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
his People most ready to yeeld him all manner of necessary due Support yea abundant more then necessary Yet Neverthelesse Subjects have not onely possession of c. Againe what assurance of true and just right title and property to and in all their goods and estates can this their Canon as it were by Canon-Law make unto the Subjects of England when all then practises both in the Ecclesiasticall and Civill Government are such such the courses of their Courts whether Ecclesiasticall or mixt as consisting of Ecclesiasticall and Civil Judges together but still where the Ecclesiasticall beare the maine Sway even there where they be fewest in number such their usurped illegall extravagant power such terrible Precedents filed up in their Courts which stand for Laws and ruled Cases for all that come after and the like as no Subject in the Kingdome can secure himselfe that any one thing or all that he possesseth are his owne For the best and surest Tenure by which every free-borne Subject holds the right and propriety of his goods is the Law of the Land But let the Subject be brought into one of their Ecclâ—siasticall Courts as aforesaid whether into their High-Commission or other Courts where the Arch-prelates sit party Iudges and be his cause never so just never so innocent never so cleare as against which no Law of the Land doth lye yet first of all in those Courts he cannot have any benefit of the Law at all and consequently where those Ecclesiasticall Judges set their Fangs they will teare a man out of all his estâ—â—e yea out of his Skin and pull his flesh from his back and breake him and his all in pieces So as at those Boards where these harpies sit against whomsoever complaints are served in being such especially as wheâ— the Ecclâ—siasticall teeth against them how quickly shall they and their whole estates be swallowed up as it were at one morsell And to the end that the Civil State may be subservient to the Ecclesiasticke these Ecclesiasticks have their care in every bâ—â—te and their finger in every pye where any thing may be pluckt from the Subject by hocke or by crooke that so as their Ecclesiastick Government is Tyrannicall so they may advance the Civil to hold correspondence with it So as now the whole Government taken together is reduced to certaine Tallâ—s even as all Religion is served up upon a Court-Cuâ—bord at the end of the Chanâ—cel wherof anone And as is noted before which least it be forgotten we mention againe whatever Conclusions or Orders are made at those Tables or Boards â—e they never so foule and shamefull they are fixed and filed up for perpetuall Laws in all such cases for time to come yea and when they please where they want a Precedent for some extraordinary feat to be done they can with a wet finger make a new Law for it Hereof if we take but a few instances it will easily appeare what truth there is in the words of this Canon which seem to give to the Subject what ever right and title and true property of estate doth or can belong unto them For first we have late Precedents to shew that no Freeman of London after he hath served his yeares and set up his Trade can be sure long to injoy the Liberty of his Trade but either he is forbidden longer to use it or is forced at length with the rest of his trade to purchase it as a Monopolie at a deare rate which they and all the Kingdome pay for Witnesse the Sope-businesse Againe no Doctor and practitioner in Physicke is sure to hold his Profession whereby he and his should live when once he comes into the High Commission Witnesse Dr. Bastwicks case Item no Minister is sure to hold his free-hold his Benefice which is by Law his freehold if once he be quarrelled in the High Commission yea or in other inferiour Ecclesiasticall Courts Witnesse manifold Precedents in the Land Item none can be sure that his goods are his owne when all and more then all are taken from 〈…〉 Witnesse Mr Henry Buâ—ton one of the foresaid three Item none can be sure of his right and title propriety and interest which the Divine Law and Sacred Ordinance of God hath given a man in his own Wife but that one of these Boards shall 〈…〉 him as by vertue thereof being confined to perpetuall 〈◊〉 prison his Wife shal be perpetually seperated from him so as if she shall dare to hazzard her life in a farâ—e â—ourney by Sea which She would doe to have but a sight oâ— her Husbands face she must be sent Prisoner backe againe Witnesse the case both of Dr Bastwâ—cke and Mr Burton aforesaid Many more instances might be brought But these Summed up together let any English Subject now resolve what assurance oâ—true and just â—ight title and property to and in all their goods and estates or in any of the particular instances forespecified this false and wicked Canon can give him Let him be but brought before one of these Boards and he shal be stript of all They will pretend this and that I wot not what heâ—nous crime 〈…〉 as they did against those three aforesaid when they could not prove any such thing And Mr Burtons Case in particular being a Minister was so cleare his defensive Answere being orderly admitted in Court and before the day of 〈◊〉 by the Courts order expanged by two of the Judges oâ— that Court as Impertinent and Scandalous as they could object nothing against him at the Censure but proceed against him Pro Confessâ— all his fault being his refusaâ—l to answere 〈◊〉 Interrogatories which if he had done he had betrayed his Cause and layd both it and himselfe open to the just lash of the Court by assenting to the condemnation of his innocent Cause before it was heard Which one Example well weighed what Cause so innocent so just can look to escape Scot free But thus we see ö Lord and thou better seest what truth these Canonists have in them whose words pretend all right to the Subject and whose deeds doe practise the bringing of all mens soules bodies and estates under the yoake of an universall Tyranny To proceed For the third the setting up of an independent coactive power Papall or popular which undermines they say the Royall Office and cunningly overthrows the sacred ordinance of Godthis being meant of the State of Religion if it be Papall it is altogether unlawfull as being Antichristian but being according to thy word every Christian State is bound to 〈◊〉 it up and maintaine it and no Christian King ought to hinder or oppose it But as for all Pre 〈…〉 it is meerly Papall and Antichristian though not in the first degree the Pope usurping an universall power over all the Churches in the world yet in a second Every Prelate in his Diocese exercising a Papall power and so doth cunningly undermine the Royall Office and overthrew Gods
Sacred Ordinance who hath given a power and charge to Kings to suppresse all such Ecclesiasticall Tyranny over the soules of his people And whereas they say the Royall Office is the Sacred Ordinance of God we all acknowledge it and that this Ordinance of God comprehends in it not onely the institution of the Superiority of Kings over their people but their Speciall office of Government as it is limited and 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
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