more facilitating of their purposes they advance the secular power of Princes and of all soveraigne Estates above all that themselves either crave or desire alone for this end that their clerks may ride upon the shoulders of Soveraignitie to tread under the feet of their domination first the Subjects and then the Soveraignes themselves The tyrannous usurpation of the Canterburians are as many and heavie as these of the Romist Clergie How much our men are behinde the greatest tyrants that ever were in Rome let any pronounce when they have considered these their following maximes They tell us first that the making of all Ecclesiastick constitutions doth belong alone to the Bishop of the Diocesse no lesse out of Synod then in Synod That some of the inferior clergie may bee called if the Bishops please to give their advice and deliberative voice That the Prince may lend his power for confirming and executing of the constitutions made but for the work of their making it is the Bishops priviledge belonging to them alone by Divine right (a) Samuel Hoards sermons pag. 7. By the Chruch I meane the Churches Pilots who sit at the sterne Heads members divide all bodies Ecclesiasticall and civill what ever is to bee done in matters of direction and government hath alwayes beene and must be the sole prerogative of the heads of these bodies unlesse wee will have all common-wealths and churches broken in picees Ibid. pag. 8. The key of jurisdiction which is a power of binding and lousing men in foro exteriori in the coutts of justice and of making lawes and orders for the government of Gods house is peculiar to the heads and bishops of the church Ibid. p. 31. what was Ignatius and Ambrose if we look at their authoritie more than other bishops of the church That libertie therfore which they had to make new orders when they saw cause have all other prelats in their churches Edward Boughanes serm Pag. 17. Submit your selves to those that are put in authoritie by kings so then to Bishops because they are put in authoritie by Kings if they had no other clame But blessed bee God they hold not only by this but by a higher tenor since all powers are of God from him they have their spirituall jurisdiction what ever it be S. Paul therfore you see assumes this power unto himselfe of setting things in order in the kirk before any Prince become Christian 1 Cor. 11.34 The like power hee acknowledgeth to be in Titus 1.5 and in all bishops Heb. 15.17 Ibid. pag. 18. Kings make lawes and bishops make canons This indeed it was of necessitie in the beginning of Christianitie Kings made lawes for the State and bishops for the kirk because then there was no Christian Kings either to authorize them to make such lawes or who would countenance them when they were made But after that Kings became nourishing fathers to the Church in these pious and regular times bishops made no Canons without the assent and confirmation of Christian Kings and such are our Canons so made so confirmed Chounei collect pag. 53. Reges membra quidem filios Eccesiae se esse habitos reiecisse contempsisse nonnunquam audivimus obediunt simulque regnant Iura quibus gubernari se permittunt sua sunt vitalitatem nativam ex praepositis Ecclesiae tanquam ex corde recipiunt vivacitatem ex ipsis tanquam ex capitibus derivant Samuel Hoards pag. 9. Nor did they exercise this power when they were in Counsell only but when they were asunder also Speaking of apostles as they are paterns to all bishops 2. That in a whole Kingdome the Bishops alone without the privitie of any of the clergie of any of the laitie may abolish all the Ecclesiastick judicatories which the standing and unrepealled lawes which the constant customes ever since the reformation had setled and put in their rowme new forraigne courts which the kingdome had never known scarce so much as by their name (b) Our Chrurch Sessions our weekly presbyteries our yearly generall Assemblies whereof by our standing lawes wee have beene in possession are closse put downe by our book of Canons and in their rowme Church-wardens officiall courts synods for Episcopall visitation and generall Assemblies to bee called when they will to be constitute of what members they please to name are put in their place That at one stroke they may annull all the Acts of three or fourscore National Afsemblies and set up in their roome a Book of Canons of their own devysing (c) So is their book entituled Canons and Constitutions Ecclesiasticall gathered and put in forme for the governement of the Church of Scotland and ordained to bee observed by the clergie and all others whom they concerne That they may abolish all the formes used in the worship of God without any question for threescore yeares and above