselfe Brother if such Antimonarchicall Antiparliamentall and Anarchicall Logicke and Divinity be ever taught and beleeved in the world which cutts asunder the nerues and dissolves the very foundation of all Governments and Relations whatsoever whether naturall civill or Ecclesiasticall what an horrible confusion will be immediatly produced to the utter distruction of all Kingdomes Republiques Churches Families Societies Corporations in the World let all prudent men Judge Yet this is the dangerous Logicke this the Foundation stone whereon your whole Independent fabrick is built the absurdities and ill consequences whereof I trust all will now at last discerne Secondly I answer That though Christ be the only King and supream Law-giver of his Church yet it followes not thence that therfore no Parliament or humane power may or can make Lawes to order or governe the Churches and people of God by but onely Christ For Brother your selfe will grant 1. That Parliaments Kings and Synods may and ought to make Lawes to supposse and punish all manner of Idolatry superstition Impietie prophanenesses corruptions Heresies Doctrines Opinions and exorbitances whatsoever in their Churches Ministers people that are contrary to the Word of God the Lawes Doctrine Government of Christ or tending to the depravation disturbance or prejudice of the Church and Gospell Secondly they may publish Lawes and Canons to settle and establish the true Confession of the Christian saith the sincere Ordinances of God and such a true worship Church-Government and Discipline which is most consonant to his Word throughout all Churches in their respective jurisdictions yea compell Ministers to doe their duties and people diligently to repaire to all the Ordinances of God to sanctifie the Lords day and to observe extraordinary dayes of humiliation and thanksgiving upon extraordinary occasions Thirdly They may enact Lawes and Ordinances to settle the places and times of publike Worship and all necessary circumstances w ch concern the same not peremptorily determined in the Scriptures concerning Church assemblies Fourthly They may enact Laws for the maintenance of Ministers of all necessary Church Officers and for prayer preaching reading the Word administring receaving the Lords Supper concerning ordination Mariage siging fasting excommunication agreeable to the Word of God This I presume all will grant and my Brother will not deny which is all I contend for Therfore Christs being the only King Head Ruler and Lawgiver of his Church is no impediment to Kings Parliaments by advise of Synods to enact such Lawes as these and so the Argument a meere Independent Nonsequitur Thirdly Christ is the King Lord Head and Lawgiver of every private Christian or Member of a Congregation as well as of every particular or of the whole Catholik Church and so by your determination he is subject to no other jurisdiction then that of Christ his Spirit and Word Yet I hope you will grant that every Independent Congregation hath a true jurisdiction and power over every particular member of it yea a legislative power to prescribe a speciall covenant and such Ecclesiasticall Rules Orders as the whole Congregation shall thinke meet to which they must submit under paine of excommunication suspension Non-communion and denying baptisme to their Infants as you plainly intimate pag. 44. 45 46 62 63. Therefore these titles and Prerogatives of Christ doe not deprive particular Churches of the power of prescribing covenants Orders Rules and Canons to their Members much lesse then whole Synods Councells Parliaments of farre greater wisdom power Authority then particular Churches And if private Churches may thus oblige their Members then much more may Parliaments Councells all particular Churches within their jurisdictions And so much in answer of this grand argument The second is this Christ is the full and sole King raigning in the heart and conscience of every true Beleever He only is King over every mans Conscience so as no man nor power on earth may sit with him in this his Throne Therefore no Parliament Councell nor human power may prescribe Laws for the Government or ordering of the Church for then of necessity man should be Lord over the Conscience which is the highest presumption against the most high I answer That this argument is grounded upon a very sandy foundation and upon this controversed question both among Divines and Casuists Whether Ecclesiasticall or Civill human Laws made and ratified by the supreame civill Magistrates Parliament bind necessarily oblige us to obedience in point of conscience in case they be not contrary to Gods Word for if they be all grant they do not bind to obedience in point of Conscience My Brother here holds the Negative as an indisputable Maxime That these Laws bind not the conscience in point of Obedience to them A very dangerous false unsound Position tending to meere Anarchy and contempt of all humane Lawes and lawfull Authority in Church or State And for my own part I clearely hold the Affirmative to be an undoubted truth This question is largly debated and held affirmatively by learned Paraeus Explicatio Dubiorum in c. 13. ad Romanos Dubium 7. pag. 1413. to 1446. by Musculus Peter Martyr Marlorat and Doctor Willet in their Commentaries on Rom. 13 with other Protestants on this Text by Ursinus in Exposit secundi Praecepti p. 299. by Theodoret Ambrose Beda Anselme and generally most ancient and modern Commentators on that Text by Alexander Alensis Summa Theologiae Pars. 2. qu 120. Artic 2. 3 4. with whom all other Shoolemen generally concurre Paulus Windek Canonum Legum Consensus Dissensus cap. 4. p. 12. Stapleton in Antid p. 783. Bellarmine l. 3. c. 9. De Laicis Pererius Disp 2. Num. 8. by Saint Augustine in Epist 54. ad Macedonium and in Tit. Psal 70. by Saint Bernard Tract de Praecepto Dispensat With infinite others Indeed Master Calvin Instit lib. 3. c. 9. Sect. 15. 18. and lib. 4. c. 10. Sect. 3. 