England's COMPLAINT TO Jesus CHRIST AGAINST THE BISHOPS CANONS. OF THE LATE sinful SYNOD, A SEDITIOUS CONVENTICLE, A pack OF hypocrites a sworn Confederacy, a traitorous Conspiracy against the true Religion of Christ, and the weal public of the Land, and consequently against the kingdom and crown. In this Complaint are Specified those impieties and insolences, which are most notorious, Scattered through the Canons and Constitutions, of the said sinful 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 mischief by a Law? They gather themselves together against the soul of the righteous, and condemn the innocent blood. Esa. 3. 12, 13. O my people, they which lead thee, cause thee to err, 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 conspiracy of her Prophets in the midst thereof, like a roaring Lion, ravening the prey: they have devoured souls: 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 souls, to get dishonest gain, &c. 
Printed Anno Dom. 1640.   

England's COMPLAINT TO Jesus CHRIST, AGAINST THE BISHOPS CANONS.  
Oath hope of 
* Ier. 14. 8, 9  Israel, the Saviour thereof in time of trouble, why shouldest thou be as a Stranger in the Land, and as a way-faring man that turneth aside to tarry for a night? Why shouldest thou be as a man astonished, as a mighty man that cannot Save? Yet thou, o Lord, art in the midst of us, and we are called by thy Name, leave us not. Yea, 
‡ ver. 7.  o Lord, though our iniquities testify against us, yet do thou it for thy Names sake: for our backslidings are many, we have sinned against thee. And 
‡ 2 Chron. 19  we know not what to do▪ but our eyes are towards thee. 
§ Esa. 63. 15, 16.  O look down from heaven, and behold from the habitation of thy holiness, and of thy glory: where is thy zeal, and thy strength, the sounding of thy bowels, and of thy mercies towards me? Are they restrained? Doubtless thou art our Father, thou o Lord art our Redeemer, thy Name is from everlasting. 
† Esa. 26. 1●.  O Lord our God, other Lords besides thee have had dominion over us: but by thee only will we make mention of thy Name.  
And now, o Lord, we thy People, inhabitants of this sinful Land, out of the depth of our miseries, and from under the burden of our manifold afflictions and oppressions, which we worthily suffer for our iniquities from thy righteous hand (for Thou hast 
* Psal. 66. 11, 12.  tried us, and melted us in the furnace, even as silver: Thou hast brought us into the net: Thou hast laid affliction upon our loins: Thou hast caused men to ride over our heads: So as to whom shall we go for 
* Hos. 6. 1.  healing, but to thee, who hast smitten us: to whom for binding up, but to thee, who hast broken and torn us?) we do therefore in this our humbled estate present our complaint before thee, the 
‡ Gen. 18. 25.  judge of all the world, yea before Thee, who hast a 
‡ Heb. 4. 15, 16.  feeling of our infirmities, having been in all things tempted like as we are, yet without sin, to that end, that we might come boldly to the throne of Grace, and obtain mercy, and find grace to help 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 mischief 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 veil of deep hypocrisy, double iniquity. And now o Lord, give thy People leave even to spread this whole Synod before thee, as once King Ezech●●● spread the blasphemous letter of the Enemy before the L●rd.  
And forasmuch as the said Synod hath been both called, authorized, and confirmed in all the Canons and Constitutions thereof by the King, as himself declareth by his own Act both before and after the said Canons; wherein he professeth himself to be thy Deputy (o King of Kings, and Lord of Lords) we therefore think it our duty, first to purge ourselves of that stain of disloyalty and disobedience which the King chargeth us withal. 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 God's worship, as if he intended to bring in some alteration of Religion in our Land, against his sundry public 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 do appeal to thy righteous judgement, O searcher of all hearts, whether we have been apt causelessely to suspect or surmise the least evil of our King, but on the contrary, have been ready to interpret all his actions in such a sense, as persuading ourselves, whatever things were amiss in Church or commonweal, or whatever Innovations brought in, yea although under the name of royal Authority, yet the King was ignorant of them, and his name therein 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 think that those Innovations brought in since and under his reign, 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 decays of the old Religion (so ●ulgarly called) being induced thereunto by the ancient use thereof retained in some places of the Land, since the Reformation, as especially in the Ro●all chapels, and cathedrals, 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 heart's grief, those things to be concluded as by a Law (Canons of prelates now being made binding Laws) and so confirmed by the Letter● Patents of the King, for him, his heirs, and lawful Successors: O Lord, what shall we think? Nay, when we see a strict Oath enjoined and imposed upon all Ministers, of what style, or rank 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 public Acts, Edicts, Decr●es, Declarations, Books, &c. (set forth and published in the King's Name, and patronised by his special Authority royal) the Sanctification of thy Christian Sabbaths, the Morality of thy holy commandments, the Doctrines of thy Grace and Gospel, with the preaching thereof; all preaching on thy days in the afternoons, and all true Catechising, mainly cried down: and that all thy painful, 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 himself to w●om they complain: and that the Prelates of late more especially usurped a false Title to their false Government ecclesiastical by claiming their prelatical Jurisdiction from thine own divine Authority; So as we cannot be any longer ignoran● (except we will be wilfully blind) that the Doctrine of the Church of England established in Queen Elizabeth's days, hath now suffered not only 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 enjoined to be sworn unto by all those aforesaid: and besides all this, the King himself 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 persuaded will be very profitable to the whole Church and kingdom: And thereupon doth propound, publish, and straightly enjoin by his Authority and Letters Patents, the same to be diligently observed, executed, and equally kept of all his Subjects within this realm: Now o Lord, all these things weighed and laid together, solemn and Sacred Protestations against Innovations on the one side, and a mighty flood of Innovations on the other side, which by royal Authority have made a terrible universal invasion and irruption both into thy spiritual kingdom, and this Temporal, threatening speedily to sweep all away at once: what shall we think? Or what shall we say? Wouldst thou have us still to dream or imagine, that here are no Innovations at all brought in either of Doctrine, or ecclesiastical Government, and all because the King hath so frequently, so solemnly before G●d, and Angels and Men, protested to the contrary? Or, that the Innovations concluded in this Synod, are therefore no Innovations, because ratified and confirmed by the King's Letters Patents, and by all the strength of royal Authority, and because commended by the King to be such, as he is persuaded will be very profitable to the whole Church and kingdom? Or may we not rather think, or rather most certainly believe, 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 public dispensation, yea in a word, a contemptuous trampling of all Laws divine and human underfeets; nay yet more● (more especially, as the orginal source and cause of all the rest) a damnable apostasy from the Gospel, joined with a desperate League with Rome, too palpable to be seen, so as Antichrists Religion is embraced instead of thy True word and gospel: for this, for these crying sins, is it not lawful for us to think at least, yea to believe, that thou in thy just judgement restrained and withheld from us the benign influence of the King's heart, and hast so far (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 counsels, as refusing to harken to any true Information of his most loving and loyal Subjects, (whereof we have had of late lamentable experience) he will rather hazard all his kingdoms, then either displease them, or disobey their counsels? But yet, o Lord, seeing thy judgements are unsearchable, and thy ways past finding out, we will not take upon us to judge in so deep a matter, only thou hast said, you shall know them by their fruits.  
But Lord, the King saith, He doth these things, by his Prerogative royal, and Supreme Authority in Causes ecclesiastical. Holy and Righteous Lord, hast thou given to any mortal Creature, to any Kings on Earth, any such Prerogative royal, any such Supreme Authority over thy Church, as to alter Religion at his pleasure, or to confirm the alteration of the true Religion for others pleasure, to make void by Edicts or Declarations the Saving Doctrines of thy word, thy holy commandments, thine eternal Law, or to sit in thy Throne, over the souls and Consciences of thy People, captivating and oppressing them under the burdens of human inventions, and Superstitious Ceremonies▪ Nay, hast thou not expressly 
* Col. 2. 8. to the end of the Chapter.  forbidden thy People to subject their necks under any such yoke, as being a denial of thee our King, and of our Redemption by thy precious blood▪ Such usurpations therefore of man, we do, (O only sovereign of our souls) even before Angels and men utterly renounce. 
‡ Esa. 26. 23.  O Lord our God, other Lords besides thee have had dominion over us: but by thee only 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 zeal to use all lawful means for the upholding of this thy Sole royal sovereignty over our poor souls 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 certain other Canons necessary for the advancement of God's 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 Elizabeth's reign.) If it shall clearly appear by this our Complaint following, that the things concluded in the said Synod, be neither for the advancement of God's glory. nor the edifying of his Church, nor the due reverence of Christ's holy Mysteries and S●●raments, but quite contrary: then, how the King's Authority extends to the confirmation of those things therein so concluded, do thou, o Lord, Judge.  
In the next place, we present our Complaint before thee, o Lord, touching the most material Canons concluded by the ●●id Synod, and confirmed by the King.  

