Englands complaint to Iesus Christ, against the bishops canons of the late sinfull synod, a seditious conuenticle, a packe of hypocrites, a sworne confederacy, a traiterous conspiracy ... In this complaint are specified those impieties and insolencies, which are most notorious, scattered through the canons and constitutions of the said sinfull synod. And confuted by arguments annexed hereunto.

ENGLANDS COMPLAINT TO IESVS CHRIST , AGAINST THE BISHOPS CANONS .

OTHE hope of * * Ier. 14. 8 , 9. Israel , the Saviour thereof in time of trouble , why shouldest thou be as a Stranger in the Land , and as a way-faring man that turneth aside to tarry for a night ? Why shouldest thou be as a man astonied , as a mighty man that cannot Save ? Yet thou , ô Lord , art in the midst of us , and we are called by thy Name , leave us not . Yea , ‡ ‡ ver. 7. ô Lord , though our iniquities testifie against us , yet doe thou it for thy Names sake : for our backeslidings are many , we have sinned against thee . And ‡ ‡ 2 Chron. 19. we know not what to doe ▪ but our eyes are towards thee . § § Esa. 63. 15 , 16. O look down from heaven , and behold from the habitation of thy holines , and of thy glory : where is thy zeale , and thy strength , the sounding of thy bowels , and of thy mercies towards me ? Are they restrained ? Doubtlesse thou art our Father , thou ô Lord art our Redeemer , thy Name is from everlasting . † † Esa. 26. 1● . O Lord our God , other Lords besides thee have had dominion over us : but by thee only will we make mention of thy Name .

And now , ô Lord , we thy People , inhabitants of this sinfull Land , out of the depth of our miseries , and from under the burthen of our manifold afflictions and oppressions , which we worthily suffer for our iniquities from thy righteous hand ( for Thou hast * * Psal. 66. 11 , 12. tryed us , and melted us in the Fornace , even as silver : Thou hast brought us into the net : Thou hast layd affliction upon our loynes : Thou hast caused men to ride over our heads : So as to whom shall we goe for * * Hos. 6. 1. healing , but to thee , who hast smitten us : to whom for binding up , but to thee , who hast broken and torne us ? ) we doe therfore in this our humbled estate present our complaint before thee , the ‡ ‡ Gen. 18. 25. Iudge of all the world , yea before Thee , who hast a ‡ ‡ Heb. 4. 15 , 16. feeling of our infirmities , having been in all things tempted like as we are , yet without sinne , to that end , that we might come boldly to the throne of Grace , and obtaine mercy , and find grace to helpe in time of need And although we thy People have had of long time , and still have much matter of complaint unto thy Righteous Throne : yet now above all other , when the Throne of Iniquity frameth mischiefe as by a Law . For a Synod hath been by Authority of late holden , wherein such things have been concluded and confirmed , as tend to the utter rooting out of all true Religion , and that under the vaile of deep hypocrisie , double iniquity . And now ô Lord , give thy People leave even to spread this whole Synod before thee , as once King Ezech●●● spread the blasphemous letter of the Enemy before the L●rd .

And forasmuch as the said Synod hath been both called , authorized , and confirmed in all the Canons and Constitutions therof by the King , as himselfe declareth by his own Act both before and after the said Canons ; wherein he professeth himselfe to be thy Deputy ( ô King of Kings , and Lord of Lords ) we therfore think it our duty , first to purge our selves of that staine of disloyalty and disobedience which the King chargeth us withall . For they lay it to the charge of some of us at the least , that we suspect our King of being perverted in a Superstitious way of Gods worship , as if he intended to bring in some alteration of Religion in our Land , against his sundry publicke Declartions and Sacred professions before Him , whose Deputy ( saith he ) we are , against all , and every intention of any Popish Innovation . Now for our parts , we doe appeale to thy righteous judgement , O searcher of all hearts , whether we have been apt causelessely to suspect or surmise the least evill of our King , but on the contrary , have been ready to interpret all his actions in such a sense , as perswading our selvs , whatever things were amisse in Church or Common-weale , or whatever Innovations brought in , yea although under the name of Royall Authority , yet the King was ignorant of them , and his name therin abused by some bad Officers about him . Yea , how unwilling are we to this very day ( notwithstanding the late Synod so called and confirmed by the King ) to conceive the least sinister thought of him . So as we are apt to thinke that those Innovations brought in since and under his Raigne , have either crept in by stealth and by degrees without his knowledge , or been craftily suggested as being no Innovations at all , but rather renovations of the decayes of the old Religion ( so ●ulgarly called ) being induced thereunto by the ancient use thereof retained in some places of the Land , since the Reformation , as especially in the Ro●all Chappels , and Cathedralls , though not confirmed by any Law , as the use of Altars , Images , and the like . But now when we see with open eyes to our hearts grief , those things to be concluded as by a Law ( Canons of Prelats now being made binding Laws ) and so confirmed by the Letter● Patents of the King , for him , his Heires , and lawfull Successors : O Lord , what shall we think ? Nay , when we see a strict Oath injoyned and imposed upon all Ministers , of what style , or ranke soever , and upon all graduates in the Universities , &c. to approve , and preserve the Doctrine and Discipline or Government , as it stands now established in the Church of England : and knowing , that by publick Acts , Edicts , Decr●es , Declarations , Books , &c. ( set forth and published in the Kings Name , and patronized by his speciall Authority Royall ) the Sanctification of thy Christian Sabbaths , the Morality of thy holy Commandements , the Doctrines of thy Grace and Gospel , with the preaching thereof ; all preaching on thy Dayes in the afternoons , and all true Catechising , mainly cryed down : and that all thy painfull , and godly Ministers are persecuted , suspended , deprived , cast out of all , and can have no remedy either by course of Law ( which is stopped ) or by the King himselfe to w●om they complaine : and that the Prelates of late more especially usurped a false Title to their false Government Ecclesiasticall by claiming their Prelaticall Jurisdiction from thine own divine Authority ; So as we cannot be any longer ignoran● ( except we will be wilfully blind ) that the Doctrine of the Church of England established in Queene Elizabeths dayes , hath now suffered not onely an Innovation , but an utter eversion and extirpation of the very foundations thereof : And this Innovation , this eversion , being now finally concluded on in a Synod , confirmed by the King , and injoyned to be Sworne unto by all those aforesaid : and besides all this , the King himselfe professing , that he hath diligently with great contentment and comfort read , and considered of all the said Canons , Orders , Ordinances , and Constitutions of the late Synod aforesaid , and that he finds the same such as he is perswaded wil be very profitable to the whole Church and Kingdome : And thereupon doth propound , publish , and straightly injoyne by his Authority and Letters Patents , the same to be diligently observed , executed , and equally kept of all his Subjects within this Realme : Now ô Lord , all these things weighed and layd together , Solemne and Sacred Protestations against Innovations on the one side , and a mighty flood of Innovations on the other side , which by Royall Authority have made a terrible universall invasion and irruption both into thy Spirituall Kingdome , and this Temporal , threatning speedily to sweep all away at once : what shall we thinke ? Or what shall we say ? Wouldst thou have us still to dreame or imagine , that here are no Innovations at all brought in either of Doctrine , or Ecclesiasticall Government , and all because the King hath so frequently , so solemnly before G●d , and Angels and Men , protested to the contrary ? Or , that the Innovations concluded in this Synod , are therfore no Innovations , because ratified and confirmed by the Kings Letters Patents , and by all the strength of Royall Authority , and because commended by the King to be such , as he is perswaded wil be very profitable to the whole Church and Kingdome ? Or may we not rather thinke , or rather most certainly beleeve , that ( for the iniquities of the Land ) oppression in the State , persecutions of thy Ministers , effusion of innocent blood of thy Servants , open Profanation of thy Sabbaths , and that by publicke dispensation , yea in a word , a contemptuous trampling of all Laws divine and humane underfeet ; nay yet more● ( more especially , as the orginall source and cause of all the rest ) a damnable Apostacie from the Gospel , joyned with a desperate League with Rome , too palpable to be seen , so as Antichrists Religion is imbraced instead of thy True word and Gospell : for this , for these crying sins , is it not lawfull for us to thinke at least , yea to beleeve , that thou in thy just judgement restrained and withheld from us the benigne influence of the Kings heart , and hast so farre ( for a time at least , for our humiliation ) given him up to be Seduced by the Prelates and their Romish faction , and to be guided and led by their Councels , as refusing to hearken to any true Information of his most loving and loyall Subjects , ( whereof we have had of late lamentable experience ) he will rather hazard all his Kingdomes , then either displease them , or disobey their Councels ? But yet , ô Lord , seeing thy judgements are unsearchable , and thy wayes past finding out , we will not take upon us to judge in so deep a matter , onely thou hast sayd , you shall know them by their fruits .

But Lord , the King saith , He doth these things , by his Prerogative Royall , and Supreme Authority in Causes Ecclesiasticall . Holy and Righteous Lord , hast thou given to any mortall Creature , to any Kings on Earth , any such Prerogative Royall , any such Supreme Authority over thy Church , as to alter Religion at his pleasure , or to confirme the alteration of the true Religion for others pleasure , to make voyd by Edicts or Declarations the Saving Doctrines of thy word , thy holy Commandements , thine eternall Law , or to sit in thy Throne , over the Soules and Consciences of thy People , captivating and oppressing them under the burthens of humane inventions , and Superstitious Ceremonies ▪ Nay , hast thou not expresly * * Col. 2. 8. to the end of the Chapter . forbidden thy People to subject their necks under any such yoake , as being a denyall of thee our King , and of our Redemption by thy precious blood ▪ Such usurpations therfore of man , we doe , ( ô onely Soveraigne of our soules ) even before Angels and men utterly renounce . ‡ ‡ Esa. 26. 23. O Lord our God , other Lords besides thee have had dominion over us : but by thee onely will we make mention of thy Name . And , Lord , be thou our Judge between us and our oppressors in this thing , and give thy People holy courage and zeale to use all lawfull meanes for the upholding of this thy Sole Royall Soveraignty over our poor Soules and Consciences , against all Antichristian usurpations to the contrary .

And last of all , whereas our King saith , that he hath called , and given free leave to this Synod to treat and agree upon certaine other Canons necessary for the advancement of Gods Glory , the edifying of his holy Church , and the due reverence of his blessed Mysteries and Sacraments ( which words are taken out of the Act for Conformity in Queen Elizabeths Raigne . ) If it shall clearly appeare by this our Complaint following , that the things concluded in the said Synod , be neither for the advancement of Gods glory . nor the edifying of his Church , nor the due reverence of Christs holy Mysteries and S●●raments , but quite contrary : then , how the Kings Authority extends to the confirmation of those things therein so concluded , do thou , ô Lord , Judge .

In the next place , we present our Complaint before thee , ô Lord , touching the most materiall Canons concluded by the ●●id Synod , and confirmed by the King .

The first is : Concerning the Regall power .