4 5. Beza in Notis ad Rom. 13. Sibrandus De Pontif Romano l. 8. c. 7. and some others seemingly hold the contrary yet not generally of all but of some particular humane Lawes I shall briefly lay downe the truth of the affirmative part out of Pareus and Doctor Willet in these insuing Propositions and then propound the Affirmative and answer the Negative arguments in their Order to vindicate this truth now most opposed when it is most necessary both to be discovered and obeyed The Propositions are these That all just Civill Ecclesiasticall or Oeconomicall Laws and Ordinances made by the King and Parliament or by lawfull Magistrates Parents Masters Tutors Superiors which concerne the duties of the first or second Table do bind the Conscience of themselves and that simply both in generall and particular That all good Laws made for the determining of any necessary circumstances of Gods Worship or necessary and profitable for

severall Iurisdictions to submission and reall obedience especially when just and agreeable to Gods Word or at least to passive whiles in force where unjust or contrary to the Word Hence the publike Laws Ordinances Edicts of Parliaments and general Assemblies of the Estates have in all Kingdomes Ages without the least dispute oblieged regulated all Corporations Societies Persons within their severall jurisdictions because they are the Representative Body and supreame power of those Realms where all are virtually present and consenting when all or the major part at least assent Hence the whole World have ever held the determioations Creeds Canons Decrees of Oeumenicall Nationall or Provinciall Councels ratified by Emperors Kings and Parliaments obligatory in point of jurisdiction to all Churches persons within their jurisdictions And in truth the chiefe end use of Parliaments Councels Synods approved by God and the higher powers ordained by him is not to advise admonish perswade debate or deliver their opinions of doubts errors mischiefes for this every private man hath power to do and containes no stampe of jurisdistion Power or Authority in it But authoritatively to prescribe Lawes Canons Rules and determinations oblieging otherrs to obedience under paine of exemplary censures and penalties Sixthly It cannot be gainsayd but every man and woman in the world considered meerly as such or as single persons stript of all their naturall civill or Ecclesiasticall relations are of equall Authority and have no jurisdiction power or superiority at all one over another no more than fellow servants fellow Citizens or neighbors out of office have over one another yet look upon the selfe-same persons as they stand cloathed with their severall Relations as members of a family Corporation City Kingdome Church and their very relations make them subordinate and lyable to sundry superiour jurisdictions not only by way of counsell but command Thus children servants wives Pulpits are by a naturall relation established by a Morall Law and sundry divine Precepts subject to all the just Lawes Orders commands of their Parents Masters Husbands not onely by way of Counsell or advise which they may obey or reject at pleasure but of Iurisdiction and Authority so farre as to be enforced to obedience and justly punished for disobedience or neglect according to the quality of the offence and contempt Thus inferiours of all sorts in a politicke relation onely as subjects to their Princes to all subordinate Magistrates Officers in their respective places of power Kingdomes to their Parliaments Cities to their Majors Aldermen and Common-Councell Companies to their Masters Wardens and Assistants Souldiers to their Generals Commanders of all Rankes Schollars to their Tutors Colledges to their Rectors mariners to their Masters both by the Law of God Nature Nations Dictat of common reason are subject to all just orders Mandates of these their superiours to which they must yeeld obedience● under paine of such punishments as are answerable to their contempt and disobedience The same rule and reason holds as firmely in all Ecclesiasticall Relations Take severall private Christians as Christians or severall Parishes or Congregations as they are such and it is certain one of them hath no Iurisdiction nor power at all over another in any Ecclesiasticall matters either to prescribe Lawes to or inflict censures upon one another but only a power to exhort admonish reprove advise or assist one another in a brotherly way But yet looke upon the selfe-same particular persons Churches as Members of a Parochiall or Nationall Church and then in this Relation they are and ought to be subject to the just rules precepts Canons Orders of the Ministers and whole Congregation of which they are Actuall Members even in point of conscience and every particular Church must and ought readily to submit to the just Canons Constitutions Orders determinations Ecclesiasticall Censures of the whole Representative Nationall or Provinciall Church Councell ●ynod ratified by Authority of Parliament in a Regular way under paine of Ob●inacy Contempt Disobedience and exemplary punishment there being the selfe-same reason and equity for severall combined Churches in a Councel Synod Presbytery to have a coe●cive power over every particular Church within their limits as for any particular Congregation to claim or exerise a jurisdiction in point of direction or correction over any or every particular member of it Our Independents no doubt will grant that if two or three severall Congregations unite themselves into one Church they do by vertue of this union become all lyable to the Iurisdiction Canons Orders Determinations Censures of that one Church and those who whiles divided had no authority nor power but onely of their owne members have by this union a Iurisdiction over the Members of all these Churches thus eonjoyned into one As it is with several persons united into one Corporation Society Church