both in the publicke prayers in the administration of the Sacraments in singing of Psalmes in preaching the Word in celebrating of Marriage in visiting the sicke and in ordination of Ministers Neither this alone but that it is in their hand to impose in place of these accustomed formes foure new Bookes of their owne of Service of Psalmes of Ordination of Homilies All this our Bishops in Scotland have done and to this day not any of them to our knowledge can be moved to confesse in that deed any faile against the rules either of equitie or justice what ever slips of imprudence there may bee therein And all this they have done at my lord of Canterburies direction as wee shall make good by his owne hand if ever we shall be so happy as to be permitted to produce his owne authentick autographs before the Parliament of England or any other Judicatorie that his Majestie will command to cognosce upon this our alleadgance Readily Rome it self can not be able in any one age to paralell this worke which our faction did bring foorth in one yeare It is a bundel of so many so various and so heavie acts of tyrannie Certainly England was never acquaint with the like wee see what great trouble it hath cost his Grace to get thorow there one poore ceremonie of setting the Communion table altar-wayes for there themselves dar not deny that it is repugnant to the established Lawes of their church and state for any Bishop yea for all the Bishops being joined to make the poorest Canon without the voices of their convocation-house or Nationall Assemblie yea without the Parliaments good pleasure (d) VVhites examination of the dialogue pag 22. By the lawes of our kingdome and Canons of our Church many learned persons are appointed to be assistants unto bishops and in our nationall Synods in which all weightie matters concerning religion are determined nothing is or may be concluded but by the common vote and counsell of the major part of the convocation which consisteth of many other learned Divines besides Bishops Andrews sermons
is mention made of the dedication of churches under Euaristus anno 112. under Hyginus 154. under Calixtus 221. And before them all in S. Clemence his epistles These testimonies of Romane Bishops the Centurists do suspect Where the doctrine and decrees of Popes and those in the first and best times are confirmed by the doctrine and constant practice of the holy catholicke church it seemeth great boldnesse in trhee or foure men to condemne and to brand their authoritie with the misterie of iniquitie Which diverse of the papists themselves acknowledge to be supposititions yet our men will defend them all and with them the Canons of the apostles the constitutions of Clemence and all such trash (d) Laurence Sermon p. 18. the Apostles in their Canons and these to which are undoubtedly theirs Montag apar p. 390. Ex antiquissimis illum facile principem primariae authoritatis quia erat Apostolorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clementem nimirim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non preteribo quem licet delicatuli nescio qui ex utraque parte contendentium falsi postulant tanquam falsarium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nos tamen ipsius tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra quosvis suscipere patrocinium audemus post doctissimum virum Turrianum In the sacrament of pennance they teach first that auricular confession was evil abolished and was verie expedient to be restored (e) White on the Sabbath in the preface There might also my reverend good Lord be a verie profitable use of some private forme of pasturall collation with their flock for their direction and information in particular spirituall duties such as was privat confession in the ancient Church Now the Presbyterian censures by their paralogisme taken from abuse have with such loud and impetuous declamations filled the eares and prepossessed the mindes of many people that they are exceeding averse from this soveraigne and ancient medicine of consolation prevention and curing of the maledies of the soule He approveth that of Gerardus Privata coram Ecclesiae ministro confessio quam auricularem vocant quamvis non habeat expressum peculiare mandatum ac proinde non fit absolutae necessitatis tamen cum plurimas praestet utilitates disciplinae Ecclesiasticae pars sit non postrema publico Ecclesiae consensu recepta ideo nequaquam temere vel negligenda vel abolenda sed piè in vero Dei timore praesertim ab illis qui ad sacram synaxin accedunt usurpanda M. Sp Sermon printed with approbation p. 18. Confesse as the church directs confesse to God confesse also to the Priest if not privat in the eare since that is out of use Male aboletur sayeth a