The first is: Concerning the regal power.  
〈…〉  
〈…〉 or absolute, as all tyrannical States, as that of the Turk; seeing the kingdom of England is ●empered, seasoned, and conditioned with good Laws, which are the ordinary rules of good and just Government of the Subject, the due execution whereof in the administration of the kingdom is an essential part of the Kingly ●ffice, which cannot be separated one from the other. To this purpose King James in 〈…〉 
* speech at 〈…〉  Speec●es in Parliament expressly distinguisheth between an absolute monarchy, not bounded with Laws, but depending only on the will of the Prince; and the King of England who (saith he) doth by 〈…〉 that by Oath, ●nter upon the kingdom to  
of their Estates: let him but call a Parliament, and yield to the redressing of their heavy grievances, and he shall find us his People most ready to yield him all manner of necessary due Support; yea abundant, more than necessary.  
 Yet nevertheless, Subjects have not only possession of, &c. 
Again, 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 than practises both in the ecclesiastical and civil Government are such, such the courses of their Courts whether ecclesiastical, or mixed, as consisting of ecclesiastical and Civil Judges together, but still where the ecclesiastical bear the main Sway, even there, where they be fewest in number) such their usurped, illegal, 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 kingdom can secure himself, that any one thing, or all that he possesseth, are his own? For the best and surest Tenure, by which every freeborn Subject holds the right and propriety of his goods, is the Law of the Land. But let the Subject be brought into one of their Eccl●siasticall Courts as aforesaid (whether into their High-Commission, or other Courts where the Arch-prelates sit party judges) and be his cause never so just, never so innocent, never so clear, as against which no Law of the Land doth lie, yet, first of all in those Courts he cannot have any benefit of the Law at all, and consequently, where those ecclesiastical Judges set their Fangs, they will tear a man out of all his est●●e, yea out of his Skin, and pull his flesh from his back, and break him and his all in pieces. So as at those Boards, where these harpies sit, against whomsoever complaints are served in, being such especially as whe● the Eccl●siasticall teeth against them, how quickly shall they and their whole estates be swallowed up as it were at one morsel? And to the end, that the Civil State may be subservient to the ecclesiastic, these ecclesiastics have their care in every b●●te, and their finger in every pie, where any thing may be plucked from the Subject, by hook, or by crook, that so, as their ecclesiastic Government, is tyrannical, so they may advance the Civil to hold correspondence with it: So as now the whole Government taken together, is reduced to certain Tall●s, even as all Religion is served up upon a Court-Cu●bord at the end of the Chan●cel, whereof anon. And (as is noted before, which lest it be forgotten, we mention again) whatever Conclusions or Orders are made at those Tables, or Boards, (●e they never so foul and shameful) they are fixed and filed up for perpetual 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 appear 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 show, that no Freeman of London, after he hath served his years, and set up his Trade, can be sure long to enjoy 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 monopoly at a dear rate, which they and all the kingdom pay for. Witness the soap-business. Again, no Doctor and practitioner in physic is sure to hold his Profession, whereby he and his should live, when once he comes into the High Commission. witness Dr. Bastwick's case. Item, no Minister is sure to hold his freehold, his Benefice (which is by Law his freehold) if once he be quarrelled in the High Commission, yea or in other inferior ecclesiastical Courts. witness manifold Precedents in the Land. Item, none can be sure that his goods are his own, when all, and more than all are taken from 〈…〉 witness Mr Henry Bu●ton, one of the foresaid three. Item, none can be sure of his right and title, propriety and interest, which the Divine Law, and Sacred Ordinance of God hath given a man in his own Wife, but that one of these Boards shall 〈…〉 him, as by virtue thereof, being confined to perpetual 〈◊〉 prison, his Wife shall be perpetually separated from him, so as if she shall dare to hazard her life in a far●e ●ourney by Sea which She would do) to have but a sight o● her husband's face, she must be sent Prisoner back again, witness the case both of Dr Bastw●cke, and Mr Burton aforesaid. Many more instances might be brought. But these Summed up together, let any English Subject now resolve, what assurance o●true and just ●ight, title and property to, and in all their goods and estates, or in any of the particular instances forespecified, this false and wicked Canon can give him? Let him be but brought before one of these Boards, and he shall be stripped of all. They will pretend this, and that I wot not what, he●nous crime, (〈…〉) as they did against those three aforesaid, when they could not prove any such thing. And Mr Burton's Case in particular, being a Minister, was so clear (his defensive answer being orderly admitted in Court, and before the day of 〈◊〉, by the Courts order expanged by two of the Judges o● that Court as Impertinent and Scandalous) as they could object nothing against him at the Censure, but proceed against him Pro Confess●, all his fault being his refusa●l to answer 〈◊〉 Interrogatories, which if he had done, he had betrayed his Cause, and laid both it and himself 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 do practise the bringing of all men's souls, bodies, and estates under the yoke of an universal Tyranny. To proceed.  
For the third (the setting up of an independent coactive power papal, or popular, which undermines they say, the royal Office, and cunningly overthrows the sacred ordinance of Godthis being meant of the State of Religion: if it be papal, it is altogether unlawful, as being Antichristian: but being according to thy word, every Christian State is bound to 〈◊〉 it up, and maintain it, and no Christian King ought to hinder, or oppose it. But as for all Pre 〈…〉, it is merely papal, and Antichristian; though not in the first degree, the Pope usurping an universal power over all the Churches in the world) yet in a second, Every Prelate in his Diocese exercising a papal power, and so doth cunningly undermine the royal Office, and overthrew God's Sacred Ordinance, who hath given a power and charge to Kings to suppress all such ecclesiastical Tyranny over the souls of his people. And whereas they say, the royal Office, is the Sacred Ordinance of God: we all acknowledge it; and that this Ordinance of God comprehends in it not only the institution of the Superiority of Kings over their people, but their special office of Government, as it is limited and establish●d upon those Laws and Covenants, and Conditions agreed upon between the Prince and People: These are a special part of thy Divine Ordinance, 
☜  that Kings should govern by a Law (as Deut 17. 18, 19, 20. Pro. 31. 5.) and that they should inviolably keep those oaths and Covenants, that they have solemnly made with their people. And therefore, they which persuade Kings, that they are no way boun●, but have liberty to rule as they list, by an independent Prerogative, these are they, that are traitors, both to God, and to the King, and to the realm, and to the peace, and prosperity thereof.  
For the Fourth, For Subjects not to bear arms against their King offensive, or defensive, upon any pretence whatsoever, as being a resi●●ing of the Powers Ordained of God: First, we hold, that no private person ought to take up arms against his Prince: but Secondly, if a King maintain a Faction about him, which go about to oppress ●s whole kingdom, 
☞  and People in their Law● and Liberti●s, and most of all in the true Religion, so as he will not rule them by the good Laws of the kingdom, but seeks to make all his Subjects Slav●s; by bringing their souls, Bodies estates 〈◊〉 a miserable bondage: is it not now high time for the whole State either to labour to heal the breach, or if necessity (when there is no other remedy) to stand up is one man to defend themselves and their country, until the Faction shall be 〈◊〉 cashe●ed, and so the King reform himself, and renew 〈◊〉 Covenant and 〈◊〉 of the kingdom to the good and just 〈◊〉 of the People. And whereas ●i is point trencheth upon the Scots, at this time, what do they stand upon, but in the first place, to free their Religion from Antichristan usurpa●on, 〈…〉 
* Psal. 72. 4.  〈…〉 which otherwise by 〈◊〉 and Tyranny would be brought to 〈◊〉.  
And for the F●st and last, that all Ministers do declare this Consatution of the power of Kings, to the people yearly: Ought not Ministers to consider, that they are also members of the commonwealth, and live under the Law thereof? And being Subjects, ought they not to teach the people, that they love and h●nour the King, and cheerfully 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 lawless Government. And this, o Lord, we conceive of this first Constitution, so far as we are able to apprehend: committing the whole judgement thereof to thy uner●ing wisdom.   