or when severall powers Or jurisdictions meet and joyne together in one as the Parliaments Commissioners Armies of two Provinces Kingdome in one Parliament Councel Army the Lords Commons Knights and Burgesses of every County Citty Town and Burrough in both Realmes in one Parliament they have by this their union the whole power and authority of both united Kingdomes Armies Parliaments and a joynt Iurisdiction over both which they had not before whiles seperated even as a Major or King hath when as severall Cities Townes Villages Kingdoms as our ancient Saxon Heptarchy are all conjoyned into one City Realm and therby subordinated to one new Iurisdiction If this then must be yeelded to me it will inevitably follow by the selfe-same reason that severall particular Churches being united together in one Synod Councell Assembly Parliament or Presbytery even for this very end and purpose to prescribe such generall Canons erect such a uniforme Church-government and Discipline for the publicke peace and benefit of the Church as shall equally binde all Churches victually present and combined in it must have a lawfull Iuridicall Legislative power in them to make such Laws Canons as shall binde all particular Congregations not onely as advises or brotherly counsels but as vigorous Lawes which subject the particular persons or Churches who transgresse or contemne them to condigne punishment as the reasons Scriptures formerly alleaged to prove that humane Lawes obliege the conscience in point of obedience abundantly demonstrate These uncontrolable verities never yet so much as doubted in any Age till this clearely discover the falsity and vanity of my Brothers objection to which I will give this further direct answer 1. I deny that every particular Church or Congregation in a Christian State where there are many adjacent Churches under the selfe same Civill Government is an absolute compleat independent Body City or Republike of it selfe as is objected to all intents and purposes without dependency on or relation or subordination to any other True it is that in some respects so far as concerns its own private interest it is a compleate body having a Minister

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

Controversia 3 de Conci●●s Quaest 2. p. 577. to 585. Doctor Willets Synopsis Papismi Controversi 3. Concerning generall Councels Quaestion 2. Doctor John White his way to the true Church sect 29. n. 28. p. 111. Master Rogers his Analysis on the 21. Article Proposition 1. with sundry others whom I pretermit subscribe and justifie this truth against all Romish opposites And if these be not sufficient all the Reformed Churches in their several confessions registred in the Harmony of confessions cited by Master Rogers in his Analysis of the 21 Article with the whole Classe of their learned Writers unanimously resolve That the power of calling Councels Convocations Synods belongs not to Popes or Prelates but only to Christian Emperors Kings Princes and other chief temporall Magistrates which our late famous King James in the last place in his Letters Patents prefixed before the Canons and Ecclesiasticall Constitutions made in Convocation Anno 1603. ratifies to the full affirming that the Synod and Convocation at that time held was and ought to bee summoned and called only by vertue of his royall Writ The like is affirmed by our present Soveraigne King Charles in his Declaration before the 39. Articles and in his Patents Commissions licenses for making the last new Canons 1640. and resolved in the first Canon thereof From this 1. Proposition thus plentifully ratified by uncontrolable Presidents and publike Authorities of whole Synods Parliaments States in all ages which infinitely over-ballance the inconsiderable rash opinions of any private men I shall deduce these Consectaries 1. That the chiefest care of defending propagating the true Religion suppressing errors haeresies schismes vices and enacting Laws Canons for this end for the Churches peace Government and advancement of Gods true Worship belongs to Christian Princes or supreme temporall Magistrates and is an essentiall part of their duty because the right and trust of calling Synods Councels upon all such occasions is thus originally vested in them 2. That Synods Councels are very useful necessary profitable to the Churches of Christ if rightly ordered else God himself all Christian kingdoms states Churches would not have invested Kings supream civill Magistrates with such a power of convening them nor all Christian Kings Emperors but made so frequent use of this their power not onely without opposition but even with publike approbation yea such hath been the necessity and expediency of Synods and Councels in all Christian Churches in all ages That the generall Councell of Nice An. 363 the Councell of Antioch Can. 20. the first Councell of Constantinople Can. 3. the Councel of Africke Can. 18. the Councell of Chalcedon Can. 19. the third Councell of Toledo under King Reccaredus An. 600. cap. 18. the fourth Councell of Toledo under King Sisenandus An. 6●1 the Greeke Synods collected by Martin Bishop of Bracara cap. 18. the second Councell of Arelat Can. 2. the third at the same place Can. 1. and the fourth Can. 37. the second Synod of Towers Can. 1. the fifth Councell of Orleans cap. 11. the Councell of Hereford under King Egfred An. 670. the sixth Councell of Constantinople Can. 8. the Councell of Antricum Can. 7. the Councell of Mascon Can. 20. the Synod of Soissons under King Childeric the Councell under King Pepin at the Pallace of Vernis An. 755. cap. 4. the Councell of Paris under Lewis and Lothaire An. 829. the Councell of Meaux An. 845. cap. 32. yea the great Councell of Basill An. 1331. with sundry other Councels Decree that a Synod or Councell shall be kept twice or thrice or at the least once every yeare at a certaine time and place in every Province That all Bishops and others unlesse hindered