〈…〉

〈…〉 or absolute , as all Tyrannicall States , as that of the Turke ; seeing the Kingdome of England is ●empered , seasoned , and conditioned with good Laws , which are the ordinary rules of good and just Government of the Subject , the due execution whereof in the administration of the Kingdome is an essentiall part of the Kingly ●ffice , which cannot be seperated one from the other . To this purpose King Iames in 〈…〉 * * Speach at 〈…〉 Speec●es in Parliament expresly distinguisheth between an absolute Monarchie , not bounded with Laws , but depending onely on the will of the Prince ; and the King of England who ( saith he ) doth by 〈…〉 that by Oath , ●nter upon the Kingdome to

of their Estates : let him but call a Parliament , and yeeld to the redressing of their heavy grievances , and he shall find us his People most ready to yeeld him all manner of necessary due Support ; yea abundant , more then necessary .

Yet Neverthelesse , Subjects have not onely possession of , &c.

Againe , what assurance of true and just right , title and property to , and in all their goods and estates can this their Canon , as it were by Canon-Law , make unto the Subjects of England , when all then practises both in the Ecclesiasticall and Civill Government are such , such the courses of their Courts whether Ecclesiasticall , or mixt , as consisting of Ecclesiasticall and Civil Judges together , but still where the Ecclesiasticall beare the maine Sway , even there , where they be fewest in number ) such their usurped , illegall , extravagant power , such terrible Precedents filed up in their Courts , which stand for Laws and ruled Cases , for all that come after ; and the like : as no Subject in the Kingdome can secure himselfe , that any one thing , or all that he possesseth , are his owne ? For the best and surest Tenure , by which every free-borne Subject holds the right and propriety of his goods , is the Law of the Land . But let the Subject be brought into one of their Eccl●siasticall Courts as aforesaid ( whether into their High-Commission , or other Courts where the Arch-prelates sit party Iudges ) and be his cause never so just , never so innocent , never so cleare , as against which no Law of the Land doth lye , yet , first of all in those Courts he cannot have any benefit of the Law at all , and consequently , where those Ecclesiasticall Judges set their Fangs , they will teare a man out of all his est●●e , yea out of his Skin , and pull his flesh from his back , and breake him and his all in pieces . So as at those Boards , where these harpies sit , against whomsoever complaints are served in , being such especially as whe● the Eccl●siasticall teeth against them , how quickly shall they and their whole estates be swallowed up as it were at one morsell ? And to the end , that the Civil State may be subservient to the Ecclesiasticke , these Ecclesiasticks have their care in every b●●te , and their finger in every pye , where any thing may be pluckt from the Subject , by hocke , or by crooke , that so , as their Ecclesiastick Government , is Tyrannicall , so they may advance the Civil to hold correspondence with it : So as now the whole Government taken together , is reduced to certaine Tall●s , even as all Religion is served up upon a Court-Cu●bord at the end of the Chan●cel , wherof anone . And ( as is noted before , which least it be forgotten , we mention againe ) whatever Conclusions or Orders are made at those Tables , or Boards , ( ●e they never so foule and shamefull ) they are fixed and filed up for perpetuall Laws in all such cases for time to come ; yea and when they please , where they want a Precedent for some extraordinary feat to be done , they can with a wet finger make a new Law for it . Hereof if we take but a few instances , it will easily appeare what truth there is in the words of this Canon , which seem to give to the Subject what ever right and title , and true property of estate doth or can belong unto them . For , first , we have late Precedents to shew , that no Freeman of London , after he hath served his yeares , and set up his Trade , can be sure long to injoy the Liberty of his Trade , but either he is forbidden longer to use it , or is forced at length with the rest of his trade to purchase it as a Monopolie at a deare rate , which they and all the Kingdome pay for . Witnesse the Sope-businesse . Againe , no Doctor and practitioner in Physicke is sure to hold his Profession , whereby he and his should live , when once he comes into the High Commission . Witnesse Dr. Bastwicks case . Item , no Minister is sure to hold his free-hold , his Benefice ( which is by Law his freehold ) if once he be quarrelled in the High Commission , yea or in other inferiour Ecclesiasticall Courts . Witnesse manifold Precedents in the Land . Item , none can be sure that his goods are his owne , when all , and more then all are taken from 〈…〉 Witnesse Mr Henry Bu●ton , one of the foresaid three . Item , none can be sure of his right and title , propriety and interest , which the Divine Law , and Sacred Ordinance of God hath given a man in his own Wife , but that one of these Boards shall 〈…〉 him , as by vertue thereof , being confined to perpetuall 〈◊〉 prison , his Wife shal be perpetually seperated from him , so as if she shall dare to hazzard her life in a far●e ●ourney by Sea which She would doe ) to have but a sight o● her Husbands face , she must be sent Prisoner backe againe , Witnesse the case both of Dr Bastw●cke , and Mr Burton aforesaid . Many more instances might be brought . But these Summed up together , let any English Subject now resolve , what assurance o●true and just ●ight , title and property to , and in all their goods and estates , or in any of the particular instances forespecified , this false and wicked Canon can give him ? Let him be but brought before one of these Boards , and he shal be stript of all . They will pretend this , and that I wot not what , he●nous crime , ( 〈…〉 ) as they did against those three aforesaid , when they could not prove any such thing . And Mr Burtons Case in particular , being a Minister , was so cleare ( his defensive Answere being orderly admitted in Court , and before the day of 〈◊〉 , by the Courts order expanged by two of the Judges o● that Court as Impertinent and Scandalous ) as they could object nothing against him at the Censure , but proceed against him Pro Confess● , all his fault being his refusa●l to answere 〈◊〉 Interrogatories , which if he had done , he had betrayed his Cause , and layd both it and himselfe open to the just lash of the Court , by assenting to the condemnation of his innocent Cause , before it was heard . Which one Example well weighed , what Cause so innocent , so just , can look to escape Scot free ? But thus we see , ö Lord , and thou better seest , what truth these Canonists have in them , whose words pretend all right to the Subject , and whose deeds doe practise the bringing of all mens soules , bodies , and estates under the yoake of an universall Tyranny . To proceed .

For the third ( the setting up of an independent coactive power Papall , or popular , which undermines they say , the Royall Office , and cunningly overthrows the sacred ordinance of Godthis being meant of the State of Religion : if it be Papall , it is altogether unlawfull , as being Antichristian : but being according to thy word , every Christian State is bound to 〈◊〉 it up , and maintaine it , and no Christian King ought to hinder , or oppose it . But as for all Pre 〈…〉 , it is meerly Papall , and Antichristian ; though not in the first degree , the Pope usurping an universall power over all the Churches in the world ) yet in a second , Every Prelate in his Diocese exercising a Papall power , and so doth cunningly undermine the Royall Office , and overthrew Gods Sacred Ordinance , who hath given a power and charge to Kings to suppresse all such Ecclesiasticall Tyranny over the soules of his people . And whereas they say , the Royall Office , is the Sacred Ordinance of God : we all acknowledge it ; and that this Ordinance of God comprehends in it not onely the institution of the Superiority of Kings over their people , but their Speciall office of Government , as it is limited and establish●d upon those Laws and Covenants , and Conditions agreed upon between the Prince and People : These are a Speciall part of thy Divine Ordinance , ☜ that Kings should governe by a Law ( as Deut 17. 18 , 19 , 20. Pro. 31. 5. ) and that they should inviolably keep those Oathes and Covenants , that they have solemnly made with their people . And therefore , they which perswade Kings , that they are no way boun● , but have liberty to rule as they list , by an independent Prerogative , these are they , that are traytors , both to God , and to the King , and to the Realme , and to the peace , and prosperity thereof .

For the Fourth , For Subjects not to beare Armes against their King offensive , or defensive , upon any pretence whatsoever , as being a resi●●ing of the Powers Ordained of God : First , we hold , that no private person ought to take up armes against his Prince : but Secondly , if a King maintaine a Faction about him , which goe about to oppresse ●s whole Kingdome , ☞ and People in their Law● and Liberti●s , and most of all in the true Religion , so as he will not rule them by the good Laws of the Kindome , but seeks to make all his Subjects Slav●s ; by bringing their soules , Bodies estates 〈◊〉 a miserable bondage : is it not now high time for the whole State either to labour to heale the breach , or if necessity ( when there is no other remedy ) to stand up is one man to defend themselves and their Countrey , untill the Faction shal be 〈◊〉 cashe●ed , and so the King reforme himselfe , and renew 〈◊〉 Covenant and 〈◊〉 of the Kingdome to the good and just 〈◊〉 of the People . And wheras ●i is point trencheth upon the Scots , at this time , what doe they stand upon , but in the first place , to free their Religion from Antichristan usurpa●on , 〈…〉 * * Psal. 72. 4. 〈…〉 which otherwise by 〈◊〉 and Tyranny would be brought to 〈◊〉 .

And for the F●st and last , that all Ministers doe declare this Consatution of the power of Kings , to the people yearely : Ought not Ministers to consider , that they are also members of the Common-wealth , and live under the Law thereof ? And being Subjects , ought they not to teach the people , that they love and h●nour the King , and chearefully pay all such taxes , as by Law are due unto him , forasmuch as we all live under a Law ? And 〈◊〉 the other side , ought not all Court-preachers to tell the 〈…〉 christian and Lawlesse Government . And this , ô Lord , we conceive of this first Constitution , so farre as we are able to apprehend : committing the whole judgement thereof to thy uner●ing wisdome .

The Second is , For the better keeping holy the day of his Majesties most happy Inauguration .

Ah , Lord ; can this be to the honour of our King , when the annuall memory of his Inauguration is saine to be forced ? What Canon or Constitution is for the continuation of the joyfull memory of Queen Elizabeth of ever blessed memory , which yet to this day ceaseth not ? But o that our King would consider that word of thine , * * 1 Sam. 2. 30 Those that honour me , I will honour , and they 〈…〉 and then they might have spared this Canon for the King●s day . No , no if these things be not reformed , a ‡ ‡ Ie●● 1. 15. & 2. 2. blacke day is hastening on a pace ; as thou , ô Lord , hast threatned in thy word for such Sinnes . And with thee there is no respect of persons . ‡ ‡ Ier. 22. 18 ▪ 19. 30. King Ieh●jachim lived without being desired , and had the 〈◊〉 of an Asse ; and it was written upon him , write this man childlesse , A man that ●h●ll not presper in the Earth , nor should be lamented , being dead ; nor should any of i● Seed prosper after him . O how terrible art thou , ô Lord , to proud and obstinate Sinners , when not Kings Crowns and Scepters can secure of defend them from thy just hand ? And how fearefull a judgement is that , when thou § § Iob. 12. 21. powrest contempt upon Princes , and weakenes● the power of the mighty ?

The Third Canon is : For suppressing of the growth of Popery .

