The first is: Concerning the Regall power.

[...]

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

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

[...]

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

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

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

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

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

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

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

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

The Fourth Canon is, Against Socinianisme.

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

The Fifth Canon: Against Sectaries.

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

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

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

And hereupon they proceed to their Synodicall Decree saying,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Canon 8. Of Preaching for Conformity.

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

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

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

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

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

Amen.