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

The Third Canon is: For suppressing of the growth of Popery.  
O Lord, dost thou not see in this whole long Canon the naked hypocrisy of this Synod, clothing itself with many same figleaves of pious pretences (forsooth) for the suppressing of Popery? Yea Lord, their ●ypocrisie is so palp●ble herein, that all the world sees that this Constitution was purposely made to blind the eyes of the simple in these stirring times, wherein they see their Popish practices to grow into such hatred and detestation with all the Kings good Subjects. What other, but these practices, have been the co●les that have kindled the fire in our neighbour to make the greater report (but without shot) in so hotly assaulting the Tower of Babel: because in so doing, it may make the world believe, that contrary to the Doctrine of Canterbury) there is no Salv●tion for Papists out of the Church of England; and than let all Court Papists look to it; and withal, the precedent must 〈◊〉 a great part of his Relation, which he hath written in favour of Papists, especially 〈◊〉 silly and ignorant, to whom he grants Salvation in their R●●igion: he must also retract his Saying, that the Church of England and of Rome are one and the same Church, and hold one Faith and Religion undifferent: he must also 〈◊〉 that, wherein he assemeth with his Jesuite, 
* Relat. p. 375.  that none ●●ght to come to the English Church, then and there in that manner to worship God, that is resolved of the truth of the Roman Church; or to the like effect: and the Relator himself holds the truth of the Roman Church, for he affirmeth it to be a true Church. With many other new leaves which he must turn over, upon this sudden motion of suppressing the growth of Popery; which if cordial, 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 Latin Popery into English Popery. And now, o Lord, we beseech thee to judge of the hypocrisy of this self-styled Sacred Synod, which under a pretence of suppressing the growth of Popery, do 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 female Glory, which makes the blessed Virgin to be a goddess to be adored, and called upon, or prayed unto, the whole book being a very pack of Idolatry throughout, and set out in English, and allowed by one of the Prime Prelates Chapleins'? So also a book of one Shelford Priest, whose 5 Treatises are notorious gross popery; with many other of the same bran, or meal, which have been published by Authority, and never any of them yet called in. And some that have been called in, as cousin's 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 suppress the growth of Popery, they should have caused heaps of bonfires to be made of the books in Smithfield. But in all things touching this point, how ridiculously and palpably they have discovered their hypocrisy, especially the precedent and Father of the Synod, do thou, o Lord, judge.   

The Fourth Canon is, Against Socinianism.  
Behold here, Lord, another device, to set simples a-wondering, what this Monster, Soci●●isine should be, which most men in England never so much as once heard named before, and which England I hope● is free enough from, unless a certain neighbour to it, which they call ●rminianis●ne do not hale it in, as it hath done many other Heresi●s. For as for the Remonsirants; or A●minians, they profess society and communion with the socimen rather than with the Orthodox Protestants, whom they call Ca●vinists. Yea and in sundry of their Heresies they border near upon them, as maintaining justification by works, and that we are not bound to believe that we shall rise again with these our bodies glorified, and the like. So as doth not the Synod mistake the name? Should they not have said, against Arminianism? Or perhaps they name the Damnable and Cursed heresy of Socinianism, both because they would make the people believe it is that, which hath so much been cried down by Preachers under the Name of Arminianism, and yet they will save Arminianism harmless, to which they have been so much beholden: and also because Arminianism doth in many things symbolise with socinianism, under which it may the more easily lie hid. But for Arminianisine sake, the precedent hath, in a Declaration in the King's Name before the 39 Articles made the Articles touching Grace, Election, Predestination, &c. to speak as well in favour of it, as of the truth itself. Or would they prevent the contagion of Socinianism, as also of Arminianism? Call in those Orders, which restrain young students in the university for reading our Protestant Authors.   

The Fifth Canon: Against Sectaries.  
In this Canon they name separatists, whom especially they mean, as endeavouring (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 books especially against the Discipline and Government of the Church of England. This is indeed their fair goddess Diana, of which these Craftsmen, who get their great Incomes by her, are so jealous, and do so furiously thunder against the opposites. And surely, o Lord, if thou dost not at this time help, they poor 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 go to wrack, and be utterly spoiled they and theirs.   

The Sixt Canon: An Oath enjoined 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 pass, when established and settled their Innovations both in Doctrine and Government, than 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 hypocrisy to the height, that it may appear to all men, they further say: This Present Synod being desirous to declare their sincerity and Constanc● in the profession of the Doctrine and 〈…〉 in the Church of England, and to secure all then against any suspicion of ●●volt to Popery, or any other Superstition.) Decr●es, &c. Now, Lord, can the hypocrisy of Rome it self in that Mystery of Iniquity, packed up in the council of Trent, surpass this notorious hypocrisy of our English Prelates in this their Synod? The veil of their soul hypocriste is the pretence of Sincerity, and constancy in the profession of the Doctrine and Dis●●●ine already established: they have now already established a new Doctrine and Discipline in the Church of England, and so they are desirous to declare their Sincerity and constancy in the profession of the same. O holy Lord, who is able to deal with these impious hypocrites, but thyself alone? And now that they have ●●tained their ends in a good measure (for they do not mean to stay here, till they have finished the Tower of Babel to its full height, by degrees, after a while) they do 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 fear, when the danger is already past, and without remedy? They have set up their Altars; they gently entreat adoration thereunto, and that by the same arguments that Papists use to colour over such Idolatry, till they have learne● in fuller terms to express themselves with a We will and Command: they have set up their Images, and Crucifixes in chapels and cathedrals, and that over the Altar; for all other Churches to conform thereunto; they have published books in English full of most gross Romish Idolatry and Supers●tion; they have cried down the due Sanctification of the Christian Sabbath-day, and have laid open the s●●dg●tes to all profaneness to break in, by public ●●●spensation of profane Sports and Pastimes, that so they make the Lord's day the 〈◊〉 day; and to make way for such profane Sports, they have universally forbid all preaching in the ●●●ernoones upon thy Holy Day; they have made thy holy Commandment for the keeping and Sanctifying of thy Day of none effect, and that not only by their profane practices, but professedly by their Book's published by Authority; they have by Edicts made the Articles of R●●●●gion of the Church of England concerning Grace to be of none authority: they have set forth 
* R●lation of a Cont●●●●nce, by Will of Canterbury.  Books, wherein they profess 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 go about to Father the Antichristian Iurisdict●●●n and Government of Prelates, upon the divine ●●●ution, and upon the practice of thy holy Apostles; and do cry down the Authority of thy Sacred word, as an insufficient witness to prove itself the word of ●od, and as a dead and dumb judge and insufficient to determine doubt and Controversies in points of Faith, and so do set up 〈◊〉 Authority above the Scripture; they have cast out all, or most of those godly and painful Mino●●ers of thy word, which were as so 〈◊〉 lights, and pillars in the house of our God, because they stood in the gap, 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 hurl them all out at a clap: these with many other their Inn● vations they having now brought to pass, now, now would they have all men to be secure against any revolt to Popery Now they declare their constancy and Sincerity in the Doctrine and Discipline established.  
And hereupon they proceed to their synodical Decree saying,  
This present Synod decrees, that all Archbishops, and Bishops, and all other Priests and Deacons in places exempt or not exempt, shall take an 〈◊〉 against all Inn●vations of Doctrine or Discipline. And the 〈◊〉 I, A. B. do swear, that I do 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 endeavour by myself, or any other, directly, or indirectly, to bring in m● Popish Doctrine, contrary to that which is so established: Nor will I ever give my assent to alter the Government of this Church, by Archbishops, Bishops, Deans, 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 month, he shall be suspended from his Ministry: after the second month, from his Ministry and Benefice: and after the third month, deprived of all his ecclesiastical 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 licenced practitioners in Law and physic, all Registers, Actuaries, Proctors, Schoolmasters, all that enter into the Ministry, or into a Benefice, &c.  
Thus Lord, it is not suffi●●● for these men to alter both the Doctrine, and Discipline of the Church of England (as aforesaid) and to make the Discipline and Government of Prelates more Antichristian, than it was before, by adding a new claim of Divine Authority to their Antichristian Iurisa●ction, blasphemoully fatheri●g it upon thee: but they must have all this Sealed with an Oath of all such Persons, as aforesaid, that so by so many condu●● pipes, the whole Land may be poisoned, 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 swear 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 sum, they must become sworn vassals to these Tyrants, and sworn Enemies to thy Majesty and Kingly sovereignty, to thy word and sceptre, to their own Salvation, and the Salvation of thy people, and so proclaim 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) swear against their own Consciences, and so in no small degree sin against the Holy Ghost; whereby their Sin becomes unpardonable, when once their Conscience is ●eared to impenitency and their selfe-damnation sealed up to destruction. Besides all this, if they look upon temporal respects, are they sure the King of this Land will be always of the mind, to maintain and continue such an hierarchy? What, if God should be pleased in mercy to hi●Church, to open the eyes of the King, to let him see now he and his State is abused by this Generation of Prelates, so as to ●●ot them out? Again, though the Office o●Kings be ●●mortall, yet their persons are not: another King may succeed that is of another m●●d. And above all this, we believe, o 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 certain, clear, and immediate forerunners of their most fearful ruin. And therefore, let thy fear, o Lord, be upon all thy Ministers and People of the Land at this time, and let thy grace be sufficient for them, to arm them with a holy courage, zeal, magnanimity, undaunted constant res●●tion to stand out in a Christian defiance against this most damnable and desperate Oath, lest the taking of it bring certain 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!) o Lord, have not these Prelates already made way for an unwer●all admittance of this their Cursed Oath? For where is fierce 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 prefer the fleshpots of Egypt before Canaan? Or such, as have already de●●led their Consciences with ab●sing their Ministry to the public obeying of wicked Commands of these their great Masters? as in the public reading the book of profane Sports on the Lord's day: forbearing to preach in the afternoons: 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 God's 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 reigneth? 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 fitted to do any other base● service, that these their Masters shall command, their Conscience being by this time made wide enough to swallow down this monstrous and damnable Oath, which could not possibly have been forged in any other Shop, but in hell itself, not by any other workmen, but by Devils themselves in the likeness of men. But, o Lord, thou who 
* Iud● 24.  only art able to keep 〈◊〉 thine from saking, and to ●●reserve them faultless before the presence of thy glory with joy; who 
* Esa. 26. 3.  wilt keep him in perfect peace, whose ●●nd is stayed on thee; because he trusteth in thee: if thou hast a remnant left, which have not received the mark of the Beast, but have kept their garments pure; or if any, who through fear or human 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 swear they do 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 join 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, tyrannical, and a mere usurpation, and in the whole practice of it, and in all the Rites and Ceremonies, against the word of God, and against the Doctrine and practice 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 godliness out of the Land. Is it not Antichristian, and usurping Christ's Throne and sovereignty over the Consciences of his People, which is expressly and directly contrary to the Apostles Doctrine, so as the subjection thereunto is clearly proved by the 
‡ Col. 2. 8, etc▪  Apostle to be a denying of Christ, and so a losing of Salvation? And for the Doctrine of the Church of England, how can it be said to contain all things necessary to Salvation, when the most principal 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 entire, and not corrupted, but preserved in their true sense, agreeing with Scripture (as 
‡ Article of Consecration of Archbishops, &c.  some of them are not) yet they cannot be said to contain all things necessary to Salvation. For only the holy Scripture, which is the only ad. quate Rule of Faith, containeth all things necessary to Salvation, it being a clear Commentary and exposition of itself, and a Rule whereby to try all human writings of Divinity whatsoever. Thus the matter of the Oath itself is most false, and blasphemous, which with all the rest we refer to thy judgement, o Lord.  
Again, A man must swear, not to bring in any Popish Doctrine, ●n●rary to that which is so established. We conceive this to be no  
Church. Secondly, for Bishops, we find the name indeed in 〈◊〉ture, but not a Diocesan Bishop, but such a one, as 〈◊〉 〈◊〉 a particular Congregation, to feed the flock of God, as thy 
* 〈…〉  〈◊〉 teacheth. And we find Deacons also, but no Archdeacons. And to set Archdeacons over Presbyters, is not only an incoug●●ity and disorder, and so not right, as it ought to be: but also a 〈◊〉 Antichristian guise and usurpation. As for Deans, they are of a later institution. And as for Archbishops, they confess, that the Apo●●es were all equal; how come they then to be superior to other Diocesan Bishops, who claim to be the Apostles success ●● By this reckoning, an Archbishop should have been superior to the Apostl●s. So as this archiepiscopal 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 papal, the Metropolitan of all England being that over England, which the Pope challengeth to be over the Church Catholic. And that the present Arch-Prelate carries himself as the Pope of England, whose Canon is a Law, let but this wicked Synod witness, whereof he is the papal precedent, and this papal Oath withal, which is drawn up and imposed on all Ministers, after the manner of that Oath, which Paul the fourth added to his council ●●●rent, for all his clergy to take, and so to swear to all the Doctrines and Canons concluded in that council. Thus, o Lord, we could not, but in this perplexed case open our minds, and (as the Prophet saith: 
‡ Ier. 20. 1●  open our Cause before thee.   