O Lord , dost thou not see in this whole long Canon the naked hypocrisie of this Synod , clothing it selfe with many same figleaves of pious pretences ( forsooth ) for the suppressing of Popery ? Yea Lord , their ●ypocrisie is so palp●ble herein , that all the world sees that this Constitution was purposely made to blind the eyes of the simple in these stirring times , wherin they see their Popish practises to grow into such hatred and detestation with all the Kings good Subjects . What other , but these practises , have been the co●les that have kindled the fire in our neighbour to make the greater report ( but without shot ) in so hotly assaulting the Tower of Babel : because in so doing , it may make the world beleeve , that contrary to the Doctrine of Canterbury ) there is no Salv●tion for Papists out of the Church of England ; and then let all Court Papists looke to it ; and withall , the President must 〈◊〉 a great part of his Relation , which he hath written in favour of Papists , especially 〈◊〉 silly and ignorant , to whom he grants Salvation in their R●●igion : he must also retract his Saying , that the Church of England and of Rome are one and the same Church , and hold one Faith and Religion undifferent : he must also 〈◊〉 that , wherein he assemeth with his Iesuite , * * Relat. p. 375. that none ●●ght to come to the English Church , then and there in that manner to worship God , that is resolved of the truth of the Roman Church ; or to the like effect : and the Relator himself holds the truth of the Roman Church , for he affirmeth it to be a true Church . With many other new leaves which he must turne over , upon this suddaine motion of suppressing the growth of Popery ; which if cordiall , they should first have rid all Churches from Images , Crucifixes , 〈◊〉 Altars , and the like , least in bringing Papists to Church , they should but change their Latine Popery into English Popery . And now , ô Lord , we beseech thee to judge of the hypocrisie of this selfe-styled Sacred Synod , which under a pretence of suppressing the growth of Popery , doe indeed supplant the true Faith and Religion amongst us , that so instead thereof they may at length , as fast as they can , set Idolatry up in her throne , and full 〈◊〉 . For besides all this , that is said , have they not set out many notorious Popish Books , as that called the Femall Glory , which makes the blessed Virgin to be a Goddesse to be adored , and called upon , or prayed unto , the whole Booke being a very packe of Idolatry throughout , and set out in English , and allowed by one of the Prime Prelates Chapleins ? So also a Booke of one Shelford Priest , whose 5 Treatises are notorious grosse popery ; with many other of the same branne , or meale , which have been published by Authority , and never any of them yet called in . And some that have been called in , as Cozens Orisons , and Salis his Devotions , and others , yet go currant up and down , and are in every Papists pocket . Now if these holy men of this Sacred Synod had intended indeed to suppresse the growth of Popery , they should have caused heaps of bonefires to be made of the Bookes in Smithfield . But in all things touching this point , how ridiculously and palpably they have discovered their hypocrisie , especially the President and Father of the Synod , doe thou , ô Lord , judge .

The Fourth Canon is , Against Socinianisme .

Behold here , Lord , another devise , to set simples a wondering , what this Monster , Soci●●isine should be , which most men in England never so much as once heard named before , and which England I hope● is free enough from , unlesse a certaine neighbour to it , which they call ●rminianis●ne doe not hale it in , as it hath done many other Heresi●s . For as for the Remonsirants ; or A●minians , they professe society and communion with the Socimans rather then with the Orthodox Protestants , whom they call Ca●vinists . Yea and in sundry of their Heresies they border neare upon them , as maintaining Iustification by works , and that we are not bound to beleeve that we shall rise againe with these our bodies glorified , and the like . So as doth not the Synod mistake the name ? Should they not have said , against Arminianisme ? Or perhaps they name the Damnable and Cursed Heresie of Socinianisme , both because they would make the people beleeve it is that , which hath so much been cryed downe by Preachers under the Name of Arminianisme , and yet they will save Arminianisme harmelesse , to which they have been so much beholden : and also because Arminianisme doth in many things Symbolize with Sccinianisme , under which it may the more easily lye hid . But for Arminianisine sake , the President hath , in a Declaration in the Kings Name before the 39 Articles made the Articles touching Grace , Election , Predestination , &c. to speake aswell in favour of it , as of the truth it selfe . Or would they prevent the contagion of Socinianisme , as also of Arminianisme ? Call in those Orders , which restraine young students in the Vniversitie for reading our Protestant Authors .

The Fifth Canon : Against Sectaries .

In this Canon they name Seperatists , whom especially they meane , as indeavouring ( as they say ) the subversion of the Doctrine and Discipline of the Church of England : on these they lay load in good earnest indeed , and on all those , that shall print or publish Bookes especially against the Discipline and Government of the Church of England . This is indeed their faire Goddesse Diana , of which these Craftsmen , who get their great Incomes by her , are so jealous , and doe so furiously thunder against the opposites . And surely , ô Lord , if thou dost not at this time helpe , they poore people , who cannot with a good Conscience ( if but rightly informed ) hold communion with these men in their Discipline and under their Government , must needs goe to wracke , and be utterly spoyled they and theirs .

The Sixt Canon : An Oath injoyn'd for the preventing of all Innovations in Doctrine and Government .

Ah Lord , here is the filling up of the measure of all iniquity , 〈…〉 ol all cruelty and tyranny . When they have brought their plots to passe , when established and setled their Innovations both in Doctrine and Government , then these hypocrites come with 〈…〉 for the preventing of all Innovations in Doctrine and Government . This for the Title of the Canon . And that they may exalt their hypocrisie to the height , that it may appeare to all men , they further say : This Present Synod being desirous to declare their sincerity and Constanc● in the profession of the Doctrine and 〈…〉 in the Church of England , and to secure all then against any suspicion of ●●volt to Popery , or any other Superstition . ) Decr●es , &c. Now , Lord , can the hypocrisie of Rome it selfe in that Mystery of Iniquity , packed up in the Councel of Trent , surpasse this notorious hypocrisie of our English Prelates in this their Synod ? The vaile of their soule hypocriste is the pretence of Sincerity , and Constancie in the profession of the Doctrine and Dis●●●ine already established : they have now already established a new Doctrine and Discipline in the Church of England , and so they are desirous to declare their Sincerity and Constancie in the profession of the same . O holy Lord , who is able to deale with these impious hypocrites , but thy selfe alone ? And now that they have ●●tained their ends in a good measure ( for they do not meane to stay here , till they have finished the Tower of Babel to its full height , by degrees , after a while ) they doe this to secure all men against any Suspicion of revolt to Popery , or any other Superstition . For when the Revolt to Popery and the Superstitions thereof , is now in a good measure already made , then would they have all men to be secure against any revolt to Popery . But what need men to feare , when the danger is already past , and without remedie ? They have set up their Altars ; they gently intreat adoration thereunto , and that by the same arguments that Papists use to colour over such Idolatry , till they have learne● in fuller termes to expresse themselves with a We will and Command : they have set up their Images , and Crucifixes in Chappels and Cathedralls , and that over the Altar ; for all other Churches to conforme thereunto ; they have published Bookes in English full of most grosse Romish Idolatry and Supers●tion ; they have cryed down the due Sanctification of the Christian Sabbath-day , and have layd open the s●●dg●tes to all pro●anesse to breake in , by publike ●●●spensation of profane Sports and Pastimes , that so they make the Lords day the 〈◊〉 day ; and to make way for such profane Sports , they have universally forbid all preaching in the ●●●ernoones upon thy Holy Day ; they have made thy holy Commandment for the keeping and Sanctifying of thy Day of none effect , and that not onely by their profane practises , but professedly by their Book 's published by Authority ; they have by Edicts made the Articles of R●●●●gion of the Church of England concerning Grace to be of none authority : they have set forth * * R●lation of a Cont●●●●nce , by Will of Canterburie . Books , wherein they professe that the Church of England , and of Rome the whore of Babylon are one and the Same Church , professing one and the same Faith and Religion ; and goe about to Father the Antichristian Iurisdict●●●n and Government of Prelates , upon the Divin ●●●ution , and upon the practise of thy holy Apostles ; and doe cry down the Authority of thy Sacred word , as an insufficient witnesse to prove it selfe the word of ●od , and as a dead and dumbe judge and insufficient to determine doubt and Controversies in points of Faith , and so doe set up 〈◊〉 Authority above the Scripture ; they have cast out all , or most of those godly and painfull Mino●●ers of thy word , which were as so 〈◊〉 lights , and pillars in the house of our God , because they stood in the gappe , and in the way of these men , to hinder their wicked attempts in overthrowing of all true Religoon ; and if any good Ministers be yet left , that have escaped their fingers , here is a hellish plot will hurle them all out at a clappe : these with many other their Inn● vations they having now brought to passe , now , now would they have all men to be secure against any revolt to Popery Now they declare their constancie and Sincerity in the Doctrine and Discipline established .

And hereupon they proceed to their Synodicall Decree saying ,

This present Synod decrees , that all Archbishops , and Bishops , and all other Priests and Deacons in places exempt or not exempt , shall take an 〈◊〉 against all Inn●vations of Doctrine or Discipline . And the 〈◊〉 I , A. B. doe sweare , that I doe approve the Doctrine and Discipline , or Government established in the Church of England , as containing all things necessary to Salvation : And that I will not indeavour by my selfe , or any other , directly , or indirectly , to bring in m● Popish Doctrine , contrary to that which is so established : Nor will I ever give my assent to alter the Government of this Church , by Archbishops , Bishops , Deanes , and Archdeacons , &c. as it stands now established , and as by right it ought to stand , nor yet ever to Subject it to the usurpation , and Superstitions of the Sea of Rome , &c.

And if any shall refuse to take this Oath , after the first moneth , he shal be suspended from his Ministry : after the second moneth , from his Ministry and Benefice : and after the third moneth , deprived of all his Ecclesiasticall promotions whatsoever , and execution of his function which he holds in the Church of England . And so this Oath extends to all Graduates in Divinity , Masters of Graduates , or licensed practitioners in Law and Physicke , all Registers , Actuaries , Proctors , Schoolmasters , all that enter into the Ministry , or into a Benefice , &c.