by sicknesse or other inevitable occasions should be present at it and not depart from it till all businesses were ended and the Councell determined under paine of Excommunication that none should interrupt not keep back any necessary members from them Therefore certainly they are both expedient and necessary for the Church not uselesse antichristian diabolicall and pernicious to the Church as some Papists Arminians Socinians hertofore and Independents now scandalously ignorantly if not maliciously deeme them Sect. 2. THat Bishops and Clergie-men when assembled in Councels Synods and Convocations by Christian Princes and Magistrates have alwayes been limited and directed by them not onely for the time and place of their meeting but likewise for the manner and matter of their debates and proceedings having no power liberty to debate or determine any thing but what was first prescribed them by their summoners or by their speciall Licence first obtained With a touch of Princes and Laymens presiding judging voting in Synods and Councels Secondly As Bishops and Clergy-men cannot summon Councels or Convocations not yet assembled together in them but by the Princes and supreme temporall Magistrates authority who alwayes appointed both the time and place of their meeting continuance and dissolution as all ages Authors attest so when they are lawfully met in Councels they cannot debate determine any points of faith nor yet frame any Ecclesiasticall Canons Lawes Constitutions in them but by the Princes or Magistrates licence direction that summoned them who have always both abroad and at home prescribed them either in generall or speciall termes what things they should debate treat of and conclude in their Synods confining them to such particulars for the determination and ordering whereof they were convened as well as to the time and place of their assembling This is evident by sundry Presidents The first famous generall Councell of Nice and the Bishops therein assembled were thus licensed and limited by Constantine the great who fate President in it as Eusebius with others manifest at large The Bishops assembled by him in the Synod of Tyrus were limited likewise by him how to proceed and what to treat of as appears by his letters to them wherein after he had exhorted them to peace and unity he chargeth them not to delay but to define the present controversies with al earnest endeavour within those fitting bounds he there prescribed telling them That he had sent Dionysius the Consull to admonish them of all things they were to do and who ought to be present at their Synod Maximè vero ut idem animadversor sit custos conservandae aequalitatis ordinis but especially that he should be an observer and keeper of that aequability and order which he had prescribed to be observed in that Synod The Bishops assembled by Constantius his Edict in the Councell of Ariminum most humbly requested his Majesty of his gracious favour and wonted clemency to grant them license and lawfull favour firmely to persevere in those things which their ancestors had decreed and that nothing might be diminished or added unto the old and ancient decrees In the Councell held at Seleucia summoned by Constantius precept it was commanded by this

keeping the Commandements of the first and second Table the advancement of Gods Honour and Service the propagation of the Gospell the peace and well ordering of the Church State Family the performance of the externall publike or private exercises of Religion Or to avoyd scandalls Schismes Errors Innovations Corruptions in the Church or to bring men to the Ordinances and knowledge of the truth doe of themselves binde the Conscience at least in generall because they tend to the observation of the morall Law which wee are bound in Conscience to obey That particular civill and Ecclesiasticall Laws wherby the temporall Law givers not only signifie what is to be done but likewise seriously intend to command it and to obliege the infringers to an offence doe in particular and by themselves bind the Conscience under paine of sin and offence of God That other particular Lawes may bind the Conscience though not of themselves in regard of the thing commanded yet by accident when by their violation the Order Peace or government of the Church or State is disturbed the authority of the Law-givers and Magistrates dispised or just scandall given to the Church State or any weake brethren The Arguments to prove these positions follow 1. Those Laws to which men must be obedient and subject even for Conscience sake and that by Gods own command must necessarily binde the Concience But to such Ecclesiasticall and Civill Lawes as are sore-specified men must bee obedient and subject not only for wrath but even for Conscience sake Rom. 13. 1 2 5. Therefore they must necessarily binde the Conscience 2. Those Lawes whose violation drawes both a temporall and spirituall offence guilt and condemnation upon the infringers of them must needs obliege the conscience because conscience is sensible of the offence or sinne committed and dreads the punishment of it But the violating of such humane Laws as are forementioned drawes both a temporall and Civill Offence Guilt and judgment upon men as the Apostle yea every mans Conscience and experience determines Ergo they binde the Conscience Those Lawes and Ordinances which God Himselfe enjoynes us to obey even for the Lords sake must of necessity bind the Conscience to ready obedience because God Himselfe the Soveraigne and supreame Lord of the Conscience commands us to obey them But God Himselfe enjoynes us to obey the foresaid Lawes and Ordinances of men even for the Lords sake Romans 13. 1 3 5. 1 Pet. 2. 14 15 16. Ergo they bind the Conscience 4. Every Supreame Power Lawgiver Magistrate in commanding such things and making such Laws as aforesaid is but Gods owne Deputy Ordinance Minister Vicegerent in obeying whom wee obey and in contemning whose Edicts we contemne even God Himselfe from whom they derive their Authority Rom. 13. 