The seventh 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 practice in the outward worship and Service of God. Now this outward worship is merely of man's devising, a will-worship, and expressly forbidden and condemned by the 
‡ Col. 2.  Apostle, and therefore no Service of God: So as the uniformity herein overthroweth not only the unity of Faith, but the faith itself, as Col. 2. And again, such will-worship of man's invention, is a fruit of the pride and presumption of man's aine and graceless heart, and so cannot be truly called the Service of God. For our God hates all such service, as himself hath not commanded and prescribed in his word; according as thou 〈…〉.  
Again, this S●●d pretends for this their wished uniformity in 〈◊〉 worship two things: 1. the avoiding of suspicious fears of Innovation by the weak: 2. the hope of Papists, of England's backes●●ding into Popish Superstition; and both, by reason of the Situation of the Communion Table, and the approaches thereunto. And might not the Synod then with more ease, have removed quite away, both the fear of the one, and the hope of the other, in letting the Communion Tables stand, where they were wont to do? When a Stumbling block stands in a dark way, whether is it not better (for the preventing of stumbling) to remove the block, then to write upon it, Beware of this Stumbling block? Shall not every man that passeth that way, sooner break his shins, or bones, then ●ake notice of the writing for prevention? And can every one take warning by the Canon to avoid the offence, so well, as if the scandal were quite taken away? When in Ezek●● his time the people began to worship that monument of the brazen Serpent, the good King broke it to pieces. And is it not better 〈…〉 ●e now Altars to be set up in all C●●●●es throughout England●●● hereupon the Synod tells us (for it is conscious enough of it) 〈◊〉 Papists flatter themselves with a hope of our backe●●ding into their Popish Superstition. do they so? How come they thus to hope? From the setting up of your Alt●●s, you will say. And to what purpose then is your former Canon, for Suppressing the growth of Popery, when this Canon will make them grow faster, out of a hope of England's backes●ding to them, than the former will suppress their growth, for fear of all the empty charge thereof, or for any counterfeit shows these men can make of winning them to our Church? unless the Altars be of more force to do it, when they see especially those Superstitions, or rather Idolatrous approaches thereunto. But the Synod calls their hope, a vain hope. That's the Synod● vain hope, or rather hypocritical dissimulation: For they know it to be most true, and the Papists have reason so to hope, as some of their own Authors in their late English pamphlets have jea●●ngly writ of England's back●●tiding to Popery, as of a thing, whereof England is grown now adays very ambitious. And for the fear and jealousy, which they say the weak have hereof: have not the wisest men in the King●●●●e the like fear and jealousy, and that upon just causes and grounds? And suppose the weak only were offended with such things: why did not the wise, and Sacred 〈◊〉 rather remove the scandal, then slappe them in the mouth with the Fox tail of 〈◊〉 〈◊〉 Canon, or smoke out their cries with the charge 〈…〉 
† 〈…〉  The strong (as saith the Apostle) ought to bear with the 〈◊〉 of the weak, and not to please themselves.  
But the Synod tells us, That the standing of the Communion-Table 〈◊〉 way under the East window of every Chancel or chapel, i● 〈◊〉 its 〈◊〉 nature indifferent, neither commanded, nor condemned by the word of God, either expressly, or by immediate deduction, and therefore that no Religion is to be placed therein, or s●ruple to be made thereon.  
First, if it be a thing indifferent, why do they trouble me Consciences of their weak● brethren with it, who hold it to be a thing Scandalous? This is against the Apostles Rule, even the rule of Charity, tending to the destruction of men's souls. Secondly, if a thing indifferent, why are they so eager for it, when it may as well be forborn, and especially at this time, when both the kingdoms, and the wisest men therein, are so troubled with it, the ●eace disturbed, the State distracted, and the kingdoms hazarded? Thirdly, if it be indifferent, why do they not so leave it? Why do they alter the nature of it, turning the indifferency into a necessity, as they do with all their other Ceremonies, which they profess to be in their own nature indifferent, yet turn them out of their nature, and make them necessary, and so intolerable burdens to men's Consciences? Yea why do they force all Ministers to take a solemn Oath, that they approve these things, as necessary to be observed?  
But neither is this they so urge, a thing in its own nature indifferent, namely, whether the Communion-Table stand Sideway under the East window of every Chancel. For, first, it is a Communion Table, and therefore to stand in the midst, where all may sit about it, as about a Table, and thus it is rightly and properly a Communion-Table: it is not a communion-cupboard, or a Communion dresser, to stand sideway to the wall. That's no Communion Table. And consequently such a standing Sideway to the wall of every Chancel is by immediate deduction condemned in the word of God. For the word of God calls and commends, and commands this by the name of the Lord's Table, and so it commands withal the proper use of it, as of the Table of the Lord: but the standing of this Table Sideway to the wall, takes away not only the nature, and indeed the name of a Table, but also the proper use of the Lord's Table, where every one of his family is to sit about it. As David saith; 
† 〈…〉 28. 3.  Thy Children like olive plants round about thy table●. For such is the right and proper use of a Table. And therefore, as the Scripture commands and commends unto us the Lord's Table, with the right use thereof, as is suitable to the nature of it: So by necessary consequence, and immediate deduction, the Scripture condemns any such posture or placing thereof, as altee● both the nature and use of the Lord's Table. So as it is not a thi●g indifferent, whether the Table stand sideway to the wall: for it ought not so to stand, seeing it is a perverting of the nature and use of the Table of the Lord, and so a perverting of the Lord's Ordinance.  
Again, not indifferent for all Chancels alike: for in many vast Churches the People cannot hear, when their Priest says or sings his Second Service at his new Altar, as he is enjoined: unless the Ordinary be more merciful to the Congregation, were it a mercy to communicate with Superstitious worship and Service.  
Again, the word of God 
* Eze. 11. 12,  expressly condemns in his people the ●mitation of the heathen in their Idolatry, or Superstition, or to do after their manner. So as such guises are not things indifferent. Now for the standing of the Communion Table sideway to the East wall, is to place it like to Popish Altars, which are Altars of Idolatry, like to those of the heathen; and so is a fair inducement by degrees of their Idolatrous Sacrifice too, for all the fair pretences the Synod makes to the contrary. And doth not the Synod confess, that at the time of Reformation of this Church from that gross Superstition of Popery, it was carefully provided that all means should be used to root out of the minds of the people, both the inclination thereunto, and memory thereof; especially of the Idolatry committed in the mass, for which cause all Popish Altars were demolished? Then we ask thy Synod, why they are here so zealous in setting up the Communion Table sideway to the East wall after the manner of Popish Altars: Seeing before they pretend such care and zeal for the suppressing of the growth of Popery, and for the bringing of Papists to the English Church? Where, when they come, and presently see a thing set up sideway at the East end of the Chancel, just like their high-Altar, and seeing withal the people, or Priest lowly lowting unto it, or devoutly bowing before it, or toward it: are they not hereby straight put in mind of their old Romish Idolatry, enough to make them presently to turn Papists again? Where is then the careful provision of this Synod, that all means be used to root out of the minds of such both the inclination and memory of the Idolatry of the mass, for which cause our ancient Reformers caused all Romish Altars to be demolished?  
times in the place, where the Altars formerly stood, but in time of of; 〈◊〉 in the midst of the Church or Chancel. And yet the ●●u●ction did not necessarily tie the Table to stand at all other times, saving at the Communion at the end of the Chancel, but for most conveniency, according to the discretion of the Minister and guardians. And certainly the good Queen's intent never was, are could be, that that standing so at other times, should be a precedent for aftertimes, to introduce Altars again, there to have a fixed station, and so to become a stumbling block to Protestants, and a laughing stock to Papists, causing the one to fear Innovations, and the other to hope our backesliding into Popish Superstation. And that the Table hath stood so ever since unremoved in the royal chapels, there is not the same reason of a chapel, and of a Church; a chapel wanting conver●ent room to place the Table in the midst. Although this was to be imputed rather to want of Care in the Dean of the chapel, then want of room in the chapel, as in many other things besides. And as for Cathedra● Churches, most of them had the Tables standing in the midst of the Chancel, until of very late days, and under this Kings Rugne, wherein our Prelates have been more stick●ing then ordinary to erect not only Altars, but Crucifixes, and Images in all cathedrals. And now their project plainly appears to be this, that by these Mother Churches as they call them, they might introduce Altars into all other Churches, to verify the proverb, Like Mother, like Daughter. And whereas they name ●ome parochial Churches to have had Altars, this hath been but of late days too, since this fashion began to be renewed. But when they have summed up all together, it will not amount to the acquitting this Generation from illegality, or from more than suspicion, and that ●ust, both of Romish Superstition, and ●dolatry to boo●, as also of a great Innovation of the State of the Church both in Doctrine and Discipline. For first, for the royal chapel what are they to an universality? If the King should have miss in his chapel, must therefore every Church in the Land have so too? And so for cathedrals, what are they, bu● as i● were the chapels, or Chancels of the Bishop, D●ane and Chapter? Parish-Churches they are no●; no nor yet Mother-Churches, as whereof other Churches are begotten, but are 〈◊〉 the very dens of the Dragon, and the sties, to fa● 〈◊〉 be●●●●● for the slaughter. And because some Par●●hia● Churche●● by some Ministers of the Bishop's Faction have lately 〈◊〉 Altars: is this sufficient to acquit them of ●●●egalify● of 〈◊〉 of R●mish Superstition and Idolatry, in making hereupon, a Canon for the sitting up of Altars in all the Churches of England? Dare these 〈◊〉 bring this their mettle to be tried in a Parliament-Tes●, where they should find Refiners of suffi●●● judgement to sever the 〈◊〉 silver, (if there were any) from the dr●sse? But when they have se● up their Tables sideways to the Easti●●ll: shall they stand there fixed? Shall they not be moveables still, as in Queen Elizabeth's time, and according to her Injunction at least be ●●t in the midst of the Church or Chancel, a● the Comm●●●? For this, they tell us, We judge it fit, and convenient, that all Churches and chapels do conform themselves in th●● particular, to the example of the Cath●drall, or Mother Churches, saving always the general liberty lest the Bishop by Law, during the time of the Administration of the holy Communion. A plausible persuasion of these Hyp●●●es. They think it fit: therefore who will not think it so? They heartily commend it: and what is this but a Command? 
* Pe●●●anagke E●s●●.  A 〈◊〉 necessa●. But thy holy Apostle, o Lord, in the same 
‡ C●●. 2. 2. 4.  Chapter, where he speaks against Rites and Ceremonies, w●●nes thy people to take heed that they be●●● oncun●vented p●●●anolegia, with enticing words, or fair speeches. And what fugared words be here in 〈◊〉 Canon, to merce thy People to 〈◊〉 Idolatro●● and Superstitious Rites and Ceremonies? here commended? For what be these Rites and Ceremonies? namely, as the setting up of a 〈◊〉 high Altar, so adoration thereunto. This is that which these Hypocrites think and commend for very fit and behooveful pretending therein Service done to thy majesty, 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 said of the false Gods in his time, 
‡ Pythaga●●● Eus●b. Praep●●. Euang lib. 5. Cap 8.  spara gnomen a● nagkazethai theous tais anthropinais Boulais doul●uein) that the Gods against their mind were constrained to serve men's wills; namely in man's devised will-worship. And thus do these imitators of the blind Heathen force thee to serve their 〈◊〉, while they set up a service of their own fancy, as both in setting up Altars, and commending worship to them, though pretended as done to thee. Even as the false Oracles of old, 
§ 〈…〉 Cap. 〈◊〉  (Ten apsukon hulen ●ebem prosetation) commanded men to worship a piece of wood, or such like matter, wherein was no life. But these lying Oracles, these Hypocrites pretend such worship is to honour thee withal. O bold impiety! O notorious hypocrisy▪ These are the Men, that trample thy word under their feet, that cast it out of the Church, that stop thy Ministers mouths, and consequently thy people's ears that they cannot hear thy lively voice speaking unto them to the Saving of their poor souls: and instead hereof they give unto them a flap with a fox-tail: for instead of honouring thee in thine own Sacred and Saving Ordinance, they commend to thy People these Superstitious and Idolatrous Services, as the fruits of their pro●d and profane Popish hearts, which they commend as most fit and beho●full. Now 
* Ezech. 20. 4.  wilt thou not judge them, o Lord? Wilt thou not judge them? Cause them to know their abominations: and give them the reward of self-pleasure. Now we know, that all cathedral 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 fixed. only here is one help peradventure for it, if the Bishop be pleased to give liberty to Parishes to remove the Table into the midst ●●r the Communion; this liberty always Saved. So as here is all the hope of Parishes in this matter. Yet what hope, when the Bishop shall answer such suitors, Ye are a sort of Puritans; will you be wiser than your Mother-Church, or wiser than the Sacred and holy Synod, who judged it fit and convenient, that all Churches and chapels do conform themselves in this particular to the example of the cathedral, or Mother Churches? And though the Law give him a general Liberty in this to grant it, or no: yet he holds himself 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 think 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 aught to be esteemed a true and proper Altar, whereon Christ is again 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, do these holy men call it: but shall we think it ever a whit the holier, 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 again really Sacrificed: no, so the Papists in some sense will say for their Altars. But what say they to this: do they not mean it is such an Altar, as without which the Sacrifice, or offering upon it it is not sanctified● Or is it not that Altar, whereof the Apostle speaks, 