Thus Lord , it is not suffi●●● for these men to alter both the Doctrine , and Discipline of the Church of England ( as aforesaid ) and to make the Discipline and Government of Prelates more Antichristian , then it was before , by adding a new claime of Divine Authority to their Antichristian Iurisa●ction , blasphemoully fatheri●g it upon thee : but they must have all this Sealed with an Oath of all such Persons , as aforesaid , that so by so many condu●● pipes , the whole Land may be poysoned , and at once universally enthralled under a most miserable bondage . And now subscription ( which were too much , and against all Law and Conscience ) is not sufficient . For all Ministers , and others of any degree forementioned , must sweare to the ratifying of the 〈◊〉 of the Articles of Religion , as aforesaid : to the setting up and bowing to Altars , with all the other Ceremonies and Innovations about them : to the maintaining of an Anti christian Tyranny exercised by the Prelates , under the name of Christ and his Apostles : and so in Summe , they must become Sworne vassals to these Tyrants , and Sworne Enemies to thy Majesty and Kingly Soveraignty , to thy word and Scepter , to their owne Salvation , and the Salvation of thy people , and so proclaime themselves to all the world , the most base and vile Slaves , that ever the earth bred . Yea the most of them ( such especially as know anything ; and this time of light admits of no plea for ignorance in any man ) must of necessity ( if at all they take this Oath ) Sweare against their own Consciences , and so in no small degree sin against the Holy Ghost ; whereby their Sin becomes unpardonable , when once their Conscience is ●eared to impenitencie and their selfe-damnation sealed up to destruction . Besides all this , if they looke upon temporall respects , are they sure the King of this Land will be alwayes of the mind , to maintain and continue such an Hierarchie ? What , if God should be pleased in mercy to hi●Church , to open the eyes of the King , to let him see now he and his State is abused by this Generation of Prelates , so as to ●●ot them out ? Againe , though the Office o●Kings be ●●mortall , yet their persons are not : another King may succeed that is of another m●●d . And above all this , we beleeve , ô Lord , that the intolerable outrages , and high flown presumptions of these Prelates against thee , and thy Church , and against the whole State of the Land , are most certaine , cleare , and immediate forerunners of their most fearefull ruine . And therefore , let thy feare , ô Lord , be upon all thy Ministers and People of the Land at this time , and let thy grace be sufficient for them , to arme them with a holy courage , zeale , magnanimity , undaunted constant res●●tion to stand out in a Christian defiance against this most damnable and desperate Oath , least the taking of it bring certaine wrath upon the takers , as the making and imposing of it shall certainly bring upon the makers and imposers of it , to their utter destruction . But ( alas ! ) ô Lord , have not these Prelates already made way for an unwer●all admittance of this their Cursed Oath ? For where is fearce one good Minister left , of a true bred masculine Spirit , whom these men have not rid out of the way ? And those that be left , are they not for the most part such as either preferre the fleshpots of Aegypt before Canaan ? Or such , as have already de●●led their Consciences with ab●sing their Ministry to the publick obeying of wicked Commands of these their great Masters ? as in the publick reading the Booke of profane Sports on the Lords day : forbearing to preach in the Afternoones : admitting of Altars in their Churches : and perhaps bowing unto them : not 〈◊〉 to preach freely the Doctrines of Grace , to the strengthening of the faith of Gods people , and inflaming their love towards God as the 17th Article saith ) and to the confounding of the enemies of Grace , and that cursed Faction , that now raigneth ? So as Ministers , having universally defiled their Consciences , and abased their Ministry in these things ( for such as refused , are already cast out ) are already prepared and sitted to doe any other base● service , that these their Masters shall command , their Conscience being by this time made wide enough to swallow downe this monstrous and damnable Oath , which could not possibly have been forged in any other Shop , but in hell it selfe , not by any other workmen , but by Devils themselves in the likenesse of men . But , ô Lord , thou who * * Iud● 24. onely art able to keep 〈◊〉 thine from saking , and to ●●reserve them faultlesse before the presence of thy glory with joy ; who * * Esa. 26. 3. wilt keep him in perfect peace , whose ●●nd is stayd on thee ; because he trusteth in thee : if thou hast a remnant left , which have not received the marke of the Beast , but have kept their garments pure ; or if any , who through feare or humane frailty have abased themselves in any of the things aforesaid : restore them by repentance , and establish them all by thy Grace , that they may so stand for thy Truth and their Salvation here , as they may one day stand undaunted before the Son of Man at his appearing .

And further we note out of the words of the Oath , That they are to Sweare they doe approve the Doctrine and 〈◊〉 line established in the Church of England , as containing all things necessary to Salvation . Now will they say , that the Discipline , or Government of the Church of England containeth any thing necessary to Salvation , seeing herein they joyne it with Doctrine , as containing together all things necessary to Salvation ? Nay , is not the Discipline and Government , any enemy to Salvation , seeing it is altogether Antichristian , Tyrannicall , and a meere usurpation , and in the whole practise of it , and in all the Rites and Ceremonies , against the word of God , and against the Doctrine and Practise of the Apostles , and a most notorious and pestilent persecuter of the true Saints and Servants of God , and a rooter out of all true Religion and godlinesse out of the Land . Is it not Antichristian , and usurping Christs Throne and Soveraignty over the Consciences of his People , which is expresly and directly contrary to the Apostles Doctrine , so as the subjection thereunto is clearely proved by the ‡ ‡ Col. 2. 8 , &c ▪ Apostle to be a denying of Christ , and so a loosing of Salvation ? And for the Doctrine of the Church of England , how can it be sayd to containe all things necessary to Salvation , when the most principall Articles of Saving Grace are made of none effect , and are forbidden to be preached to the people ? And suppose all the 39 Articles were intire , and not corrupted , but preserved in their true sense , agreeing with Scripture ( as ‡ ‡ Article of Consecration of Archbishops , &c. some of them are not ) yet they cannot be sayd to containe all things necessary to Salvation . For onely the holy Scripture , which is the onely ad . quate Rule of Faith , containeth all things necessary to Salvation , it being a cleare Commentary and exposition of it selfe , and a Rule whereby to try all humane writings of Divinity whatsoever . Thus the matter of the Oath it selfe is most false , and blasphemous , which with all the rest we referre to thy judgement , ô Lord .

Againe , A man must sweare , not to bring in any Popish Doctrine , ●n●rary to that which is so established . We conceive this to be no

Church . Secondly , for Bishops , we find the name indeed in 〈◊〉ture , but not a Diocesan Bishop , but such a one , as 〈◊〉〈◊〉 a particular Congregation , to feed the flocke of God , as thy * * 〈…〉〈◊〉 teacheth . And we find Deacons also , but no Archdeacons . And to set Archdeacons over Presbyters , is not onely an incoug●●ity and disorder , and so not right , as it ought to be : but also a 〈◊〉 Antichristian guise and usurpation . As for Deanes , they are of a later institution . And as for Archbishops , they confesse , that the Apo●●es were all equall ; how come they then to be superiour to other Diocesan Bishops , who claime to be the Apostles success ●● By this reckoning , an Archbishop should have been superiour to the Apostl●s . So as this Archiepiscopall Government , stands not rightly established , as being in a more Superlative degree Antichristian , then ordinary Bishops ; nor can he with them shift or put off their Government to be Antichristian and Papall , the Metropolitan of all England being that over England , which the Pope challengeth to be over the Church Catholicke . And that the present Arch-Prelate carries himselfe as the Pope of England , whose Canon is a Law , let but this wicked Synod witnesse , whereof he is the Papall President , and this Papall Oath withall , which is drawn up and imposed on all Ministers , after the manner of that Oath , which Paul the fourth added to his Councel ●●●rent , for all his Clergie to take , and so to Sweare to all the Doctrines and Canons concluded in that Councel . Thus , ô Lord , we could not , but in this perplexed case open our minds , and ( as the Prophet saith : ‡ ‡ Ier. 20. 1● open our Cause before thee .

The Seaventh Canon : A Declaration concerning some Rites and Ceremonies .

This Canon is generally for an uniformity in will-worship throughout all England , and particularly in the introducing of Altars in every Church , with the Service about it . The Canon for this , first pretends , how it were to be wished , that unity of Faith were accompanied with uniformity of practise in the outward worship and Service of God . Now this outward worship is meerly of mans devising , a will-worship , and expresly forbidden and condemned by the ‡ ‡ Col. 2. Apostle , and therefore no Service of God : So as the uniformity herein overthroweth not onely the unity of Faith , but the faith it selfe , as Col. 2. And againe , such will-worship of mans invention , is a fruit of the pride and presumption of mans aine and gracelesse heart , and so cannot be truely called the Service of God . For our God hates all such service , as himselfe hath not commanded and prescribed in his word ; according as thou 〈…〉 .

Againe , this S●●d pretends for this their wished uniformity in 〈◊〉 worship two things : 1. the avoyding of suspicious feares of Innovation by the weake : 2. the hope of Papists , of Englands backes●●ding into Popish Superstition ; and both , by reason of the Situation of the Communion Table , and the approaches thereunto . And might not the Synod then with more ease , have removed quite away , both the feare of the one , and the hope of the other , in leting the Communion Tables stand , where they were wont to do ? When a Stumbling blocke stands in a darke way , whether is it not better ( for the preventing of stumbling ) to remove the blocke , then to write upon it , Beware of this Stumbling blocke ? Shall not every man that passeth that way , sooner break his Shinnes , or bones , then ●ake notice of the writing for prevention ? And can every one take warning by the Canon to avoyd the offence , so well , as if the Scandall were quite taken away ? When in Ezek●● his time the people began to worship that monument of the brazen Serpent , the good King brake it to pieces . And is it not better 〈…〉 ●e now Altars to be set up in all C●●●●es throughout England●●● hereupon the Synod tells us ( for it is conscious enough of it ) 〈◊〉 Papists flatter themselves with a hope of our backe●●ding into their Popish Superstition . Doe they so ? How come they thus to hope ? From the seting up of your Alt●●s , you will say . And to what purpose then is your former Canon , for Suppressing the growth of Popery , when this Canon will make them grow faster , out of a hope of Englands backes●ding to them , then the former will Suppresse their growth , for feare of all the emptie charge thereof , or for any counterfeit shows these men can make of winning them to our Church ? unlesse the Altars be of more force to doe it , when they see especially those Superstitions , or rather Idolatrous approaches thereunto . But the Synod calls their hope , a vaine hope . That 's the Synod● vain hope , or rather hypocriticall dissimulation : For they know it to be most true , and the Papists have reason so to hope , as some of their own Authors in their late English pamphlets have jea●●ngly writ of Englands back●●tiding to Popery , as of a thing , whereof England is grown now adayes very ambitious . And for the feare and jealousie , which they say the weake have hereof : have not the wisest men in the King●●●●e the like feare and jealousie , and that upon just causes and grounds ? And suppose the weake onely were offended with such things : why did not the wise , and Sacred 〈◊〉 rather remove the Scandall , then slappe them in the mouth with the Fox tayle of 〈◊〉〈◊〉 Canon , or smoke out their cryes with the charge 〈…〉 † † 〈…〉 The strong ( as saith the Apostle ) ought to beare with the 〈◊〉 of the weake , and not to please themselves .

But the Synod tells us , That the standing of the Communion-Table 〈◊〉 way under the East window of every Chancel or Chappell , i● 〈◊〉 its 〈◊〉 nature indifferent , neither commanded , nor condemned by the word of God , either expresly , or by immediate deduction , and therfore that no Religion is to be placed therein , or s●ruple to be made thereon .

First , if it be a thing indifferent , why doe they trouble me Consciences of their weak● brethren with it , who hold it to be a thing Scandalous ? This is against the Apostles Rule , even the rule of Charity , tending to the destruction of mens soules . Secondly , if a thing indifferent , why are they so eagre for it , when it may as well be forborne , and especially at this time , when both the Kingdomes , and the wisest men therein , are so troubled with it , the ●eace disturbed , the State distracted , and the Kingdomes hazarded ? Thirdly , if it be indifferent , why doe they not so leave it ? Why doe they alter the nature of it , turning the indifferencie into a necessity , as they doe with all their other Ceremonies , which they professe to be in their own nature indifferent , yet turne them out of their nature , and make them necessary , and so intolerable burthens to mens Consciences ? Yea why doe they force all Ministers to take a Solemne Oath , that they approve these things , as necessary to be observed ?

But neither is this they so urge , a thing in its own nature indifferent , namely , whether the Communion-Table stand Sideway under the East window of every Chancel . For , first , it is a Communion Table , and therefore to stand in the midst , where all may sit about it , as about a Table , and thus it is rightly and properly a Communion-Table : it is not a Communion-Cubbord , or a Communion dresser , to stand Side-way to the wall . That 's no Communion Table . And consequently such a standing Sideway to the wall of every Chancel is by immediate deduction condemned in the word of God . For the word of God calls and commends , and commands this by the name of the Lords Table , and so it commands withall the proper use of it , as of the Table of the Lord : but the standing of this Table Sideway to the wall , takes away not onely the nature , and indeed the name of a Table , but also the proper use of the Lords Table , where every one of his family is to sit about it . As David saith ; † † 〈…〉 28. 3. Thy Children like olive plants round about thy table● . For such is the right and proper use of a Table . And therefore , as the Scripture commands and commends unto us the Lords Table , with the right use thereof , as is sutable to the nature of it : So by necessary consequence , and immediate deduction , the Scripture condemnes any such posture or placing therof , as altee● both the nature and use of the Lords Table . So as it is not a thi●g indifferent , whether the Table stand sideway to the wall : for it ought not so to stand , seeing it is a perverting of the nature and use of the Table of the Lord , and so a perverting of the Lords Ordinance .