1 2. 1 Pet. 2. 14 15 16. Ephes 6. 5 6 7. Col. 3. 22 23 24. Therefore their just Laws must needs oblige the Conscience as being in some sence the very Ordinances and Lawes of God Himselfe according to that resolution of Saint Bernard Sive Deus sive homo Vicarius Dei mandatum quodcunque tradiderit pari profecto obsequendum est cura pari reverentia deferendum ubi tamen Deo contraria non praecipit homo Which Augustine thus seconds In eare sola filius non debet obedire Patri suo si aliquod Pater ipsius jusserit contra Dominum Deum ipsius Ubi enim hoc jubet Pater quod contra Dominum non sit sic audiendus est quomodo Deus quia obedire Patri jussit Deus which he proves by Gods blessing of the RECABITES for obeying their Fathers command in not drinking Wine Jer. 25. Vpon this very ground Wives are commanded to submit themselves to their owne Husbands as UNTO THE LORD To bee subject to them in every thing as the Church is to Christ Eph. 5. 22 24. Col. 3. 8. Servants are commanded to bee obedient to their Masters according to the flesh with feare and trembling and singlenesse of heart as unto Christ Not with eye service as men pleasers but as the servants of Christ doing the will of God from the heart with good will doing service as Vnto the Lord not to men knowing that whatsoever good thing any man doth he shall receive from the Lord for YEE SERVE herein THE LORD CHRIST If servants in obeying their Masters Children their Parents Wives their Husbands lawfull commands serve and obey the Lord Christ Himselfe as the Scripture positively resolves then Christian subjects and Churches in obeying the lawfull Ecclesiasticall or Civill Lawes of their Princes and Parliaments obey and serve Christ Himselfe therein and so doe they who enact them and not commit the highest presumption that can bee against the most Highest as my Brother objects without any authority but with his Ipse dixi Fifthly Paul did endeavour and exercise himselfe to keepe a good Conscience alwayes both towards God and Man by obeying the just Laws and commands of man as well as of God as some Interprets expound it Acts 24. 16. Yea Peter commands servants to be subject to their Masters with all feare not only to the good and gentle but also to the froward and even for CONSCIENCE TOWARDS GOOD to endure griefe and suffer wrongfully from them and by the 1 Peter 3. 16. We are injoyned to have a GOOD CONSCIENCE Towards men who speake evill of us Whence thus I argue If a good Conscience must bee carefully exercised and kept as well toward the lawfull precepts and lawes of Man as of God then certainly they binde the Conscience as well as the Law of God else what had conscience to do with them But the supposition is most evident by the former texts Therefore the deduction thence Sixthly If such Lawes should not bind the conscience and inward man to the cheerfull practicall obedience of them but only the purse and outward man the obedience to them would bee lame or slavish the Lawes Nugatory and contemptible the end of the Laws which is cheerefull obedence to them for the advancement of Gods glory and the publike good of Church and State frustrated and the contempt of them no sinne at all against the fifth Commandement and the precepts of obedience to the higher Powers Magistrates and Rulers over us as all Expositors on the 5th Commandement resolve it is 7. The violating of such just Civill and Ecclesiasticall Lawes as these will cause violating whereof a tender true in lightned conscience will checke a man for and accuse him as guilty of an offence Therefore They must certainely oblige the Conscience else it would not checke at such a violation and acquit and cheere a man in case of ready Obedience as every mans experience can attest if hee narrowly watch his conscience in case it be not feared Eighthly Disobedience to the just edicts Lawes of Magistrates Governours Parents Naturall Civill or Ecclesiasticall are particularly branded both

to the Kings of Judah to doe the least thing in point of Reformation but onely to see that the Priests doe all strictly according to the prescript rule of the Law 2 Chron. 31. Now was the great Law-giver so strict under the Old Testament and is hee growne over remisse under the New In Ezechiels vision of the Temple or Church under the Gospell Ezechiell 43. 10 11. Wee read of a patterne of every particular thing belonging to the House of God exactly set downe and measured by Gods speciall rule and direction Ergo There is a most exact rule set down for the Government of all Churches under the Gospell in all particulars even to a Pin from which they must not vary in the least point or title Else a sluce would be opened to drowne the whole world in supestition and error I have elsewhere given a full answer to this common objection and manifested the absurdity of it to which my Brother hath not given the least reply and because much insisted on I shall once againe answer it here with some additions My Brothers first Argument from the premises if turned into a logicall forme is this God in the Old Testament shewed and prescribed to Moses in the Mount an exact patterne of the Tabernacle and its implements from which hee must not vary in one Pin or Title Ergo He hath prescribed an exact uniforme universall modell of Church-Government and Discipline under the Gospell for all Churches Nations Ages whatsoever from which they must not vary in the least Pin or Title What an Independent argument this is will appeare First by considering that the Tabernacle as all well know was no part of the Congregation or living Church of the Israelites made up onely of Circumcised persons of which our present controversie concerning Church-Government is meant but only the place wherein the Israelites met to Worship God during their Pilgrimage in the Wildernesse which Tabernacle ceased when the Temple was built and the