* ●lib. 13. 10.  We have an Altar, & c? If it be not that Altar, why do they suffer Dr. Pecklingtons' Christian Altar, so to pass under their Authority, which saith, that this Altar is necessary, as without which no Sacrifice we offer, is Sanctified? And why do they suffer other books, that say, The Apostle meant this Altar, when he said, We have an Altar? When therefore this Synod calls in, and damns these books which by maintaining these Altars of wood and stone, do overthrow and deny the only Altar Jesus 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 aught to be esteemed a true and proper Altar, whereon Christ is again really Sacrificed. But it is, and may be called an Altar by us, in that sense that the Primitive Church called it an Altar. Now who knows how far these men extend the Primitive Church? Perhaps down to Innocent 3, who first established Transubstantiation, now above four hundred years ago, 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 years after the Apostles, C●●●st●ans had no Altars at all, no not in name, which the Heathen did object 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 book 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 harm) 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 bear to Rome, and to bring England to a perfect Reconciliation with her, they affect to call it an Altar, rather than 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 Lord's Table an Altar, seeing the Scripture calls it only a Table, and never, an Altar: and seeing also it is an easy inducement to Popish Idolatry and Superstition, to which use all Papists use it, and which use this Synod, by all signs shows itself easy to be entreated to bring up again in the Church of England.  
For in the next place, they make an Order for railing in this Altar, to separate it from the rest of the Church, that none do touch it, as if it were more holy, and the matter thereof more precious, than any other part of the Church. And by this means, though they pretend the prevention of profanation, yet they labour to beget in the people's 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 less se●up●e be brought to yield adoration thereunto, when ever they but look upon it, or approach it, or pass 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 usual 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 suddenly swallowed up in an Altar, as in stead of sitting about the Table (which is Christ's own ordinance, and the proper use and posture of guests about a Table) now men must kneel before the Altar, as before some new God-Allmighty? So as thine ordinance, o 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 drink the Lord's Supper, this is Christ's own ordinance: but to come and kneel before an Altar, this is not according to Christ's ordinance, nor is it aright to eat the Lord's Supper at the Lord's Table.  
The last tging is, after many fair pretences and preambles (as of the Church, the house of God, dedicated to his holy worship, to put us in mind of the greatness and goodness of his Divine Majesty, and the like) the Synod thinks it very behooveful, that all do reverence and obeisance both at their Coming in, and going out of the Churches, Chancels, or chapels, &c. And the motives which the Synod useth to persuade 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 Lord's Supper) upon any opinion of a corporal presence of Christ's body there, &c. Now from these words (though the Synod do not expressly and directly Order, that men in doing such reverence and obeisance, do set their faces towards the Altar, eastward, where it standeth) yet we learn 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 do reverence, s● it be not with intention of Religious worship. But by their leaves, Intention, or not intention, so to bow, so to do reverence to, or towards this, or that place, is no less, then flat Idolatry, whether it be done to the place itself, or thereby to God. For God will not be worshipped 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 commandment. 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 God's worship, must not all such external worship there exhibited, be a religious worship▪ So as whether People intend any such thing, or no, as by doing obe●rsance to the Table, to exhibit religious worship, yet the worship itself so exhibited in the place of God's worship, is, must needs be a religious, yea and divine worship. So as here is flat Idolatry committed by authority of this holy Synod. Or will they call this adoration (for adoration it is) a civil worship▪ This is no less an absurdity, and gross profanation of things Sacred, to give them a Civil worship. therefore seeing the Synod will needs have a worship so exhibited, and this is not (say they) with any intention of a religious worship: let them tell us what kind of worship they mean. Unless their meaning be this, that it may pass for a religious worship, as of the body, so the intention of the mind be wanting; that so a man may commit Idolatry not yielding a religious worship to the creature outwardly with his body, so as his mind be free from intention, that he meant no harm by it. And the like reason there is for bowing, or kneeling at the Communion: this is a religious worship, or adoration: and it is done, as to some imaginary corporal presence of Christ on the Table, or to the Elements themselves, or to the Table. But to be done as to Christ's corporal presence, the Sy●●d would have that opinion forborn. It remains then, that the adoration, or religious worship to be done, though not intended, either to the Elements, or to the Table, or to the Altar, or to the East; for now all the Communicants are upon their knees all looking that way.  
But say they, secondly, this worship is for the advancement of God's Majesty, and to give him alone that honour and glory, that is due unto him. Is it so? And is it not then a Religious worship, that is so exhibited, that is done for the advancement of God's Majesty, and to give him alone that honour and glory, that is due un to him? Certainly this must needs be a Religious and Divine worship, and that in a high degree. And being so, shall the Synod be ashamed, or afraid to allow men an Intention of performing this Religious worship, when it is for the a●vancement of God's Majesty? Will God accept of a Sacrifice, that wants a heart? Or how is God honoured by our Service, when it is done without an Intention? But here is yet a worse matter in it, that mars the Synods intention for the advancement of God's Majesty. And that is, All this worship (call it what they will) is a mere will-worship (of which before) and so of which God saith, 
* Math. 15. 9  In vain they honour and worship me, teaching for Doctrines the precepts of men. And the Synop cannot but confess, that all this Court-Ceremony is the upshot of this their Canon and Constitution: a commandment of men therefore: and so abominable in God's worship and Service.  
But thirdly, This say they (to wit, this outward reverence in God's worship) must needs be pious in itself, profitable unto us, and edifying unto others. Must needs? Upon what necessity? For first, can that be pious in itself, which God hath absolutely forbidden and condemned, as abominable to be used in his Service? And such is all invention of man in God's worship; as before. Secondly, Profitable to us, say they. Wherein profitable to us, to disobey and dishonour God in our fanciful devices? Or profitable, in that sense, wherein the Pharisees taught children to cast off all honour to their Parents, Saying unto them, 
‡ Math. 15. 5.  It is a gift, by whatso●ver thou mightest be profited by me: and honour not his Father or his Mother. So, how can that be 
‡ Nilutile, quod non honestum est. Cic. Offic.  profitable to us, which is dishonourable to our heavenly Father? And thirdly, for Edifying unto others: how Edifying? Surely no other way, but as the Apostle saith, 
§ 1 Cor. 8. 10.  If any man see thee, that hast knowledge, sitting in the Idols Temple, shall not the Conscience of him that is weak (dikodomethéseta) be edified (as the word properly signifieth) that is, emboldened to eat of things offered to Idols? And just such Edifying unto others, is this will-worship of the Synod, whereby they being men of knowledge and learning, do edify or embolden simple people to follow their practice, and obey their Precept, in giving reverence and obeisance in the Church, that is, religious worship to a stone Altar, or wooden Table, which is Idolatry, though coloured over with never so specious and fair pretences, as without any intention of a religious worship: which is the ordinary apron of ●igleaves, wherewith the woman of Rome would cover the nakedness of such her 
† R●●●. 17 4.  spiritual fornications, and filthiness of her ●bominations.  
But Fourthly, This (say they) hath been the most ancient custom of the Primitive Church in the purest times, and of this Church also for many years of the reign of Queen Elizabeth. The reviving therefore of this ancient and laudable custom, we heartily commend to the serious Consideration of all good people. How? Hath this been the most ancient custom of the Primitive Church in the purest times, to common Idolatry with Stocks and Stones? For what were those purest times of the Primitive Church? Were they not the Apostles own times? Were not th●se the purest times of the Primitive Church? And will they, dare they say, or much less, can they prove, that the Apostles, or the Church in their time used any such custom? fie for shame, that a Synod should dare, without blushing, to vent such abominable lies. For if they mean it of the times of the Church after the Apostles, those certainly were not the purest times, as wherein many Supersitions began quickly to grow up, to strew the way for the coming of Antichrist, the Mystery of Iniquity beginning to work even in the Apostles days.  
But this Devotion was of ancient custom in this Church also for many years of the reign of Queen Elizabeth. That's true indeed; I myself, when I was a ●ad, have seen old women very observant in such obesances towards the E●st, both coming in, and going out of the Church. They would not miss it. But ye must undestand this was a place, where they had not Scarce one Sermon in seven years: So as, it was no marvel if still they walked in darkness, when they wanted the light to shine forth unto them in the preaching of the Gospel, which where it comes in the vigour of it, drives away all darkness of error, and spiritual blindness, as the 
* Psal. 104. 22  Sun arising chaseth the wild beasts into their dens, as David saith. Insomuch, as we have seen and known by abundant experience (blessed be our God) that in all places of the kingdom, where sound preaching hath been, all such Superstition hath been packed out of the Church. But this riddance could not be expected for some of the first years of Queen Elizabeth, when the Land was but newly crope out of Popery, and Preachers were but Scarce, and the old race had not, could not put away the old leaven, or cast off the Slough of Popish Superstition. And therefore the Synod saith truth in this, that for some years, yea in some places, many of the reign of Queen Elizabeth (which was towards the beginning of her reign) these Superstitious customs were in use. And had the royal chapels, and cathedrals had as sound preachers in them usually: as other parochial Churches in the kingdom, that would have ripped up the rotten bowels of Popish Supersition, so fairly painted over in goodly Images, Crucifixes, and the like unremoved in those places: there had not by this time remained one Romish rag, 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 persuade this whole Church to put it on. Yea it is so little and straight, as being measured and patternd by two or three chapels, and a few cathedrals, it will be very hard to force it upon England's broad back, without extreme pinching of it, or tearing the Coat. Now for this, in the last place, this Courteous and kind Synod, whereas it might command, is pleased to stoop so low, as to entreat, yea heartily to entreat, again and again: We (say they) heartily commend this to all good and well affected people, members of this Church, &c. And a little lower again: The reviving of this ancient and Laudable custom, we heartily commend to the serious c●nsideration of all good people. And for this, reason persuades us to believe, that the Synod is cordial in redubbling such hearty Commendations of such Romish relics and so Laudable customs, 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 prevail 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 primate's Late Relation, the precedent 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 liberal in their hearty Commendations of this brave piece of Service. But why should now this Spirit be conjured up again, or this dead coal of Romish zeal revived, having for so long a time lain consopited, yea dead under a heap of ashes, never to have kindled flames, or troubled the world again. Why should this Satan of our peace, which had been so long bound, now be let loose again, to set kingdoms in a combustion ● Surely they told us before, uniform●ty is to be desired. How ● In a conformity to the royal chapels and Cathedrals. But were it not every way better, that those few should give place, and rather conform 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 endanger the whole State, and hazard the loss of all●  
But in the last place, they come with a pretty handsome Close, saying, In the practice, 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, condemn not those that use it. O Lord God, 
* Ps●l. 74. 10.  how long shall the wicked blaspheme thy Name? For ever? Can they not be content to abuse thy People, in leading and drawing them into all manner of Superstition, but they must usurp 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 unlawful in themselves, and no way indifferent; as before. And had these men true Charity, they would be so far from pressing these things to a general use, as they would rather altogether suppress them where they are used, as being a Stumbling block 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 spark of an apostolical Spirit in it (as they show it to be altogether apostatical) 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 brother's 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, do we commit the judgement of this whole Cause, which we can do no more, nor less 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 strengthening of their Canons, and the more facilitating of the way to Conformity thereunto, must injo●ne their Priests (whom they have in their chain fast bound by Subscription, by Oath of canonical obedience, and by Oath of this Synod, to the observation of the Decrees thereof, and other their lordship's 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 tenor whereof is: Whereas the Preaching of Order and decency, according to S. Paul's 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 public Sermons twice in the year at Souls from the yoke of such vile Slavery, unless you have so much courage in you as to deny to do these base 〈◊〉 d●udgerres for these your taskmasters, though you be Suspended for it, and lose all you have Strengthen, 〈◊〉 Lord all th●●e, to stand fast in thy truth, and not to betray it with them●●●● their People, and the whole State of the Land.   