Againe , not indifferent for all Chancels alike : for in many vast Churches the People cannot heare , when their Priest sayes or sings his Second Service at his new Altar , as he is injoyned : unlesse the Ordinary be more mercifull to the Congregation , were it a mercy to communicate with Superstitious worship and Service .

Againe , the word of God * * Eze. 11. 12 , expresly condemnes in his people the ●mitation of the heathen in their Idolatry , or Superstition , or to doe after their manner . So as such guises are not things indifferent . Now for the standing of the Communion Table sideway to the East wall , is to place it like to Popish Altars , which are Altars of Idolatry , like to those of the heathen ; and so is a faire inducement by degrees of their Idolatrous Sacrifice too , for all the faire pretences the Synod makes to the contrary . And doth not the Synod confesse , that at the time of Reformation of this Church from that grosse Superstition of Popery , it was carefully provided that all meanes should be used to root out of the minds of the people , both the inclination thereunto , and memory thereof ; especially of the Idolatry committed in the Masse , for which cause all Popish Altars were demolished ? Then we aske thy Synod , why they are here so zealous in seting up the Communion Table sideway to the East wall after the manner of Popish Altars : Seeing before they pretend such care and zeale for the suppressing of the growth of Popery , and for the bringing of Papists to the English Church ? Where , when they come , and presently see a thing set up sideway at the East end of the Chancel , just like their high-Altar , and seeing withall the people , or Priest lowly lowting unto it , or devoutly bowing before it , or toward it : are they not hereby straight put in mind of their old Romish Idolatry , enough to make them presently to turne Papists againe ? Where is then the carefull provision of this Synod , that all meanes be used to root out of the minds of such both the inclination and memory of the Idolatry of the Masse , for which cause our ancient Reformers caused all Romish Altars to be demolished ?

times in the place , where the Altars formerly stood , but in time of of ; 〈◊〉 in the midst of the Church or Chancel . And yet the ●●u●ction did not necessarily tye the Table to stand at all other times , saving at the Communion at the end of the Chancel , but for most conveniencie , according to the discretion of the Minister and Gardians . And certainly the good Queens intent never was , are could be , that that standing so at other times , should be a precedent for aftertimes , to introduce Altars againe , there to have a fixed station , and so to become a stumbling blocke to Protestants , and a laughing stock to Papists , causing the one to feare Innovations , and the other to hope our backesliding into Popish Superstation . And that the Table hath stood so ever since unremoved in the Royall Chappels , there is not the same reason of a Chappel , and of a Church ; a Chappel wanting conver●ent roome to place the Table in the midst . Although this was to be imputed rather to want of Care in the Deane of the Chappel , then want of roome in the Chappel , as in many other things besides . And as for Cathedra● Churches , most of them had the Tables standing in the midst of the Chancel , untill of very late dayes , and under this Kings Rugne , wherein our Prelates have been more stick●ing then ordinary to erect not only Altars , but Crucifixes , and Images in all Cathedralls . And now their project plainly appeares to be this , that by these Mother Churches as they call them , they might introduce Altars into all other Churches , to verifie the Proverbe , Like Mother , like Daughter . And whereas they name ●ome Parochiall Churches to have had Altars , this hath been but of late dayes too , since this fashion began to be renewed . But when they have Summ'd up all together , it will not amount to the acquitting this Generation from illegality , or from more then suspicion , and that ●ust , both of Romish Superstition , and ●dolatry to boo● , as also of a great Innovation of the State of the Church both in Doctrine and Discipline . For first , for the Royall Chappel what are they to an universality ? If the King should have Misse in his Chappell , must therefore every Church in the Land have so too ? And so for Cathedralls , what are they , bu● as i● were the Chappels , or Chancels of the Bishop , D●ane and Chapter ? Parish-Churches they are no● ; no nor yet Mother-Churches , as whereof other Churches are begotten , but are 〈◊〉 the very dennes of the Dragon , and the Styes , to fa● 〈◊〉 be●●●●● for the slaughter . And because some Par●●hia● Churche●● by some Ministers of the Bishops Faction have lately 〈◊〉 Altars : is this sufficient to acquit them of ●●●egalify● of 〈◊〉 of R●mish Superstition and Idolatry , in making hereupon , a Canon for the sitting up of Altars in all the Churches of England ? Dare these 〈◊〉 bring this their mettall to be tryed in a Parliament-Tes● , where they should find Refiners of suffi●●● judgement to sever the 〈◊〉 silver , ( if there were any ) from the dr●sse ? But when they have se● up their Tables Sidewayes to the Easti●●ll : shall they stand there fixed ? Shall they not be moveables still , as in Queen Elizabeths time , and according to her Injunction at least be ●●t in the midst of the Church or Chancel , a● the Comm●●● ? For this , they tell us , We judge it fit , and convenient , that all Churches and Chappels do conforme themselves in th●● particular , to the example of the Cath●drall , or Mother Churches , saving alwayes the generall liberty lest the Bishop by Law , during the time of the Administration of the holy Communion . A plausible Perswasion of these Hyp●●●es . They thinke it fit : therefore who will not thinke it so ? They heartily commend it : and what is this but a Command ? * * Pe●●●anagke E●s●● . A 〈◊〉 necessa● . But thy holy Apostle , ô Lord , in the same ‡ ‡ C●● . 2. 2. 4. Chapter , where he speakes against Rites and Ceremonies , w●●nes thy people to take heed that they be●●● oncun●vented p●●●anolegia , with ●●ticeing words , or faire speeches . And what fugared words be here in 〈◊〉 Canon , to merce thy People to 〈◊〉 Idolatro●● and Superstitious Rites and Ceremonies ? here commended ? For what be these Rites and Ceremonies ? namely , as the seting up of a 〈◊〉 high Altar , so adoration thereunto . This is that which these Hypocrites thinke and commend for very fit and behoofull pretending therein Service done to thy Majestie , when it is indeed a Service that pleases them , and which to thy dishonour , and against thy will and word , they will force upon thee . As the Heathen man sayd of the false Gods in his time , ‡ ‡ Pythaga●●● Eus●b . Praep●● . Euang lib. 5. Cap 8. spara gnomen a● nagkazethai theous tais anthropinais Boulais doul●uein ) that the Gods against their mind were constrained to serve mens wills ; namely in mans devised will-worship . And thus doe these imitators of the blind Heathen force thee to serve their 〈◊〉 , while they set up a service of their owne fancie , as both in seting up Altars , and commending worship to them , though pretended as done to thee . Even as the false Oracles of old , § § 〈…〉 Cap. 〈◊〉 ( Ten apsukon hulen ●ebem prosetation ) commanded men to worship a piece of wood , or such like matter , wherein was no life . But these lying Oracles , these Hypocrites pretend such worship is to honour thee withall . O bold impiety ! O notorious hypocrisie ▪ These are the Men , that trample thy word under their feet , that cast it out of the Church , that stoppe thy Ministers mouthes , and consequently thy peoples Eares that they cannot heare thy lively voyce speaking unto them to the Saving of their poore soules : and instead hereof they give unto them a flappe with a Fox-tayle : for instead of honouring thee in thine own Sacred and Saving Ordinance , they commend to thy People these Superstitious and Idolatrous Services , as the fruits of their pro●d and profane Popish hearts , which they commend as most fit and beho●full . Now * * Ezech. 20. 4. wilt thou not judge them , ô Lord ? Wilt thou not judge them ? Cause them to know their abominations : and give them the reward of selfe-pleasure . Now we know , that all Cathedrall or those Mother Churches , have their Altars fixed , and never removed , no not in time of Communion : by this Law of Conformity therefore , all Parechiall Churches must have their Tables fixed , and never to be removed , no not at the Communion . And so being fixed , they cease now to be any longer Tables , but put on the nature of Altars , which stand perpetually fixd . Onely here is one helpe peradventure for it , if the Bishop be pleased to give liberty to Parishes to remove the Table into the midst ●●r the Communion ; this liberty alwayes Saved . So as here is all the hope of Parishes in this matter . Yet what hope , when the Bishop shall answere such Suiters , Ye are a sort of Puritans ; will you be wiser then your Mother-Church , or wiser then the Sacred and holy Synod , who judged it fit and convenient , that all Churches and Chappels doe conforme themselves in this particular to the example of the Cathedrall , or Mother Churches ? And though the Law give him a generall Liberty in this to grant it , or no : yet he holds himselfe rather bound by the Canon in this case , not to give liberty , then dispensed to take and use liberty by the Law .

But yet for all this the Synod gives one remedy , as to thinke never a whit the worse of the Table , or to be out of conceit with it , because being thus fixed , it seems to be quite turned from a Table into an Altar : for it addeth : And we declare , that this Situation of the Holy Table , doth not imply , that it is , or ought to be esteemed a true and proper Altar , whereon Christ is againe really Sacrificed : but it is , and may be called an Altar by us , in that sense , in which the Primitive Church called it an Altar , and in no other . A Holy Table , doe these holy men call it : but shall we thinke it ever a whit the holyer , that it stands now fixed sideway to the wall ? Yes : for it is now an Altar : yet not a true and proper Altar , as whereon Christ is againe really Sacrificed : no , so the Papists in some sense will say for their Altars . But what say they to this : doe they not meane it is such an Altar , as without which the Sacrifice , or offering upon it it is not sanctified● Or is it not that Altar , wherof the Apostle speaks , * * ●lib . 13. 10. We have an Altar , & c ? If it be not that Altar , why doe they suffer Dr. Pecklingtons Christian Altar , so to passe under their Authority , which saith , that this Altar is necessary , as without which no Sacrifice we offer , is Sanctified ? And why doe they suffer other Bookes , that say , The Apostle meant this Altar , when he said , We have an Altar ? When therfore this Synod calls in , and damnes these Bookes which by maintaining these Altars of wood and stone , doe overthrow and deny the onely Altar Iesus Christ : we may think , that these men have some good meaning , when they say , that this Situation of the holy Table doth not imply , that it is , or ought to be esteemed a true and proper Altar , whereon Christ is againe really Sacrificed . But it is , and may be called an Altar by us , in that sence that the Primitive Church called it an Altar . Now who knows how farre these men extend the Primitive Church ? Perhaps down to Innocent 3 , who first established Transubstantiation , now above foure hundred yeares agoe , For as for the purest estate of the Primitive Church , as in the Apostles times , the Table of the Lord ; was never called an Altar at all , properly or improperly . The Scripture calls it only the Table of the Lord . And some hundred yeares after the Apostles , C●●●st●ans had no Altars at all , no not in name , which the Heathen did obiect unto them . So as the Primitive Church in the purest time of it had not so much as the name of Altars . And our Communion Booke doth not once name it an Altar . How comes then this Synod to be so bold , as to call the Table an Altar , and teach , that it is , and may be so called ▪ And what if some Fathers called it so ▪ As they were a little too free ( though meaning no harme ) in their allegorising , which the Romanists have made advantage of , to advance their Idolatry . And Lord , thou shalt try the spirit of these men , whether for the love they beare to Rome , and to bring England to a perfect Reconciliation with her , they affect to call it an Altar , rather then a Table ; though the time is not yet ripe for them , fully to manifest themselves , and to display their Roman Colours in open fields . But for us , we ought not in any sense to call the Lords Table an Altar , seeing the Scripture calls it onely a Table , and never , an Altar : and seeing also it is an easie inducement to Popish Idolatry and Superstition , to which use all Papists use it , and which use this Synod , by all signes shows it selfe easie to be intreated to bring up againe in the Church of England .