devout Bishop it is almost quite lost the more pitie 2. That God hath given a judicial power of absolution to every priest which every one of the people is obliged to make use of especially before the communion by confessing to the priest all their sins without the reconcilement of any (f) Dow p. 35. It can not bee denyed but that the Church of England did ever allow the private confession of sinnes to the Priest it were very strange if our church ordaining Priests and giving them power of absolution and prescribing the forme to bee used for the exercise of that power upon confession should not also allow of that private confession M. Sp. Sermon p. 16. Since the Priest can in the name of God forgive us our sinnes good reason we should make our confession to him Surelie God never gave the Priest this power in vaine he expects we should make the best use of it we can He requires we should use the meanes we can to obtaine that blessing now the onely meanes to obtaine this absolution is our confession to him Ib. p. 19 If we confesse in humilitie with griefe and sorrow for them if we confesse them faithfully not concealing any 3. That God in the heaven will certainly follow the sentence of the priest absolving on earth (g) Ib. pag. 15. There is another confessiō that would not be neglected Hee that would be sure of pardon let him seek out a priest make his humble confession to him for God who alone hath the prime and originall right of forgiving sins hath delegat the priests heere upon earth his judges hath given them the power of absolution so that they can in Gods name forgive the sinnes of those that confesse to them But is not this poperie would some say Now take the counsell that is given in the eight of Iob Aske the Fathers and they shall tell thee aske then S. Chrysostome on Esay and hee will tell thee that heaven waites and expects the priests sentence heere on earth For the priests sits judge on earth and the Lord followes the servant and when the servant bindes or louses heere on earth clave non errante the Lord confirmes it in heaven words sayes hee so cleare for the judiciall and formall absolution of the priest that nothing can be said more plaine 4. Beside a private confessor it were very expedient to have in every congregation a publik penitentiarie who in the beginning of Lent on ashe-wednesday might in the Kirk sit in his reclinatorie and sprinkling dust on the head of every parishioner enjoyn them their lent-pennance whereby they may truly satisfie Gods judgement for their sins in the end of lent or Shrif-thursday before Pasche give his absolution to those who have fully satisfied (h) Pockl. alt pag. 57. The bishops made an addition to the ecclesiastick canon that in every church a penitentiarie should bee appointed to remit penitents in the church after they have done publick pennance This kinde of confession Nectarius abolished in the church of Constantinople howbeit the confession whereof Tertullian and Cyprian speaks was never abolished but did ever continue in the Greek church and in the Latine likewise And to this purpose a solemn day was set apart for taking of publick pennance for open faults by imposition of hands and sprinkling of ashes namely Ashwednesday This is the godly discipline whereof our church speaketh and wisheth that it might be restored And as Ashwednesday was appointed for putting notorious sinners to open pennance so Thursday before Easter is appointed for penitents to receive absolution This absolution they took upon their knees by the imposition of the priests hands Ib. p. 63 67. The Competents beginning on Ashwednesday in sackcloth ashes to humble themselves they were all Lent long purged with fasting and prayer They were to stand barefoot on sackcloth and watch on good Fryday all night Howfond a thing it is sayeth Tertullian to think to carrie away with us the pardon of sin not first of all to pay for our commoditie The merchant before he deliver his wares will look to your coyne ne sculptilis ne rafus that it be neither washed nor shaved and doe not