Now passing by the 9th, 10th, 11th, 12th Canons, as of 〈◊〉 moment, in the 13th. Of Excommunication and Absolution not to be pronounced but by a Priest.  
Herein first we may observe what kind of Excommunications and Absolutions have been usual in our Prelates 〈…〉 extreme abuse and prefanation of Christ's Ordinance 〈…〉 of his Church. Which Ordinance, as it doth 〈…〉 belong to the Prelate (whose whole Order 〈…〉 ●eere usurpation) so it is most basely abused, 〈…〉 and their Officers. So as here is a Reformat: 〈…〉 at the best is stark nought, as being an 〈◊〉 usurpation. For in this Canon they take away all power from every 〈◊〉 of his Congregation, to whom with others appointed by the Parish, according to God's word, belongs the power of Ecclesias●call Censures. And in this Canon also, he that is absolved, must become more bound, than 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 God's commandments, he must be subject to the church's Canons, Decrees, and Commands: which is an Antichristian Tyranny: and more now then ever before, for this Synod sake.  
Again, omitting the 14th and 15th Canon, the 16th is concerning Licenses to Marry. So as this Canon is to maintain 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 certain times in the year) ●● as at such times (which altogether contain almost half of the year) without the Bishops special Licence, no Man or Woman may Marry. Thus it is clear, that herein these Hypo●rites the Sell God's free Ordinance for money, and so maintain a Doctrine of Devils. And thus far of the Canons of this Synod.  
The Conclusion of all which is, the Kings avowing, approving, confirming, and enjoining these Canons to be observed of all respectively, according to the tenure thereof in all and every part. Hereof we will say no more, than we have said in the beginning of our Complaint, committing all Judgement unto thee ●righ●●● judge of all, and 〈◊〉 beseeching thee withal, 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 reproach o● Men.  
Amen.   