For in the next place , they make an Order for rayling in this Altar , to seperate it from the rest of the Church , that none doe touch it , as if it were more holy , and the matter thereof more precious , then any other part of the Church . And by this meanes , though they pretend the prevention of profanation , yet they labour to beget in the Peoples minds some high and reverend opinion of this their Altar , as of some extraordinary holy creature , or rather divine thing , that so they may with the more facility , and lesse se●up●e be brought to yeeld adoration therunto , when ever they but look upon it , or approach it , or passe by it ; of which they tell us more anon .

And the next thing is , that all that will receive the Communion , must come up to present themselves before this Altar upon their knees ; condemning the usuall manner of the Ministers carrying the bread and wine about the Church . But they called this Altar a Table , but even now : and is it so suddainly swallowed up in an Altar , as in stead of sitting about the Table ( which is Christs own ordinance , and the proper use and posture of guests about a Table ) now men must kneele before the Altar , as before some new God-Allmighty ? So as thine ordinance , ô Lord , is here quite perverted , and from a Table-Communion turned into a Superstitious Altar-Service . Whereas if the Table were set in the midst , and the Communicants did come and sit round about it , as many as could at a time , and so did eat and drinke the Lords Supper , this is Christs own ordinance : but to come and kneele before an Altar , this is not according to Christs ordinance , nor is it aright to eat the Lords Supper at the Lords Table .

The last tging is , after many faire pretences and preambles ( as of the Church , the house of God , dedicated to his holy worship , to put us in mind of the greatnesse and goodnesse of his Divine Majesty , and the like ) the Synod thinks it very behoofull , that all doe reverence and obeysance both at their Coming in , and going out of the Churches , Chancels , or Chappels , &c. And the motives which the Synod useth to perswade all People hereunto , are sundry . As 1. It is not with any intention to exhibit any religious worship to the Communion Table , the East , &c. or in the Celebration of the holy Eucharist ( as they call it ) rather the Lords Supper ) upon any opinion of a corporall presence of Christs body there , &c. Now from these words ( though the Synod doe not expressely and directly Order , that men in doing such reverence and obeysance , do set their faces towards the Altar , East-ward , where it standeth ) yet we learne plainly their meaning to be so , in that they say , not with any intention to exhibit any religious worship to the Communion Table , or East : Ergo towards the Table , or East , men must doe reverence , s● it be not with intention of Religious worship . But by their leaves , Intention , or not intention , so to bow , so to doe reverence to , or towards this , or that place , is no lesse , then flat Idolatry , whether it be done to the place it selfe , or thereby to God . For God will not be worshiped in or by either an Image , or any representation of his Majesty or Divine presence ; as if God were fixed to this or that place , all which is forbidden in the Second Commandement . And being done to the creature , as to the Table , or Altar , or towards the East , being done in the Church , which they say is the place of Gods worship , must not all such externall worship there exhibited , be a religious worship ▪ So as whether People intend any such thing , or no , as by doing obe●rsance to the Table , to exhibit religious worship , yet the worship it selfe so exhibited in the place of Gods worship , is , must needs be a religious , yea and divine worship . So as here is flat Idolatry committed by authority of this holy Synod . Or will they call this adoration ( for adoration it is ) a civil worship ▪ This is no lesse an absurdity , and grosse profanation of things Sacred , to give them a Civil worship . Therfore seeing the Synod will needs have a worship so exhibited , and this is not ( say they ) with any intention of a religious worship : let them tell us what kind of worship they meane . Unlesse their meaning be this , that it may passe for a religious worship , as of the body , so the intention of the mind be wanting ; that so a man may commit Idolatry not yeelding a religious worship to the creature outwardly with his body , so as his mind be free from intention , that he meant no harme by it . And the like reason there is for bowing , or kneeling at the Communion : this is a religious worship , or adoration : and it is done , as to some imaginary corporall presence of Christ on the Table , or to the Elements themselves , or to the Table . But to be done as to Christs corporall presence , the Sy●●d would have that opinion forborne . It remaines then , that the adoration , or religious worship to be done , though not intended , either to the Elements , or to the Table , or to the Altar , or to the East ; for now all the Communicants are upon their knees all looking that way .

But say they , secondly , this worship is for the advancement of Gods Majesty , and to give him alone that honour and glory , that is due unto him . Is it so ? And is it not then a Religious worship , that is so exhibited , that is done for the advancement of Gods Majesty , and to give him alone that honour and glory , that is due un to him ? Certainly this must needs be a Religious and Divine worship , and that in a high degree . And being so , shall the Synod be ashamed , or affraid to allow men an Intention of performing this Religious worship , when it is for the a●vancement of Gods Majesty ? Will God accept of a Sacrifice , that wants a heart ? Or how is God honoured by our Service , when it is done without an Intention ? But here is yet a worse matter in it , that marres the Synods intention for the advancement of Gods Majesty . And that is , All this worship ( call it what they will ) is a meere will-worship ( of which before ) and so of which God saith , * * Math. 15. 9. In vaine they honour and worship me , teaching for Doctrines the precepts of men . And the Synop cannot but confesse , that all this Court-Ceremony is the upshot of this their Canon and Constitution : a Commandement of men therefore : and so abominable in Gods worship and Service .

But thirdly , This say they ( to wit , this outward reverence in Gods worship ) must needs be pious in it selfe , profitable unto us , and edifying unto others . Must needs ? Upon what necessity ? For first , can that be pious in it selfe , which God hath absolutely forbidden and condemned , as abominable to be used in his Service ? And such is all invention of man in Gods worship ; as before . Secondly , Profitable to us , say they . Wherein profitable to us , to disobey and dishonour God in our fancifull devises ? Or profitable , in that sense , wherein the Pharisees taught children to cast off all honour to their Parents , Saying unto them , ‡ ‡ Math. 15. 5. It is a gift , by whatso●ver thou mightest be profited by me : and honour not his Father or his Mother . So , how can that be ‡ ‡ Nilutile , quod non honestum est . Cic. Offic. profitable to us , which is dishonourable to our heavenly Father ? And thirdly , for Edifying unto others : how Edifying ? Surely no other way , but as the Apostle saith , § § 1 Cor. 8. 10. If any man see thee , that hast knowledge , sitting in the Idols Temple , shall not the Conscience of him that is weake ( dikodomethéseta ) be edified ( as the word properly signifieth ) that is , imboldened to eat of things offered to Idols ? And just such Edifying unto others , is this will-worship of the Synod , whereby they being men of knowledge and learning , doe edify or imbolden simple people to follow their practise , and obey their Precept , in giving reverence and obeysance in the Church , that is , religious worship to a stone Altar , or wodden Table , which is Idolatry , though coloured over with never so specious and faire pretences , as without any intention of a religious worship : which is the ordinary apron of ●igleaves , wherewith the woman of Rome would cover the nakednesse of such her † † R●●● . 17 4. Spirituall fornications , and filthinesse of her ●bominations .

But Fourthly , This ( say they ) hath been the most ancient custome of the Primitive Church in the purest times , and of this Church also for many yeares of the Raigne of Queen Elizabeth . The reviving therfore of this ancient and laudable Custome , we heartily commend to the serious Consideration of all good people . How ? Hath this been the most ancient Custome of the Primitive Church in the purest times , to common Idolatry with Stocks and Stones ? For what were those purest times of the Primitive Church ? Were they not the Apostles owne times ? Were not th●se the purest times of the Primitive Church ? And will they , dare they say , or much lesse , can they prove , that the Apostles , or the Church in their time used any such custome ? Fy for shame , that a Synod should dare , without blushing , to vent such abominable lyes . For if they meane it of the times of the Church after the Apostles , those certainly were not the purest times , as wherein many Supersitions began quickly to grow up , to strow the way for the coming of Antichrist , the Mystery of Iniquity beginning to worke even in the Apostles dayes .

But this Devotion was of ancient custome in this Church also for many yeares of the raigne of Queen Elizabeth . That 's true indeed ; I my selfe , when I was a ●ad , have seen old women very observant in such obesances towards the E●st , both coming in , and going out of the Church . They would not misse it . But ye must undestand this was a place , where they had not Scarce one Sermon in Seaven yeares : So as , it was no marvaile if still they walked in darknesse , when they wanted the light to shine forth unto them in the preaching of the Gospel , which where it comes in the vigour of it , drives away all darknesse of errour , and spirituall blindnesse , as the * * Psal. 104. 22 Sun arising chaseth the wild beasts into their dennes , as David saith . Insomuch , as we have seen and known by abundant experience ( blessed be our God ) that in all places of the Kingdome , where sound preaching hath been , all such Superstition hath been packed out of the Church . But this riddance could not be expected for some of the first yeares of Queen Elizabeth , when the Land was but newly crope out of Popery , and Preachers were but Scarce , and the old race had not , could not put away the old leaven , or cast off the Slough of Popish Superstition . And therefore the Synod saith truth in this , that for some yeares , yea in some places , many of the Raigne of Queen Elizabeth ( which was towards the beginning of her Raigne ) these Superstitious customes were in use . And had the Royall Chappels , and Cathedralls had as sound preachers in them usually : as other Parochiall Churches in the Kingdome , that would have ript up the rotten bowels of Popish Supersition , so fairely painted over in goodly Images , Crucifixes , and the like unremoved in those places : there had not by this time remained one Romish ragge , whereof this Synod might make a coat for the Church of England now to be fashioned by .