of Trumpets dedicated to the King by Canterburie As for the Churches lawes which wee call Canons or rules made to restrain or redresse abuses they have alwayes been made at Church assemblies and in her owne Councels not elsewhere Heylens antidot pag. 29. I trow you are not ignorant that the kirk makes canons it is the work of Cleargie men in their Convocations having his Majesties leave for their conveening and approbation of their doings His Majestie in the declaration before the articles hath resolved it so and the late practice in King Iames raigne what time the Book of Canons was composed in the Convocation hath declared it soo to 3. They avow that all their injunctions though so many and so new yet they are so holy and so just that the whole kingdome in conscience must embrace them all as the commands of God (e) VVhites examination pag. 20. telleth us as it were from Eusebius Quicqued in Sanctis Episcoporum conciliis decernitur id universum Divina voluntati debet attribus And from Bernard Sive Deus sive homo vicarius Dei mandatum quodcunque tradiderit pari profectó obsequendum est cura pari reverentia suscipiendum ubi tamen Deo contraria non praecepit homo That whoever will be so peart as to affirm in any one of them the least contrarietie to the Word of God he must have no lesse censure then the great excommunication from which he must never be relaxed but by the Bishops own mouth after his publick repentance and revocation of so vile an errour (f) Book of Canons pag. 8. VVhosoever shall hereafter affirme that the forme of worship contained in the booke of Commoun Prayer that the rites and ceremonies of the church that the government of y Church by archbishops bishops and others that the forme of consecrating archbishops bishops presbyters and deacons as they are now established under his Maiesties authoritie doe containe in them any thing repugnant to the Scriptures or are corrupt superstitious or unlawfull in the service and worship of God let him be excommunicate and not restored but by the bishop of the place or archbishop of the province after his repentance and publick revocation of such his wicked errours That his bodily and pecuniall penaltie shall be at the free will and discretion of the Bishop (g) Book of Canons pag. 37. In all this book of Canons whersoever there is no penaltie expressely set downe it is to be understood that so the crime or offence bee proved the punishment shall be arbitrarie as the ordinarie shall think fittest That the worthiest men of any liberall profession get savour to losse but their eares to have their noses slit and cheeks burnt for contradicting their innovations (h) Canterburies Star chamber speach in his epistle to the King I shall rather magnifie your clemencie that proceeded with those offenders Burtoun Bastmijck Prinne in a Court of Mercie as well as Iustice since as the reverend Iudges then declared yee might have justly called the offenders into another Court and put them to it in a way that might have exacted their lives That the furthest banishments for tearme of life is a priviledge which their indulgence may grant but to few (i) The world knowes that numbers who have beene flying from episcopall tyrannie out of England to the very new found lands never to return have beene by violence keeped back and cast in their prisons and wee see dayly that numbers not onely of men but even of sillie women are drawn back in Ireland from their flight out of the kingdom to close prisons That the vilest dungeons yrons whippings bread and water chaining to posts without all company day or night in the coldest and longest winters is but a part of their opposers deserving (k) Huntly in his Breviat reports as a known case among many other this one also that M. Iohn Hayden a poore Devonshire Minister for preaching at Norwich a Sermon wherein he let fall some passages against setting up of images and bowing at the name of Iesus was apprehended like a traitour with the Constables bills and halberts by D. Harsnet then Bishop and brought manacled to him like a fellon and committed to the common Iayle close prisoner above thirteene weekes where hee was like to sterve the Bishop having taken from him his horse papers and all thereafter he was sent by a pursevant to London and keeped two full tearms At last by the high Commission he was deprived of his orders thereafter the high Commissionars imprisoned him in the Gate house common dungeon and Canterburie sent him to be whipped in Bredwall and there keeped him all the long extreame cold winter in a dark cold dungeon without fire or candle light chained to a post in the mids of the room with heavy yrons on his hands and feet allowing him only bread and water with a pad of straw to ly on And since on his reliefe hath caused him to take an oath and give band to preach no more and to depart the Kingdome within three weeks without returning and all this for preaching after his first uniust deprivation though no exception was taken against his doctrine That the greatest Nobles of the Land ought in Law to for-fault their Life and Estate if they be so bold as to put their hand to a supplication unto their gratious Prince against their practices (l) Sundrie of our prime Earles and Lords did present a supplication to our King after his Coronation wherein the matter of their greatest complaint was so far as ever wee heard their challenging of the Bishops for what