Arke placed therein it being in truth nought else but a materiall moveable Temple answerable to our Churches Chappell 's and places of publike meeting for Gods Worship now but only in its moveablenesse The like may be said of Salomons materiall Temple what Argument can then be deduced thence to prove such an exact forme of Church Government setled under the Gospell as is objected I can not conjecture Brother I beseech you tell me in good earnest what you think of these following Arguments which may be retorted on you from this patterne with far more probability and reason then this objected First God in the old Testament prescribed the height length breadth compasse form and materials of which the Tabernacle Arke Altar Curtaines Candlesticks Sockets Rings Staves and every pin vessell utensill belonging to the Tabernacle should be made and expressed the same most punctually in writing commanding Moses to make all of them according to the patterne shewed him and not to vary in one Pinne as you may read Exod. cap. 25. to c. 40. Ergo Christ in the New-Testament hath a punctually prescribed to all Christians nations in as direct words the expresse form matter dimensions portraiture of all Christian Churches Temples Chappell 's and all Tables Chalices Pulpits Pues with other Appurtenances to them belonging from which they must not vary in one pin or title Secondly God in the Old Testament appointed particularly and by name who should build the Tabernacle and make all the Implements sur●ure there belonging and appointed by name B●zaliel and Aholiah to be the chiefe workmen And every wisehearted man and cunning Artificer imployed in this building this Architecture whom God himselfe endued with speciall skill wisdome and ability for this work not any Priest or Levite Exod. 31. 1. to 10. chap. 35 30. to 31. c. 36. 1. 2 3. c. c. 37. to 40. Ergo none but those Artificers whom God doth immediately name and endow with extraordinary gifts from Heaven None but Embroyderers Gold-Smiths Carpenters Ioyners Carvers Masons not Ministers Presbyters Deacons or Evangelicall Pastors must under the Gospell build up the spirituall Churches of Christ and settle the true Government and Discipline thereof Thirdly The very frame fashion Colour and materialls of the holy Garments which Aron and his Sons should weare when they came to minister before the Lord were expresly set downe and the use of them enjoyned under paine of death in the Old Testament and were a part of the patterne shewed to MOSES in the Mount from which hee might not vary in one Pin or Title Exodus c. 28. and 29. and 39. and 40. Ergo The very forme fashion matter and coulour of all Ministers Elders Deacons Garments in which they should minister is as punctually prescribed and limited under like penalties in the Gospell from which they must not vary Fourthly The Tabernacle and Temple too under the Law were made and built by the hands of men and were onely corporall not spirituall buildings in the spirits of men Ergo the Church under the Gospell is such to And then what will becom of your strange determinations p. 49. 50. That the Church is a spirituall house whose ONLY BUILDER is Christ and NOT MAN c. Fourthly This patterne in the Mount was shewed and delivered by god only to Moses the Temporall Magistrate not to Aaron or the Priests and he was to make and see all things made according to this patterne without the least variation by the helpe of Bezaliel and other lay-Artificers Ergo the framing setling of Church-government Discipline under the Gospell belongs wholly or principally to the supreame temporall Majestrates and to such Lay Artificers as they shall please to take to their assistance Not to Bishops Presbyters Ministers or any Ecclesiasticall persons Brother If you grant all these foure Arguments absurd false or incoherent as I presume you will then by the selfe same reason your owne Argument must much more be so And therefore I beseech you now at last to consider on what false sandy ground and absurd Inconsequencies your Independent Churches are built Secondly I pray inform me Brother if you are able If there be such an exact apparent unalterable forme of Church-government prescribed under the Gospell as there was of the Tabernacle Altar Temple in the Old in all particulars why the one is not as clearely and punctually set downe without any obscurity in the New Testament as the other is in the Old If you can shew us any such unalterable forme intirely delineated all together in precise direct termes in the one as we can shew you to in the other the controversie would bee ended without more dispute But since this cannot bee done and your selfe confesse in your Margin p. 6. which contradicts and subverts your Text We doe not say the same things are prescribed under the Gospell NOR DOTH IT COME TO SUCH CIRCUMSTANTIALS but we say and I say so to what it prescribeth ●s to

then Heresie or hereticall Doctrin by such extravagant inferences and incoherent Arguments for fear you dishonour both your Master and your self 3. Though Christ hath left no absolute exact forme of Church-Government in Scripture for all Churches and Ages yet he hath left his Word to be a light to the feete and a Lanthorne to the pathes of all his Saints and Churches and said downe such generall Presidents rules and directions therein as may serve for ordering directing and regulating of all Churches herein yea he hath given us some more particular rules for some things which concerne the Government of his Churches The Scripture hath generall Rules for our faith life manners thoughts words actions apparell eating drinking praying preaching receiving the Sacrament c. applicable to all particular cases and occurrences concerning them though not particular punctuall rules for deciding all those cases of conscience and controversies that frequently arise concerning them yet Christ is not unfaithfull because he hath left his Church sufficient rules