But now the Coat is made up , all the Skill will be how to perswade this whole Church to put it on . Yea it is so little and strait , as being measured and patternd by two or three Chappels , and a few Cathedralls , it wil be very hard to force it upon Englands broad backe , without extreme pinching of it , or tearing the Coat . Now for this , in the last place , this Courteous and kind Synod , wheras it might command , is pleased to stoop so low , as to intreat , yea heartily to intreat , againe and againe : We ( say they ) heartily commend this to all good and well affected people , members of this Church , &c. And a little lower againe : The reviving of this ancient and Laudable Custome , we heartily commend to the serious c●nsideration of all good people . And for this , reason perswades us to beleeve , that the Synod is cordiall in redubbling such hearty Commendations of such Romish reliques and so Laudable Customes , to all good people . First , because good people will not easily be drawn to such things , without some strong motive , nor with that , neither . And secondly , could their hearty Commendations prevaile in this , it would greatly conduce to a speedy making up of that Reconciliation between the Church of England , and of Rome , so greatly desired and laboured in the Primates Late Relation , the President of this Synod . Who tells us there more plainly what we may understand here by Commending ; for ( saith he , pag. 7. ) there is a Laudendo praecipere , by Lauding or Commending 〈◊〉 Command . And therefore they stick not to be so Liberall in their hearty Commendations of this brave piece of Service . But why should now this Spirit be conjured up againe , or this dead Coale of Romish zeale revived , having for so long a time lyen consopited , yea dead under a heap of ashes , never to have kindled flames , or troubled the world againe . Why should this Satan of our peace , which had been so long bound , now be let loose againe , to set Kingdomes in a combustion ● Surely they told us before , uniform●ty is to be desired . How ● In a conformity to the Royall Chappels and Cathedrals . But were it not every way better , that those few should give place , and rather conforme to the Generality of all the Churches in England , where these Superstitions had been cast out , and all quiet : then that the Generality should conform to a few , to indanger the whole State , and hazzard the losse of all●

But in the last place , they come with a pretty handsome Close , saying , In the practise , or omission of this Rite , we desire that the rule of Charity prescribed by the Apostle , may be observed , which is , that they which use this Rite , despise not them who use it not , and that they who use it not , condemne not those that use it . O Lord God , * * Ps●l . 74. 10. how long shall the wicked blaspheme thy Name ? For ever ? Can they not be content to abuse thy People , in leading and drawing them into all manner of Superstition , but they must usurpe the Apostles rule , and pervert it to the maintenance of such blind and damned Rites ? The Rule of the Apostle is for the use of things in their own nature indifferent , as eating , or not eating , wherein Charity is to preserve peace : but it gives no countenance at all to things altogether unlawfull in themselves , and no way indifferent ; as before . And had these men true Charity , they would be so farre from pressing these things to a generall use , as they would rather altogether suppresse them where they are used , as being a Stumbling blocke to the whole Land , upon the which , if not removed , the whole Land must stumble and fall . And therefore had this Synod had any one sparke of an Apostolicall Spirit in it ( as they show it to be altogether Apostaticall ) it would in the first place have rather observed the Apostles Rule , for a man not to put a stumbling block , or an occasion to fall in his brothers way : then breaking this Rule of Charity , have abused the Apostles words , to prescribe to a whole Land a Rule of false Charity . But to thee , O Lord , doe we commit the judgement of this whole Cause , which we can doe no more , nor lesse but complain of to thy Majasty , the righteous judge of all the world .

Canon 8. Of Preaching for Conformity .

This Synod here , for the more strenthening of their Canons , and the more facilitating of the way to Conformity thereunto , must injo●ne their Priests ( whom they have in their chaine fast bound by Subscription , by Oath of Canonicall obedience , and by Oath of this Synod , to the observation of the Decrees thereof , and other their Lordships commands ) to preach for Conformity , and inspeciall , for conformity to the Canon immediately forefoing , which this Canon immediately succeeds , as pointing them to that before : as followeth in the Canon : the tenour whereof is : Whereas the Preaching of Order and Decencie , according to S. Pauls rule , doth conduce to Edification : it is required , that all Preachers ( as well beneficed men , as others ) shall positively and plainly preach and instruct the people in their publicke Sermons twice in the yeare at Soules from the yoake of such vile Slavery , unlesse you have so much courage in you as to deny to doe these base 〈◊〉 d●udgerres for these your T●●kemasters , though you be Suspended for it , and loose all you have Strengthen , 〈◊〉 Lord all th●●e , to stand fast in thy truth , and not to betray it with them●●●● their People , and the whole State of the Land .

Now passing by the 9th , 10th , 11th , 12th Canons , as of 〈◊〉 moment , in the 13th . Of Excommunication and Absolution not to be pronounced but by a Priest .

Herein first we may observe what kind of Excommunications and Absolutions have been usuall in our Prelates 〈…〉 extreme abusie and prefanation of Christs Ordinance 〈…〉 of his Church . Which Ordinance , as it doth 〈…〉 belong to the Prelate ( whose whole Order 〈…〉 ●eere usurpation ) so it is most basely abused , 〈…〉 and their Officers . So as here is a Reformat : 〈…〉 at the best is stark nought , as being an 〈◊〉 usurpation . For in this Canon they take away all power from every 〈◊〉 of his Congregation , to whom with others appointed by the Parish , according to Gods word , belongs the power of Ecclesias●call Censures . And in this Canon also , he that is absolved , must become more bound , then ever he was before , because first he must take an Oath , de parendo Juri , & stando Mandatis beclesiae : of obeying the Canons , and standing to the Commands of the Church . So as his Absolution becomes his bondage : when now in stead of Gods Commandements , he must be subject to the Churches Canons , Decrees , and Commands : which is an Antichristian Tyranny : and more now then ever before , for this Synod sake .

Againe , omitting the 14th and 15th Canon , the 16th is concerning Licenses to Marry . So as this Canon is to maintaine a Doctrine of Devils , mentioned by the Apostle , as namely forbidding to Marry ( be it either to some sort of men , as Romish Priests , or to all sorts of men at certaine times in the yeare ) ●● as at such times ( which altogether containe almost halfe of the yeare ) without the Bishops Speciall Licence , no Man or Woman may Marry . Thus it is cleare , that herein these Hypo●rites the Sell Gods free Ordinance for money , and so maintaine a Doctrine of Devils . And thus farre of the Canons of this Synod .

The Conclusion of all which is , the Kings avowing , approving , confirming , and injoyning these Canons to be observed of all respectively , according to the tenure thereof in all and every part . Hereof we will say no more , then we have sayd in the begining of our Complaint , committing all Judgement unto thee ●righ●●● Iudge of all , and 〈◊〉 beseeching thee withall , that 〈◊〉 wilt judge the Cause of thy People , when now thou seest 〈◊〉 their strength is gone , and to take them and their and thy Cause into thy holy Protection , to vindicate both them , and it , 〈◊〉 thy own glorious Name from the cruelty and reproch o● Men .

Amen .

Here now follow some Predictions of , and some Contradidictions unto this late Synod , observed and collected out of the Relation of a Conference by William of Canterbury .

Prediction . 1.

F●●●● in his Epi●●● Dedicatory to the King , he saith : The King and the Priest , more then any other , are bound to look to the Integrity of the Church in Doctrine and Manners , and that in the first place . For that 's by farre the best Hone . in the Hive . This we see now fullfilled ; whereby we come to know who is that Priest , and what that Integity of the Church in Doctrine and Manners , concluded in this late synod ; but whether as in a Hive of Bees , or in a 〈◊〉 or Hornets nest , as wherewith whole Kingdomes 〈…〉 the world judge .

Prediction . 2.

And againe , ibid. To deale clearely with your Majesty , these thoughts ( of the externall worship of God ) are they ; and no other , which 〈◊〉 make me labour so much , as I have done , for D●cen●y , and an 〈…〉 of the externall worship of God in the Church . Thus we see that the whole plot and project of the Primates Booke , was thus to alter , and thus to settle the Doctrine and Discipline , and external worship in the Church , as we have seen effected in the late Synod . So as it appeares , both this Synod , and the things concluded therein have been a good w●ile a hammering is 〈◊〉 Forge .

Prediction . 3.

And in the Relation it selfe , pag 155. To the 〈◊〉 ( to wit , the Prince , and the Clergie ) principally the power and direction for Reformation belongs . Princes have their parts by their Calling together of the Bishops , and others of the Clergie to consider of that , which might seem worthy Reformation : And the Clergie did their part in the Nationall Synod , of 62. And the Articles there agreed on , were afterwards ●●●firmed by Acts of State , and the Royall Assent . Here is another Patterne of this late Nationall Synod : but that this wants the right legge , to make it goe upright and passe currant for a Nationall Synod , namely the confirmation by the Act of State , to wit , the Act of Parliament ; 〈◊〉 as before is noted . So as here is also one Contradiction , overthrowing this Nationall Synod ; consisting of the two Provinciall , Canterbury and Yorke . Both together want the Act of Parliament to confirme it a Nationall Synod , to bind the whole Nation , which the Synod presumes to doe , both in Ministers and People .

Contradiction . 2.

Relat 205. Emperours and Kings are Custodes utriusque Tabalae : they to whom the 〈◊〉 and preservation of both Tables of the Law for worship to God , and duty to man are committed . A Booke of the Law was by Gods owne command in Moses his time was to be given to the King , Deut. 17. The Kings under the Law , but still according to it , did proceed to necessary Reformations in Church Businesses , and theirin commanded the very Priests themselves , &c. This being so , that the Kings under the Law had the care of the preservation of Gods Law and Religion committed unto them , to preserve them safe and sound , and where any corruption had crept in , to reform Religion , but still according to Gods Law , and that not one jot to vary from it ; how comes this Synod of Priests ( being assembled by Royall authority , and commanded by a King under the Gospel to treat and agree upon some Canons necessary for the advancement of Gods Glory , the edifying of his holy Church , and the due reverence of his blessed Mysteries and Sacraments ) to be so bold , as to agree and conclude and enact such Canons and Constitutions , as are directly against the Law and word of God , to the great dishonour of God , the ruinating of his holy Church , and the great abuse and profanation of his blessed Mysteries and Sacraments ? And herein we call heaven and earth to witnesse , and the Lord Iesus Christ to be Judge , whether this Synod hath dealt faithfully , or no with the King , or between him and his people , and that also in these perillous times . The Lord open the Kings eyes , to see how both himselfe , and his people , are abused , and his Kingdomes embroyled and indangered by these his Prelates and Priests ,

That Synods may erre and foulely too , this of 1640. proves with a 〈◊〉 . If any Canons of it be sound , the Sixth hath poyson enough to infect them all . It 's such a Cockatrice egge as was ne●●● layd in England before , 〈◊〉 that eateth of a dyeth . I will here a little ●●bowell this Oath , and shew you the mischief in it .

THis Oath is contrary to the Title of it , which is , An 〈◊〉 injoynd for the preventing of all Innovations in Doctrine and Government , being a grand Innovation , such as neither we nor our Forefathers ever heard of . Besides it hath in the body of it an et ●●●era , an expression yet unknown to the Christian 〈◊〉 Pagan world : Archbishop Arundell , Judge 1930. provided better for the Clergy in his dayes , in that ancient Constitution , 〈◊〉 , & sub obtestatione divini judi●j inhibemus sp●cial●●●● 〈…〉 , Cu●uscunque gradus status aut condition● , existat 〈◊〉 ●●usiones aut proposi●●●● de ●ide Catholica , aut ben●s 〈…〉 sonantes praeter necessarium Doctrina●● facultatis suae , in Scholis 〈◊〉 extra , disputando aut communicando , protestat●●●e per●●ss● 〈◊〉 permissa , asperat 〈…〉 quodam verborum , vel ●er●●●rum 〈…〉 teste B. Hugone de Sacrum Saepiu● quod bene dicitur non bene intelligit●●r . If harsh and novel expressions may not be used in familiar discourse , much lesse may they be crowded into an Oath . The Israelites said of the Levites Concubine , there was no such deed done nor seen from the day that the Children of Israel came up out the Land of Aegypt unto this day ; consider of it , take advise and speake : that same may be said of this Oath . There was never such a deed done or seen since we came out of spirituall Aegypt . Consider of it , take advise and speake what shall be done to these Innovators .