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

Prediction. 1.  
F●●●● in his Epi●●● Dedicatory to the King, he saith: The King and the Priest, more than 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 far the best Honey. in the Hive. This we see now fulfiled; 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 kingdoms 〈…〉 the world judge.   

Prediction. 2.  
And again, ibid. To deal clearly with your Majesty, these thoughts (of the external worship of God) are they; and no other, which 〈◊〉 make me labour so much, as I have done, for D●cen●y, and an 〈…〉 of the external worship of God in the Church. Thus we see that the whole plot and project of the Primates book, 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 appears, both this Synod, and the things concluded therein have been a good w●ile a hammering is 〈◊〉 Forge.   

Prediction. 3.  
And in the Relation itself, pag 155. To the 〈◊〉 (to wit, the Prince, and the clergy) principally the power and direction for Reformation belongs. Princes have their parts by their Calling together of the Bishops, and others of the clergy to consider of that, which might seem worthy Reformation: And the clergy did their part in the national Synod, of 62. And the Articles there agreed on, were afterwards ●●●firmed by Acts of State, and the royal Assent. Here is another pattern of this late national Synod: but that this wants the right leg, to make it go upright and pass currant for a national 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 national Synod; consisting of the two provincial, Canterbury and York. Both together want the Act of Parliament to confirm it a national Synod, to bind the whole Nation, which the Synod presumes to do, both in Ministers and People.   

Contradiction. 2.  
Relat 205. Emperors 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 book of the Law was by God's own 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 God's 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 God's Law, and that not one jot to vary from it; how comes this Synod of Priests (being assembled by royal authority, and commanded by a King under the Gospel to treat and agree upon some Canons necessary for the advancement of God's 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 witness, and the Lord Jesus 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 perilous times. The Lord open the King's eyes, to see how both himself, and his people, are abused, and his kingdoms embroiled and endangered by these his Prelates and Priests,    

