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 Sociâ—â—isine should be which most men in England never so much as once heard named before and which England I hopeâ— is free enough from unlesse a certaine neighbour to it which they call â—rminianisâ—ne doe not hale it in as it hath done many other Heresiâ—s For as for the Remonsirants or Aâ—minians they professe society and communion with the Socimans rather then with the Orthodox Protestants whom they call Caâ—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 Constancâ— in the profession of the Doctrine and 〈…〉 in the Church of England and to secure all then against any suspicion of â—â—volt to Popery or any other Superstition Decrâ—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 Disâ—â—â—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 â—â—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 learneâ— 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 Supersâ—tion they have cryed down the due Sanctification of the Christian Sabbath-day and have layd open the sâ—â—dgâ—tes to all proâ—anesse to breake in by publike â—â—â—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 â—â—â—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 Râ—â—â—â—gion of the Church of England concerning Grace to be of none authority they have set forth * 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 Iurisdictâ—â—â—n and Government of Prelates upon the Divin â—â—â—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 â—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
ENGLANDS COMPLAINT TO IESVS CHRIST AGAINST THE BISHOPS CANONS OF THE LATE SINFULL SYNOD A SEDITIOUS CONVENTICLE A PACKE OF HYpocriâ—ts a Sworne Confederacy a Traiterous Conspiracy against the true Religion of Christ and the Weale Publicke of the Land and consequently against the Kingdome and Crowne In this Complaint are Specified those impieties and insolencies which are most notorious Scaâ—tered through the Canons and Constitutions of the said Sinfull Synod And confuted by Arguments annexed hereunto Psal. 94. 20 21 c. O Lord shall the throne of iniquity have fellowship with thee which frameth mischiefe by a Law They gather themselves together against the Soule of the righteous and condemn the innocent blood Esa. 3. 12 13. O my people they which lead thee cause thee to erre and destroy the way of thy paths The Lord standeth up to plead and standeth to judge the people Ezech. 22. 24 25 c. Thus saith the Lord Thou art the Land that is not cleansed nor rained upon in the day of indignation There is a Conspiracie of her Prophets in the midst thereof like a roaring Lion ravening the prâ—y they have devoured Soules Her Priests have violated my Law they have hid their eyes from my Sabbaths Her Princes in the midst thereof are like Wolves ravening the prey to shed blood and to destroy Soules to get dishonest gaine c. Printed Anno Dom. 1640. ENGLANDS COMPLAINT TO IESVS CHRIST AGAINST THE BISHOPS CANONS OTHE hope of * 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 ‡ 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 ‡ we know not what to doe but our eyes are towards thee § 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 †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 handâ— for Thou hast * 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 * 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 ‡ Iudge of all the world yea before Thee who hast a ‡ 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 Ezechâ—â—â— spread the blasphemous letter of the Enemy before the Lâ—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 â—ulgarly called being induced thereunto by the ancient use thereof retained in some places of the Land since the Reformation as especially in the Roâ—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 Letterâ— 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 Decrâ—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 wâ—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 ignoranâ— 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 Gâ—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 moreâ— 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 * 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 ‡ 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 Sâ—â—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 â—â—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 â—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 â—ffice which cannot be seperated one from the other To this purpose King Iames in 〈…〉 * Speecâ—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 â—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
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 establishâ—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 bounâ— 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 resiâ—â—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 â—s whole Kingdome and People in their Lawâ— and Libertiâ—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 Slavâ—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 〈◊〉 casheâ—ed and so the King reforme himselfe and renew 〈◊〉 Covenant and 〈◊〉 of the Kingdome to the good and just 〈◊〉 of the People And wheras â—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 usurpaâ—on 〈…〉 * 〈…〉 which otherwise by 〈◊〉 and Tyranny would be brought to 〈◊〉 And for the Fâ—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 hâ—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 unerâ—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 * Those that honour me I will honour and they 〈…〉 and then they might have spared this Canon for the Kingâ—s day No no if these things be not reformed a ‡ 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 ‡ King Iehâ—jachim lived without being desired and had the 〈◊〉 of an Asse and it was written upon him write this man childlesse A man that â—hâ—ll not presper in the Earth nor should be lamented being dead nor should any of iâ— 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 § powrest contempt upon Princes and weakenesâ— 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 â—ypocrisie is so palpâ—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 coâ—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 Salvâ—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 Râ—â—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 * that none â—â—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