they had done and were likely to doe The copie of this privie supplication being privily convoyed by an unfriend some two or three years thereafter out of my Lord Balmerinochs chamber was a dittay for which hee was condemned to die for an example to all other Noble Men to beware of the like rashnesse especially his Fellow-supplicants who are all declared to have deserved by that fault the same sentence of death Large Declaration pag. 14. Nor could they have found the least blemish in our justice if wee should have given warrant both for his sentence and execution whose life was now legally devolved into our hands Ibid. pag. 13. VVee were graciously pleased that the feare and example might reach to all but the punishment onely to one of them to passe by many who undoubtedly had beene concluded and involved by our Lawes in the same sentence if wee had proceeded against them That all this is but just severitie and the very expedient meane to advance their cause which they glory have well neere already close undone their opposites (m) Studley about the end of his wicked storie avowes that since by severe punishment the number of the unconformists have decayed that their cause can not bee from God and which they boast shall still bee used (n) Canterburie in his epistle to the
should print over and over againe his unworthie collections not onely subscribed by his Chaplane but dedicated to himselfe wherein salvation is avowed to be a thing unknown and whereof no man can have any further or should wish for any more then a good hope (z) Pag. 82. Salus eorum satis certa quamvis ipsis ignota ex gratia infinita sua misericordia det Deus hanc spem sua vissiman huius spei plerophoriam amplioreÌ„ non expectamus And if any desire a clearer confession behold himselfe in those oposcula posthuma of Andrewes which he setteth out to the world after the mans death dedicates to the King avowing that the Church of England doth maintaine no personall perswasion of predestination which Tenet Cardinall Pirroun had obiected to them as presumption (z) Stricturae we think it not safe for any man peremptorily to presume himself predestinat White also in his answer to the Dialogue makes mans election a misterie which God hath so hid in his secret counsell that no man can in this life come to any knowledge let be assurance of it at great length from the 97. page to the 103. and that most plainly A demonstration of Canterburies Arminianisme in the highest degree But to close this Chapter passing a number of evidences I bring but one more which readily may be demonstrative though all other were layd aside By the Lawes and practickes of England a Chaplans licencing of a booke for the presse is taken for his Lord the Bishops deed So Helen approven by Canterburie teacheth in his Antidotum (a) Pag. 3. Or if you be so dull as not to apprehend that yet must the publishing of this Libel rest in conclusion on my Lord high Thesauror the Bishop of London at whose house the booke was licentiate which is so high a language against authoritie against the practise of this Realme for licenciating of bookes against the honour of the Star-chamber on whose decree that practise is founded c. and for this there is reason for the Lawes give authoritie of Licencing to no Chaplane but to their Lords alone who are to bee answerable for that which their Servant doeth in their name Also the Chaplane at the Licencing receives the principall subscrived Copie which he delivereth to his Lord to be laid up in his Episcopall Register William Bray one of Canterburies Chaplanes subscrived Chounaei Collectiones Theologicae as consonant to the doctrine of the Church of England meet for the presse The Author dedicated the Treatise to my L. of Canterburie it was printed at London 1636. In this booke the first article which by the confession of all sides drawes with it all the rest is set downe in more plaine and foule tearmes then Molina or any Jesuite sure I am then Aâ—minius Vorstius or any their followers ever did deliver (b) Pag. 18. Non vidio rationem in contrarium quare cum quae est ex Deo per unam eandemque actionem bonitatis a seipso emanantem recta ordinatio fidei in Christum resipiscentiae obedientiae perseverantiae sit causa salvationis perversa quae ex hominibus est damnationis non in eadem unitatis ratione electionis reprobationis etiam causa agnoscantur teaching in one These those three grosse errours 1. That mens faith repentance perseverance are the true causes of their Salvation as mis-beleefe impenitencie apostasie are of damnation Doeth Bellarmine goe so farre in his Doctrine of Iustification and merite 2. That those sinnes are no lesse the true causes of reprobation then of damnation 3. That mens faith repentance