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
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 â—â— 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 Hypoâ—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 â—righâ—â—â— 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 oâ— 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. Fâ—â—â—â— in his Epiâ—â—â— 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 Dâ—cenâ—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 wâ—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 â—â—â—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 neâ—â—â— layd in England before 〈◊〉 that eateth of a dyeth I will here a little â—â—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 â—â—â—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 judiâ—j inhibemus spâ—cialâ—â—â—◠〈…〉 Cuâ—uscunque gradus status aut conditionâ— existat 〈◊〉 â—â—usiones aut proposiâ—â—â—â— de â—ide Catholica aut benâ—s 〈…〉 sonantes praeter necessarium Doctrinaâ—â— facultatis suae in Scholis 〈◊〉 extra disputando aut communicando protestatâ—â—â—e perâ—â—ss◠〈◊〉 permissa asperat 〈…〉 quodam verborum vel â—erâ—â—â—rum 〈…〉 teste B. Hugone de Sacrum Saepiuâ— quod bene dicitur non bene intelligitâ—â—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
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
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
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 Croâ—â—â—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 perâ—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 câ—st Hangâ—â— tuum for resisting Supreme Authority Againe this Oath is a plot to sweare in the conceit of Episâ—â—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 〈…〉 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 aâ— 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 Aâ—solution 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 setch 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 Meâ—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 Petitâ—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 altertâ—ion Are there not such â—oule corruptions now amongst them as erâ— 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 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