That Synods may err and foully too, this of 1640. proves with a 〈◊〉. If any Canons of it be sound, the Sixth hath poison enough to infect them all. It's such a Cockatrice egg as was ne●●● laid in England before, 〈◊〉 that eateth of a dyeth. I will here a little ●●bowell this Oath, and show you the mischief in it.  
THis Oath is contrary to the Title of it, which is, An 〈◊〉 enjoined for the preventing of all Innovations in Doctrine and Government, being a grand Innovation, such as neither we nor our Forefathers ever heard of. Besides it hath in the body of it an et ●●●era, an expression yet unknown to the Christian 〈◊〉 Pagan world: Archbishop Arundel, Judge 1930. provided better for the Clergy in his days, in that ancient Constitution, 〈◊〉, & sub obtestatione divini judi●j inhibemus sp●cial●●●● 〈…〉, Cu●uscunque gradus status aut condition●, existat 〈◊〉 ●●usiones aut proposi●●●● de ●ide Catholica, aut ben●s 〈…〉 sonantes praeter necessarium Doctrina●● facultatis suae, in Scholis 〈◊〉 extra, disputando aut communicando, protestat●●●e per●●ss● 〈◊〉 permissa, asperat 〈…〉 quodam verborum, vel ●er●●●rum 〈…〉 teste B. Hugone de Sacrum Saepiu● quod bene dicitur non bene intelligit●●r. If harsh and novel expressions may not be used in familiar discourse, much less may they be crowded into an Oath. The Israelites said of the Levites Concubine, there was no such deed done nor seen from the day that the Children of Israel came up out the Land of Egypt unto this day; consider of it, take advise and speak: that same may be said of this Oath. There was never such a deed done or seen since we came out of spiritual Egypt. Consider of it, take advise and speak what shall be done to these Innovators.  
It's against the King and his Prerogative royal, who by the Statutes and customs of this kingdom hath power to appoint any of his natural Subjects to exercise all manner of ecclesiastical 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 spoils his Majesty of all such power, investing only Archbishops, Bishops, Deans, &c. with ecclesiastical power, and so takes from his Majesty what his Predecessor Henry the had, who gave a Commission to Lord Cro●●●d to 〈◊〉 cise under him all Jurisdiction ecclesiastical, as you may 〈◊〉 in Mr. Fox his martyrology Volume 2. pa. 1000 Printed An. 1597.  
It's against the Oath of Supremacy, in taking of which we acknowledge the King's Majesty to be Supreme governor of the Church, in all Causes, and over all persons ecclesiastical, 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 ecclesiastical Jurisdiction, as appears by what is foresaid, and still is in practice in the High commission, in which are always the Lords of his majesty's Privy 〈…〉 If the Oath be once lawfully taken, what new power can discharge it? in such a case they may as well Unchristian me as unswear me. How can any honest sworn Subject take this New Oath without manifest danger and great suspicion of per●ary; for having sworn before for the King, in case he alter the Government, by virtue of this Oath I have sworn against the King, set up Oath against Oath, myself against my sovereign; and that which is yet worse, must not repent of it: For I am sworn from ever consenting to what his Majesty hath done And is that all? No, I must dissent and become a schismatic, and Separatist for ever: Neither is that all, but I must take up arms twice a year at least, and Preach for the hierarchy, and their present Government, against my sovereign, and that he hath charged. This I am bound to by virtue of the 〈◊〉 Canon, and if not, by the Oath of canonical obedience. And in case a Minister refuse or neglect this, its Suspension by his 〈◊〉, and if it be done, who knows but it may c●st Hang●● tuum, for resisting Supreme Authority.  
Again, this Oath is a plot to swear in the conceit of Epis●●pacie to be jure divino: of late they have step'd off from their ancient foundation, thinking to weakness, either to depend upon human Laws, or Prince's favours: and have published to the whole world, that their standing is by divine right: and therefore  
〈…〉 
Lib. 3. dis●in●t. 39 Act.  Now this Oath will hinder the alteration of the Church Government to a better. For being once sworn to: Melius non mutabis pejus. Christ's kingdom must be kept out, Antichristian Offices, government, rules, and ways of proceeding be established in the Church, and that by an Oath. If the Book of Common Prayer would better the Discipline, and do much wish therefore to have public Penance restored, this Oath contradicts it, and tells us that we have all the Discipline is needful to Salvation, and that the Government by right aught to stand a● now it stands. But there are great grievances, dreadful disorders, and horrible corruptions in the Discipline and Government of the Church, as now it stands; and men should rather swear to endeavour their utmost to get them removed in this approaching Parliament, then give consent to have them unaltered one day longer: as jesu-worship, Altar-worship, kneeling at Sacrament, promiscuous receivers, subscription, Oaths ex Officio, canonical 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, hindering Preaching and praying where they list, imposing new and unlawful things upon the Ministry, illegally outing them from their livings, &c. The proceeding yet in many things by the Pope's Canon Law; the taking away the power of the keys 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 cried out of, and condemned by us in the Scottish and foreign Churches, and yet we set and hold them up at home with both hands. The Bishop delegates his power to the chancellor, and so the sentence of Excommunication is devolved upon a mere layman, which dealing with Presbyterians, we say is incompatible to a layman: and what is this, but to destroy with the hand what we bind with the tongue. Neither is that shift available to say, it's some grave Minister that must pronounce the sentence, because he is but os Canceliarij, the mouth of the chancellor, to pronounce what he decrees: who can stop it if not pronounced call it out of the Ministers hand, and must give the Absolution if pronounced, and so the whole power lies still in the chancellor's hand. If these things therefore and diverse other were altered, we should not abjure them, but think ourselves bound by right and Conscience to entertain them.  
Again, this Oath appears further to be unlawful. 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 far better than what we have. Secondly, it doth make us vassals and bondslaves to the Prelary, we must be their sworn Subjects, and tie ourselves by Oath to uphold their tottering kingdom. And if the prelacy have its pedigree from Rome, as some of themselves 〈◊〉 me, what is this Oath but a policy to fetch in our shoulders so support Antichrist and his Government? what is it but the plain mark of the Beast, which some make to be an Oath, and others a submitting to his power, and acknowledging of him to be Lord, Me●d in Comment. 〈◊〉 Here is both an Oath and an absolute 〈◊〉 unto the 〈◊〉 and acknowledging of them to be 〈◊〉. By this Oath free 〈◊〉 become 〈◊〉, which 〈◊〉 contrary to the Petit●on of Right, 30. 〈◊〉  
3. It is an 〈◊〉 and perpetuating of human and 〈…〉 for the whole hierarchy mentioned in the Oath, from Archbishops to the end of the &c. are sufficiently known to be Moor ecclesiastical Constitutions, and subject to such coruptions from time to time, as may necessitate an altert●ion. Are there not such ●oule corruptions now amongst them, as er● mightily to the Parliament for alteration, and without redress will sink the whole kingdom. What safety or 〈◊〉 then hath any man to swear these Constitutions into an in●●●rable condition.  
4. It's a condem●●●g of all other Reformed Churches: They have not our Discipline, and yet we have given them the right hand of fellowship, that they want nothing necessary to Salvation. And if we swear this Discipline to be necessary to Salvat●●, we must condemn them as wanting something necessary thereunte: It's little less than to unchurch, and to pronounce them to be without that Discipline which is essential to the being of a true Church; and they may charge us with falsifying the 20th and 〈◊〉, A●●●ch, which teach, that things belonging to Government and Dis●ipline are alterable; and so much is expressed in the Title of Ceremonies before the Book of Common Prayer.  
5. Because by this Oath the Prelates are invested with a 〈◊〉 which neither God nor the Laws of the kingdom ever gave them; as namely, upon refusal of this wretched Oath, they will deprive any painful conscientious and faithful Minister of all his Ecclesias●●call promotions whatsoever, and of the execution of his Function, which is directly against Law, for if Pastors be Legally possessed of their havings, 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 voice no longer in the Convocation house then the Parliament endured. There being therefore no new el●ction of Clerks, nor any new Writ to legitimate those, but only a new Commission to go on with what was begun in Parliament but nul●●●● by breach thereof, 〈◊〉 being ●●●out that Commission the space of a whole week, as 〈◊〉 by the date thereof, May 12. ● we cannot but j●dge both Oath and Canons to be illegal.  
7. The Oath implies a plain contradiction, and that which is 〈◊〉. It requires me to swear sincerely, without any secret reservation, and 〈◊〉 an &c. in it, which imports more than is expre●●, and necessi●●aces a mental conception, and 〈…〉  
8. We are bound to take it heartily, and willingly, which no man that hath any consideration or conscience can do. For it's against truth, and obligeth to swear a falsehood, viz. that the Government of this Church as now it stands, aught by right so to stand, which is not true of chancellors, Commissaries, Off●●●alls, &c. nor of Bishops proceeding in their Courts in their own names, and under their own seals. It s against judgement, including a contradiction, as appears in the 7th particular: It's against righteousness, because both the Parliament, the Prince and Pastors themselves are perjured by it, as hath formerly been shown; and it's a swearing up a corrupt, if not an Antichristian Government over the People. Besides this Oath is backed with severe punishment. Refusal of it brings Deprivation, ab Officio & Beneficio. Hence many that are poor and weak it's to be feared) will take the Oath, reluctante conscientia, and to save their Livings, forswear themselves.  
9 This Oath is full of ambiguities. The Doctrine of the Church is not clearly known, the Homilies have been disclaimed. The Articles are challenged by the Armi●●ans and others, to be for them. It's doubtful to us whether a great part of Scripture be not excluded as unnecessary, because much of the Scripture is neither verbaily expressed, nor virtually included in the public Declaration of the Doctrine and Discipline of the Church of England, and that they are said to contain all things necessary to salvation: we are doubtful of the Discipline, because much depends upon the interpretation of the Ordinary, which is unknown: and yearly differing Articles are composed for Visitations. And although a general standing Book of Articles be promised for the whole kingdom, yet three years' 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 equivocal. There is jus Divinum, and if we swear in this sense, than we swear Deans, Archdeac●●s, and the &c. to stand jure divino. There is jus Ecclesiasticum, and if we swear in that sense, than the Prelates will not be our Friends, because we swear divine right from them. There is jus positum, and if we swear in this sense, than the hierarchy must lose both divine and ecclesiastical right. It being thus, who can swear without equivocation?  
Lastly, no man taking this Oath can well acquit himself of perjury, for if he take it in the plain common sense and understanding of the words, yet there must be some mental reservation in the words &c. and equivocation in the minds of Hyerarchicall men touching those words by right: for though they should venture to swear Prelates into a jus divinum, yet they dare not swear Deans and Archdeacons into it, and so must swear in a double sense, and perjure themselves But all this may be helped by our own interpretations and protestations. 
Perjurisunt quiid quod falsum esse sciunt, aut putant juramento confirment. Est in sent ●. 3. dist. 39  Ans. We may not take it in our own senses. Those authorized to administer the Oath, by the King's Commission are tied to keep the very words▪ of it; if they should leave out the etc they have no power to administer it at all. And the Oath▪ itself 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 wilful perjury said Civilians And the protestation being made before a public notary, this shall be sufficient evidence in any Cou●t of the kingdom 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 perjured themselves, prophamed their hands, and put in a bar against their future conferring of holy Orders.  
Qui● Synodus nod●●●▪ patrum Chorus, integer; aeger  
C●nven●●● 〈◊〉, Sess●●●●ramen,  
Amen.  
FINIS.