perseverance are no lesse the true causes of tâ—eir eternall Election then mis-beliefe or other sinnes of their temporall damnation Let Charitie suppone that his Grace in the middest of his numerous and weightie imployments hath beene forced to neglect the reading of a booke of this nature though dedicate to himselfe albeit it is well knowne that his watchfull eye is fixed upon nothing more then Pamphlets which passes the presse upon doctrines now controverted yet his Grace beelng publickly upbraided for countenancing of this Booke by D. Bastwick in the face of the Star-chamber and beeing advertised of its dedication to himselfe of the errours contained in it yea of injuries against the King of the deepest staine as these which strooke at the very root of his Supremacie and that in favour of the Bishops When in such a place Canterburie was taxed for letting his name stand before a booke that wounded the Kings Monarchick Government at the very heart and did transferre from the Crowne to the Miter one of its fairest diamonds which the King and his Father before him did ever love most dearly no charitie will longer permitt us to beleeve but his Grace would without further delay lend some two or three spare-houres to the viewing of such a piece which did concerne the King and himselfe so nearly Having therefore without all doubt both seene and most narrowly sifted all the corners of that small Treatise and yet beene so farre from reproving the Authour from censuring the Licencer his Chaplan from calling in the booke from expurging any one jot that was in it that the Treatise the second time is put to the presse at London with the same licence the same dedication no letter of the points in question altered May wee not conclude with the favour of all reasonable men that it is my Lord of Canterburies expresse minde to have his owne name prefixed and his Chaplanes hand subjoyned to the grossest errours of Arminius and so to professe openly his contempt of the Kings proclamation for the pretended violation whereof be causeth stigmatize mutilat fine excessively imprison for time of life very vertuous Gentle-men both Divines Lawyers Physicians and of other faculties What here can bee said for his Graces Apologie nothing commeth in my minde except one allegation that the point in hand crosseth not the proclamation discharging to proceed in those questions beyond the grammaticall construction and literall sense of the articles of England Arminianisme is consonant to the articles of EnglaÌ„d and not contrary to the proclamation The Authour indeed in his Epistle dedicatorie avowes to his Grace that the These alleadged and all the rest of his booke doeth perfectly agree with the English Articles in the very first and literall sense whereof the proclamation speaketh (c) Nec videantur sensum articulorum ecclesiae Anglicanâ— in literali grammaticali nedum in affixo verborum sensu transgredi And to this assertion the Licencers hand is relative as to the rest of the booke But of this miserable apologie which yet is the onely one which I can imagine possible this will bee the necessary issue that the grosse lye which good King Iames put upon the bold brow of impudent Bertius for his affirming that one article of the Saints apostasie let be other more vile Arminian Tenets
ratum firmum fixumque legis vim efficaciam per Ecclesiam universalem obineret Ibid. pag. 80. Monarchae sunt Episcopi in suis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 monarchae in suis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metropolitae Monarchae Patriarchae augustiores sed plures per unam Ecclesiam Catholicam Praecipuae olim parti Chistiani orbis hoc est cunctis ad occidentem regionibus cum authoritate quadam non illa suprema praefuit Pontifex etsi non obstaret illa perdita ambitio etiam hodie preesset Petets onelie successor that within the bounds of his owne Patriarchat he is a Prince he is a monarch Thirdlie that order and unitie do necessarly require one Bishop to have the inspection and superioritie over all Bishopes and that this prerogative by good Ecclesiasticall right is due to the Pope (k) Cant. relat p. 183. The Roman Prelate was ordine primus first in order or degree which some one must bee to avoid confusion Montag antid pag. 116. Certum est ratione vinculi communis inter Christanos ratione ordinis praecedentis inter Patriarchas universalis Ecclesiae curam ad Petri sedim confluxisse Ibid. pag. 51. Eclesia acies ordinata multitudo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 costituta Vbicunque multi multiplicitas ut ordo eluceat harmonia conservetur ab uno arcessenda est origo omnis Vnde autem melius origo omnis quam ab Ecclesia principali loco debetur haec praeminentia