and meanes of salvation in generall or particular to bring it safe to heaven 4 The providing of godly and faithfull Ministers Magistrates and Governours of the Church to put good Laws Disciplin and Government in execution is a great part of Christs charge and care as well as providing his Word and a Government for his Church Will you charge Christ then with negligence and leaving his Church to six and seven because every Minister of Christ hath not the selfe-same measure of gifts and endowments to discharge his Ministery or because some Ministers are more negligent in their places then others and some sheep are left oft-times without a Shepheard or committed to a Iudas a Thiefe or to Wolve● false Teachers Seducers which teare and devoure instead of feeding them or because he set not up and maintained this forme of Church Government you now contend for as his and none else beside in all Churches for so many hundred yeares together but reserved this honour in this latter age to some of you or rather to the Anabaptists and Brownists your Predecessors herein to advance it Brother you may easily discerne by this where your owne pretended inconveniences and inferences will drive you at the last if you rely upon them I beseech you therefore as a loving Brother to forbeare them for the future 4. Whereas you object We should have a mad world of it if Civill States Magistrates Kings and Parliaments should set up such a Government 〈◊〉 they conceived to be agreeable to Gods Word and the good Lawes and Customes of their Realmes I answer 1. That it is your own position that every particular man and Church ought to walke according to the rule of their own consciences and judgement not anothers Christ only being Lord of their consciences If then a whole Kingdome Parliament Church or Realme shall conceive and be perswaded in their consciences that such and such a Church Government is most consonant to Gods Word most suiteable to their condition and therefore shall upon solemne debate after much seeking of God by Prayer and Fasting make choise of this government before another as by electing a Presbyteriall rejecting an Independent way What madnesse or inconvenience meer slavery tyranny humane inv●ntions superstitions or corruption will this introduce Shall they be Hereticks presently for such a choise as you define them Shall private men have more liberty of choise or conscience then whole Nations Synods Parliaments or more wisedome temper knowledge discretion conscience then they Indeed I have read of one Parliament stiled the Mad and another the unlearned because there were no Lawyers in it and no doubt both Parliaments Councells Synods generall Assemblies may and doe sometimes erre and that grosly as well as private persons or congregations But doubtlesse all reasonable men will and must acknowledge that two are better then one a whole Court of Iustice lesse liable to errour and corruption then a particul●r Judge a whole Parliament then a Committee an whole Synod then a private Conventicle or congregation Then tell me in sober sadnesse good Brother whether your Independent Assertion That every particular Minister hath power to gather and set up a Church of his owne Independent from any other and to choose such a Discipline Government to themselves as they CONCEIVE to be most suiteable to Gods Word though in truth it be not so but a meer CONCEITE as I feare your New way is That particular Christians have power to unite themselves into a Church and elect a Minister and Government of their owne choise most agreeable as they thinke to the Word And that every Sect and Person ought to have free liberty of conscience in the exercise of what they beleeve Or my Position be likely est to produce more madnesse in the world or mischiefes in the Church Certainely it will be a madder world and Church too indeed when every private Minister and Christian may follow their owne opinions fancies crochets waies every Sectary set up his owne congregation sect and vent his owne erronious schismaticall Opinions without control when every man shall have priviledge to doe What seemes right in his owne eyes as if there were no King in Israel no Parliament in England when every Anabaptist Enthusiast or brainsick Melancholico shall not only build Churches in the ayre different from all others but set them up openly in our Cities Counties Kingdomes without impediment in contempt of Lawes Parliaments all Civill or Ecclesiasticall Authority as too many I feare doe now and I hope the High Court of Parliament will remedy it in due time because they deem their owne fancies Gospel their owne Juventions Christs Oracles Certainly the world and Church will both be mad in good earnest when such a licentiousnesse shall be proclaimed under the Notion of Christian Liberty every mans own private way christned with the Name of Christs Kingdom c. though it hath small affinity with it The God of peace order of his infinite mercie preserve us safe from this Maniaca Insania this deadly madnesse into which we are running and hath already desperately seized upon the Braines and hearts of many My Brothers sixth Objection is this That Parliaments Councells Synods are not now infallible but subject unto errour many of them having erred and that grosly in former and late times That neither Parliament nor Assembly can now say as that Synod Act. 15. 28. It seemeth good to us and to the Holy Ghost they being not endued with an infallible spirit Therefore they can make no binding Determinations Lawes Canons Decrees in any Ecclesiasticall matters to oblige any particular Churches or christians Good Brother writes he for all your punctuall quotations of that Scripture Acts 15. you doe not all this while tell us that which is the maine of all which we finde in the 28. verse IT SEEMED GOOD TO THE HOLY

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