It 's against the King and his Prerogative Royall , who by the Statutes and Customes of this Kingdome hath power to appoint any of his naturall Subjects to exercise all manner of Ecclesiasticall Jurisdiction under him , as appeareth by Stat. 1. Elizab. cap 1. and Stat. 25. Hen. 8 cap. 19. and 37. Hen. 8. cap. 17. but this Oath spoyles his Majesty of all such power , investing onely Arch-bishops , Bishops , Deanes , &c. with Ecclesiasticall power , and so takes from his Majesty what his Predecessor Henry the had , who gave a Commission to Lord Cro●●●d to 〈◊〉 cise under him all Jurisdiction Ecclesiasticall , as you may 〈◊〉 in Mr. Fox his Martyrologie Volume 2. pa. 1000. Printed An. 1597.

It 's against the Oath of Supremacy , in taking of which we acknowledge the Kings Majesty to be Supreme Governour of the Church , in all Causes , and over all persons Ecclesiasticall , as well as Civil ; and the King by Law having power to alter Church Government , and to delegate whom he pleaseth of his Subjects to exercise Ecclesiasticall Jurisdiction , as appeares by what is foresaid , and still is in practise in the High Comission , in which are alwayes the Lords of his Majesties Privy 〈…〉 If the Oath be once lawfully taken , what new power can discharge it ? in such a case they may aswell Unchristian me as unsweare me . How can any honest sworne Subject take this New Oath without manifest danger and great suspition of per●ary ; for having sworne before for the King , in case he alter the Government , by vertue of this Oath I have sworne against the King , set up Oath against Oath , myselfe against my Soveraigne ; and that which is yet worse , must not repent of it : For I am sworne from ever consenting to what his Majesty hath done And is that all ? No , I must dissent and become a Schismatick , and Seperatist for ever : Neither is that all , but I must take up Armes twice a year at least , and Preach for the Hierarchie , and their present Government , against my Soveraigne , and that he hath charged . This I am bound to by vertue of the 〈◊〉 Canon , and if not , by the Oath of Canonicall obedience . And in case a Minister refuse or neglect this , it's Suspension by his 〈◊〉 , and if it be done , who knows but it may c●st Hang●● tuum , for resisting Supreme Authority .

Againe , this Oath is a plot to sweare in the conceit of Epis●●pacie to be jure divino : of late they have step'd off from their ancient foundation , thinking to weaknesse , either to depend vpon humane Laws , or Princes favours : and have published to the whole world , that their standing is by divine right : and therfore

〈…〉 Lib. 3. dis●in●t . 39. Act . Now this Oath will hinder the alteration of the Church Government to a better . For being once sworn to : Melius non mutabis pejus . Christs Kingdome must be kept out , Antichristian Offices , government , rules , and wayes of proceeding be established in the Church , and that by an Oath . If the Book of Common Prayer would better the Discipline , and doe much wish therefore to have publique Penance restored , this Oath contradicts it , and tells us that we have all the Discipline is needfull to Salvation , and that the Government by right ought to stand a● now it stands . But there are great grievances , dreadfull disorders , and horrible corruptions in the Discipline and Government of the Church , as now it stands ; and men should rather sweare to indeavour their utmost to get them removed in this approaching Parliament , then give consent to have them unalterd one day longer : as Iesu-worship , Altar-worship , kneeling at Sacrament , promiscuous receivers , subscription , Oaths ex Officio , Canonicall obedience , reading of Apocrypha Books , abuse of Excommunication , the exorbitant power of Bishop interdicting whole Churches , perverting equity in all their Courts , changing times and seasons for Marriage at their pleasure , hindring Preaching and praying where they list , imposing new and unlawfull things upon the Ministry , illegally outing them from their livings , &c. The proceeding yet in many things by the Popes Canon Law ; the taking away the power of the keyes from the Pastors of particular Congregations , and setting up Chancellors over them and their flocks , putting into Laymens hands ( for a Chancellor is no other ) the power of Excommunication . Lay-Elders are much cryed out of , and condemn'd by us in the Scottish and Forraigne Churches , and yet we set and hold them up at home with both hands . The Bishop delegates his power to the Chancellour , and so the sentence of Excommunication is devolv'd upon a meere Lay-man , which dealing with Presbyterians , we say is incompatible to a Lay-man : and what is this , but to destroy with the hand what we bind with the tongue . Neither is that shift avayleable to say , it 's some grave Minister that must pronounce the sentence , because he is but os Canceliarij , the mouth of the Chancellour , to pronounce what he decrees : who can stoppe it if not pronounc'd call it out of the Ministers hand , and must give the Absolution if pronounced , and so the whole power lyes still in the Chancellors hand . If these things therefore and diverse other were altered , we should not abjure them , but thinke our selves bound by right and Conscience to intertaine them .

Againe , this Oath appeares further to be unlawfull . First , because it doth insuare our Consciences , and takes away the liberty of them , binding us not so much as to consent unto any alteration , although it should be in the judgement of all farre better then what we have . Secondly , it doth make us vassals and bondslaves to the Prelary , we must be their sworn Subjects , and tye our selvs by Oath to uphold their tottering Kingdome . And if the Prelacie have its pedegree from Rome , as some of themselves 〈◊〉 me , what is this Oath but a policie to fetch in our shoulders so support Antichrist and his Government ? what is it but the plain marke of the Beast , which some make to be an Oath , and others a submitting to his power , and acknowledging of him to be Lord , Me●d in Comment. 〈◊〉 Here is both an Oath and an absolute 〈◊〉 unto the 〈◊〉 and acknowledging of them to be 〈◊〉 . By this Oath free 〈◊〉 become 〈◊〉 , which 〈◊〉 contrary to the Petit●on of Right , 30. 〈◊〉

3. It is an 〈◊〉 and perpetuating of humane and 〈…〉 for the whole Hierarchie mention'd in the Oath , from Arch-bishops to the end of the &c. are sufficiently known to be moore Ecclesiasticall Constitutions , and subject to such coruptions from time to time , as may necessitate an altert●ion . Are there not such ●oule corruptions now amongst them , as er● mightily to the Parliament for alteration , and without redresse will sinke the whole Kingdome . What safety or 〈◊〉 then hath any man to sweare these Constitutions into an in●●●rable condition .

4. It 's a condem●●●g of all other Reformed Churches : They have not our Discipline , and yet we have given them the right hand of fellowship , that they want nothing necessary to Salvation . And if we sweare this Discipline to be necessary to Salvat●● , we must condemne them as wanting somthing necessary thereunte : It 's little lesse then to unchurch , and to pronounce them to be without that Discipline which is Essentiall to the beeing of a true Church ; and they may charge us with falsifying the 20th and 〈◊〉 , A●●●ch , which teach , that things belonging to Government and Dis●ipline are alterable ; and so much is expressed in the Title of Ceremonies before the Book of Common Prayer .

5. Because by this Oath the Prelates are invested with a 〈◊〉 which neither God nor the Laws of the Kingdome ever gave them ; as namely , upon refusall of this wretched Oath , they will deprive any painfull conscientious and faithfull Minister of all his Ecclesias●●call promotions whatsoever , and of the execution of his Function , which is directly against Law , for if Pastors be Legally possess'd of their hvings , what injustice is it to make after-Canons and Oaths to question and throw them out of their right .

6. This Synod had not our consents and suffrages for the Clerks of it . Those were legally chosen had voyce no longer in the Convocation house then the Parliament indured . There being therfore no new el●ction of Clerks , nor any new Writ to legitimate those , but onely a new Commission to goe on with what was begun in Parliament but nul●●●● by breach thereof , 〈◊〉 being ●●●out that Commission the space of a whole weeke , as 〈◊〉 by the date thereof , May 12. ● we cannot but j●dge both Oath and Canons to be illegall .

7. The Oath implyes a plain contradiction , and that which is 〈◊〉 . It requires me to Sweare sincerely , without any secret reservation , and 〈◊〉 an &c. in it , which imports more then is expre●● , and necessi●●aces a mentall conception , and 〈…〉

8. We are bound to take it heartily , and willingly , which no man that hath any consideration or conscience can doe . For it 's against truth , and obligeth to sweare a falsehood , viz. that the Government of this Church as now it stands , ought by right so to stand , which is not true of Chancellours , Commissaries , Off●●●alls , &c. nor of Bishops proceeding in their Courts in their own names , and under their own Seales . It s against judgement , including a contradiction , as appeares in the 7th particular : It 's against righteousnes , because both the Parliament , the Prince and Pastors themselves are perjured by it , as hath formerly bin shewn ; and it 's a swearing up a corrupt , if not an Antichristian Government over the People . Besides this Oath is backed with severe punishment . Refusall of it brings Deprivation , ab Officio & Beneficio . Hence many that are poore and weake it 's to be feared ) will take the Oath , reluctante conscientia , and to save their Livings , forsweare themselves .

9. This Oath is full of ambiguities . The Doctrine of the Church is not clearely known , the Homilies have been disclaim'd . The Articles are challenged by the Armi●●ans and others , to be for them . It 's doubtfull to us whether a great part of Scripture be not excluded as unnecessary , because much of the Scripture is neither verbaily expressed , nor vertually included in the publique Declaration of the Doctrine and Discipline of the Church of England , and that they are said to containe all things necessary to salvation : we are doubtfull of the Discipline , because much depends upon the interpretation of the Ordinary , which is unknown : and yearely differing Articles are composed for Visitations . And although a generall standing Book of Articles be promised for the whole Kingdome , yet three yeares liberty is reserved for alteration , and who can say he knoweth what the Discipline is . We doubt whether the Oath doth not suppose some Popish Doctrine established . We know not in what sense those words by right it ought to stand , are to be taken . This word jus , or right , is a word equivocall . There is jus Divinum , and if we sweare in this sense , then we sweare Deanes , Archdeac●●s , and the &c. to stand jure divino . There is jus Ecclesiasticum , and if we sweare in that sense , then the Prelates will not be our Friends , because we sweare divine right from them . There is jus positum , and if we sweare in this sense , then the Hierarchie must loose both divine and Ecclesiasticall right . It being thus , who can sweare without equivocation ?

Lastly , no man taking this Oath can well acquit himselfe of perjury , for if he take it in the plain common sense and understanding of the words , yet there must be some mentall reservation in the words &c. and equivocation in the minds of Hyerarchicall men touching those words by right : for though they should venture to sweare Prelates into a jus divinum , yet they dare not sweare Deanes and Archdeacons into it , and so must sweare in a double sense , and perjure themselves But all this may be helped by our own interpretations and protestations . Perjurisunt quiid quod falsum esse sciunt , aut putant juramento confirment . Est in sent ● . 3. dist. 39 Ans. We may not take it in our own senses . Those authorized to administer the Oath , by the Kings Commission are tyed to keep the very words ▪ of it ; if they should leave out the &c they have no power to administer it at all . And the Oath ▪ it selfe binds us to take it in the common sense of the words If we then take the Oath : and protest against such and such senses , and make a sense of our own , this is direct and wilfull perjury said Civilians And the protestation being made before a publique notary , this shal be sufficient evidence in any Cou●t of the Kingdome to convict us of the perjury If then any of the Prelater have taken this Oath in its proper sense , or a sense of their own , how have they perjur'd themselvs , propham'd their hands , and put in a barre against their future conferring of holy Orders .

Qui● Synodus nod●●● ▪ patrum Chorus , integer ; aeger C●nven●●● 〈◊〉 , Sess●●●●ramen , Amen . FINIS .