cast out all or most of those godly and painfull Minoâ—â—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 Innâ— 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 Innâ—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 mâ— 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 suffiâ—â—â— 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 Iurisaâ—ction blasphemoully fatheriâ—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 conduâ—â— 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 â—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 hiâ—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 â—â—ot them out Againe though the Office oâ—Kings be â—â—mortall yet their persons are not another King may succeed that is of another mâ—â—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 resâ—â—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 unwerâ—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 deâ—â—led their Consciences with abâ—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 baseâ— 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 * onely art able to keep 〈◊〉 thine from saking and to â—â—reserve them faultlesse before the presence of thy glory with joy who * wilt keep him in perfect peace whose â—â—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 ‡ 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 ‡ 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 â—nâ—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 incougâ—â—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 Apoâ—â—es were all equall how come they then to be superiour to other Diocesan Bishops who claime to be the Apostles success â—â— By this reckoning an Archbishop should have been superiour to the Apostlâ—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 â—â—â—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 ‡ 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 ‡ 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 Sâ—â—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 backesâ—â—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 â—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 Ezekâ—â— 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 〈…〉 â—e now Altars to be set up in all Câ—â—â—â—es throughout Englandâ—â—â— hereupon the Synod tells us for it is conscious enough of it 〈◊〉 Papists flatter themselves with a hope of our backeâ—â—ding into their Popish Superstition Doe they so How come they thus to hope From the seting up of your Altâ—â—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 backesâ—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
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 Cathedraâ— 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 stickâ—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 â—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 â—ust both of Romish Superstition and â—dolatry to booâ— 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 buâ— as iâ— were the Chappels or Chancels of the Bishop Dâ—ane and Chapter Parish-Churches they are noâ— no nor yet Mother-Churches as whereof other Churches are begotten but are 〈◊〉 the very dennes of the Dragon and the Styes to fa◠〈◊〉 beâ—â—â—â—â— for the slaughter And because some Parâ—â—hiaâ— Churcheâ—â— by some Ministers of the Bishops Faction have lately 〈◊〉 Altars is this sufficient to acquit them of â—â—â—egalifyâ— of 〈◊〉 of Râ—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-Tesâ— where they should find Refiners of suffiâ—â—â— judgement to sever the 〈◊〉 silver if there were any from the drâ—sse But when they have seâ— up their Tables Sidewayes to the Eastiâ—â—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 â—â—t in the midst of the Church or Chancel aâ— the Commâ—â—â— For this they tell us We judge it fit and convenient that all Churches and Chappels do conforme themselves in thâ—â— particular to the example of the Cathâ—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 Hypâ—â—â—es They thinke it fit therefore who will not thinke it so They heartily commend it and what is this but a Command * A 〈◊〉 necessaâ— But thy holy Apostle ô Lord in the same ‡ Chapter where he speakes against Rites and Ceremonies wâ—â—nes thy people to take heed that they beâ—â—â— oncunâ—vented pâ—â—â—anolegia with â—â—ticeing words or faire speeches And what fugared words be here in 〈◊〉 Canon to merce thy People to 〈◊〉 Idolatroâ—â— 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 ‡ spara gnomen aâ— nagkazethai theous tais anthropinais Boulais doulâ—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 § Ten apsukon hulen â—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 proâ—d and profane Popish hearts which they commend as most fit and behoâ—full Now * 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 â—â—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 sanctifiedâ— Or is it not that Altar wherof the Apostle speaks * 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 Câ—â—â—stâ—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 seâ—upâ—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 sâ— 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 obeâ—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
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 câ—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 â— Surely they told us before uniformâ—ty is to be desired How â— 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 allâ— 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 * 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 injoâ—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 〈◊〉 dâ—udgerres for these your Tâ—â—kemasters though you be Suspended for it and loose all you have Strengthen 〈◊〉 Lord all thâ—â—e to stand fast in thy truth and not to betray it with themâ—â—â—â— 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 〈…〉 â—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 Ecclesiasâ—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
hath any man to sweare these Constitutions into an inâ—â—â—rable condition 4. It 's a condemâ—â—â—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 Salvatâ—â— 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 〈◊〉 Aâ—â—â—ch which teach that things belonging to Government and Disâ—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 Ecclesiasâ—â—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 elâ—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 nulâ—â—â—â— by breach thereof 〈◊〉 being â—â—â—out that Commission the space of a whole weeke as 〈◊〉 by the date thereof May 12. â— we cannot but jâ—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 expreâ—â— and necessiâ—â—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 Offâ—â—â—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 Armiâ—â—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 Archdeacâ—â—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 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 Couâ—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 Quiâ— Synodus nodâ—â—â— patrum Chorus integer aeger Câ—nvenâ—â—◠〈◊〉 Sessâ—â—â—â—ramen Amen FINIS * Ier. 14. 8 9. ‡ ver. 7. ‡ 2 Chron. 19. § Esa. 63. 15 16. †Esa. 26. 1â— * Psal. 66. 11 12. * Hos. 6. 1. ‡ Gen. 18. 25. ‡ Heb. 4. 15 16. * Col. 2. 8. to the end of the Chapter ‡ Esa. 26. 23. * Speach at 〈…〉 ☜ ☞ * Psal. 72. 4. * 1 Sam. 2. 30 ‡ Ieâ—â— 1. 15. 2. 2. ‡ Ier. 22. 18 19. 30. § Iob. 12. 21. * Relat. p. 375. * Râ—lation of a Contâ—â—â—â—nce by Will of Canterburie * Iudâ— 24. * Esa. 26. 3. ‡ Col. 2. 8 c ‡ Article of Consecration of Archbishops c. * 〈…〉 ‡ Ier. 20. 1◠‡ Col. 2. †〈…〉 †〈…〉 28. 3. * Eze. 11. 12 * Peâ—â—â—anagke Eâ—sâ—◠‡ Câ—â— 2. 2. 4. ‡ Pythagaâ—â—â— Eusâ—b Praepâ—â— Euang lib. 5. Cap 8. § 〈…〉 Cap. 〈◊〉 * Ezech. 20. 4. * â—lib 13. 10. * Math. 15. 9. ‡ Math. 15. 5. ‡ Nilutile quod non honestum est Cic. Offic. § 1 Cor. 8. 10. †Râ—â—â— 17 4. * Psal. 104. 22 * Psâ—l 74. 10. 〈◊〉 Lib. 3. disâ—inâ—t 39. Act Perjurisunt quiid quod falsum esse sciunt aut putant juramento confirment Est in sent â— 3. dist. 39