same Dialect because they consent to what those determine and ●nact who are assisted and guided by the Spirit 4. God many times for the benefit of his Church doth indue unregenerate men with extraordinary gifts though not with saving gr●●●s of his spirit and make them Prophets propagators of his Truth as is clear by the examples of Ba●●●● Saul amongst the Prophets Caiphas Gama●●● Iudas and infinite others by daily experience as wel Ministers and People as he made use of Cyrus Darius Artaxerxes with other heathen Princes to build his Temple and restore his worship in it and therefore admit the most you can imagine of the members of the Parliament and Assembly which deserve the highest honourable christian respect our hearts or tongues can yeeld them there being at least some true Nathaniels and Stephens among them filled with the Holy Ghost and so many armies of prayers in the spirit daily sent up unto Heaven to bring downe the spirit of truth and holinesse upon all their Persons and Resolutions we cannot but in christian charity expect and beleeve that all they resolve on may have It seemed good to the Holy Ghost and us inscribed on its front until the contrary shal evidently appeare Therefore there is not the least shadow of reason rendred by you but that you and yours should make good what you have promised in the objected passage Shew this to us and WE WILL OBEY And thus Deare Brother seeing truth is ●●earest to you and me and that which I hope we both unfainedly aime at I have fully and freely answered all your pretended Objections against the Ecclesiastical legislative power and Iurisdiction of Parliaments Councels yea the substance of your whole Vindication in defence of the Independent way in such sort as I trust will fully satisfie both your self and others whom you have misled If I shal be so happy as to heare from you That I have won my Brother and reclaimed him from an 〈◊〉 dangerous By-path I shall exceedingly rejoyce in it and blesse God for it and you and I shal most joyfully depart from off the publick Theatre like Cecilius Octavius and Menucius Felix 〈◊〉 hac sati hilaresque dicessimus Caecilius quod crediderat Octavius gaudens quod vicerit Et ego quod hic crediderit hic vicerit What else remaines of this Treatice shal by Gods assistance be supplyed in due season In the meane time I shall implore the blessing of Heaven upon this for our States and Churches 〈◊〉 FINIS a Select Disputat de Quaest in quibus sit Potestas Ecclesiastica Thes 1. 4 5. b De Episcopatu Constantini Magni p. 3. 4 5 6. c See Acta Synodi Dod● p. 3●5 326 327 d Apologiae c. 25. See Episcopius Disput 32. Thes 4. Mr. Rutherfords Due Right of Presbyteries p. 343 344 345 357 358 359. e Anti-apol●gia p. 157 158. f See Lac●● Osiander his 〈◊〉 Controversiarum cum Anabaptistis g See Mr Rob●●sons Apology h See Mr. Iohn Goodwins Theomachia and Innocencies Triumph i Mr. Iohn Goodwins Sermon Febr. 25. 1643. k Reply to A. S. Mr. Iohn Goodwins Theomachia and Inocencies Triumph An Answer to Mr. William Prins Twelve Questions My Brother Burtons Vindication p. 5. 6. c. k An Answer to Mr. Prynnes 12 Queres p. 24. 2. * Reply to A. S. p. 111. Mr. Burtons Vindication p. 54. 71. * Feb. 15 1643. a Mr. Goodwin in his Innocencies Triumph p. 5. * Rom. 15. 5. 6. * Vindication p. 30 31. * Vindication pag. 28. * See Mr. Rutherford p. 369 370. * ● Sect. 4. a Eccles hist l. 5. prooemio b Surius Concil Tom. 1. p. 334. c De vita Constantini l. 3. c. 6. d Eccles hist l. 1. c. 16. e Tripartita hist l. 2. c. 21. f Eccles hist l. 8. c. 14. col 377. a. See Rabanus Maurus de Vniverso l. 5. c. 7. g Hist l 1. c. 16. l. 3. c. 7. l. 4. c 6. h Eccles hist l. 10. c. 5. i In Epitaphio Paulae k Euseb hist l. 10. c. 15. Socrates Scholast Eccles hist l. 1 c. 28. 33. Eusebius de vita Constantini l. 4. c. 41 42 43. l Hist l. 5. c. 7. m Hist l. 7. c. 7. n Hist l. 12 c. 10. Sarius Tom. 1. p. 482 o Eccles hist l 1. c. 3. p Concil Tom. 1. p. 607. Tom. 2. p. 31. 75. 79. 88. 96. Tom. 1. p. 600. Niceph. Eccl. hist l. 14 c. 34. p Leo Epist 9. ad Theodosium q Epist 14. See Epist 13. 44. 50. 58. almost to the same purpose r Epist 23. ſ Epist 1. ad Innocentium t L. 4. c. 22. l. 6. c. 7. Socrates Scholast l. 2. c. 7. Theodoret l. 2. c. 1● u Surius Concil Tom. 2. p. 11. 25. 31. 152 103. 106. 120. 106. x Ibid. p. 8 9. 10. y Surius ibid. p. 10. 11. z Eccles hist l. 17. c. 27. * Concil Tom. 2. p 494 495 496. l Surius Tom. 2. p. 498 499. 500. 501 502 m Apud Surium Concil Tom. 2. p. 900 901 902. n Surius Concil Tom. 3. p. 8. o Surius Ibidem p. 531. 539. p Theodoret. hist l. 4. c. 4. 7 8 9. Socrates hist l. 2. c. 37. Nicephorus hist l. 9. c. 33. Surius Tom. 1. p 432. q De Synodis Arin●●a Seleuc. r Theodoret. hist l. 4. c. 7. 8. 9. ſ Eccles hist l. 11. c. 30. t Su●ius Tom. 1 p. 472. 474. x Spelman Concil p. 39. v Surius Tom. 2. p. 372. x Surius Concil Tom. 1. p. 711. y Surius Tom. 2. p. 633. z Surius Tom. 2. p. 633. a Surius ibid. p. 642. b Surius ibid. p. 650. 654. c Surius ibid p. 668. d Surius Tom. 2. p. 678. 681. 682. e Surius ibid. p. 727. 738. f Surius ibid. p. 7. 39. 741. g Surius ibid. p. 746. 749. h Surius ibid. p. 759. i Surius ibid. p. 854. 867. 870. k Surius ibid. p. 875. l Surius ibid. p. 880. m Surius Tom. 3. p. 1 2 8 9. n Surius Tom. 3. p. 39. o Surius ibid. p. 40. 4. p Surius ibid. p. 293. 318. 359. 361. 409. 421. Carolus Molineus Comment ad Edictum Hen. 2. contra parvas Datas abusus Curiae Romanae p. 15. Matth. West An. 826. Vspergensis p 180. q Surius Tom. 3. p. 237. 257. 271. 274. 278. 286. 291. Math. Westm Flores hist An. 813. r Surius Tom. 3. p. 431. ſ Surius ibid. 454. 468 469. t Surius ibid. p. 475. v Surius ibid. p. 481. x Surius ibid. p. 544. y Surius ibid. 546 547 555 z Surius Tom. 4. p. 366. a Surius Tom. 4. p. 797 798. b Matth. Westm Flo. Hist An. 595. d Apud Bochellum Dec●●●a Eccles G●ll. l 5. Tit. 20. c. 34. p. 905. e Apologia 2. Adversus Ruffinum f Epist l. 4. Epist 34. g Distinct 37. h Ibidem and the Canonists glosses on that Distinction Summa Angelica Tit. Concilium i Harding Contur