loci primatum illum ordinis propter utrumque praestantiae habeat si voluerit Romanus pontifex Inter Ecclesiae sacerdotes communio societas ejusdemque fidei integrae illibatae professio quoà d ordinem interdum executionem non potuit nisi ab uno aliquo fieri derivari Inde autem per consensum Christianae orbis derivabatur hoc est à cathedra sede Petri Romano scilicet Episcopatis Ibid. pag. 158. Illi certè principatum sacerdotii super omnes antiquatas tribuit neque nos hunc abnuimus principatum fontem esse sacerdotti summi Pontificatus apicem nos non reluctamur est sit Fourthly that all the authoritie which the English Bishops have this day speciallie his Grace of Canterbury is derived to them from the Pope and Peters chair That if this derivation could not be clearlie demonstrat the Clergie of England might justlie refuse all obedience to their Bishops jurisdiction (l) Pokling alt pag. 50 Miserable were we if hee that now sits Archbishop of Canterburie could not derive his succession from S. Augustine S. Augustine from S. Gregorie S. Gregorie from S. Peter What a comfort it is to his Grace that he can say Ego sum haeres Apostolorum I and my predecessors have kept possession Pokling Sunday at the beginning Our Diocesian can derive himselfe the successor of an apostle otherwise we should have taken his call for the vocie of a stranger not have here appeared It is S. Augustins resolutoÌ„ Successio Episcoporum ab ipsa sede Petri is that which among other things by him named keepes us in the bosome of the Church subjects us to our Bishops jurisdiction Fifthly that divers of the late Popes have been verie good men yea among the best of men that those of them who have beene verie monsters of men yet for that veneration which their high and eminent place in the Church of God doth require all the stiles of honour in justice is due to them even holinesse it self in abstracto that to refuse them this or their other titles is but brainsick puritanisme (m) Montag oreg Eccles p. 114. Patrum nostrorum vel avorum memoria dua summi Pontifices virri optimi doctissimi Hadrianus sextus Bellarmini avunculus Marcellus secundus Antid pag. 47. Romanus Episcopus Pontifex maximus quidni dicebatur scio vocatum benedictum scio Papam Pastorem nominariâ— quid si haec omnia nomina usurpabat Orig. pag. 417. Certis quibusdam titulis elogiis homines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constitutos ab omni retro antiqualite viti prudentes etiam religiosi honorant istos honorum lemnistos non est cujusvis conculcare sed nec palam reprehendere aut iisdem derogate id quod solent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puritani Pontificem Romanum suam sanctitatem indigitare certissimus est character Antichristianismi Non tibi sed religioni dicebat olim Isidis adorator cum asinus portans mysteria se putaret veneratum honorem pari modo non Paulo alicui quarto Alexandro Sexto Ioanni duodecimo caeteris si qui sunt prodigia propudia honestatis sed religioni exhibendum contendimus hoc est eminentî dignitati quâ ultra alios in Ecclesia Dei praediti sunt sed est haec pbrenesis hominum solummodo phanaticorum 6 That the dignitie of the Episcopall office specially the Bishop of Rome his eminency was as far above the dignity of the Emperours and Kings as the soule is above the body or God above the creature yea that the stile of God was but the Popes due (n) Montag antip pag. 166. Est quidem sacerdotium ut rectè observat Pbil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 itaque ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iesu Christi ut Dei atque hominum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summus à C ristianis omnibus Divino instituto debetur honor reverentia singularis ibid. p. 40. Fatetur ultro sacerdotium aliquo modo in quibusdam supra regiam dignitatem eminere cum vetustis orthodoxis patribus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquit Chryâ—ostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regem prius dixerat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianzen in apologi a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. p. 162. Allusum est a piissimo rege ad illud Exodi Constitui te Deum Pharaonis communicat Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu Pontificio seu civili sui ipsius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dii vocantur quis ringatur ob hanc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merito quos locuÌ„ ille suum voluit inter homines sustinere 7. That Emperours and Kings did but their duety in giving reverence yea adoration unto the Pope with great summes of money by way of tribute (o) Montag antid pag. 40. Non est mirum si Constantinus olim Pipinus Carolus alii occurrerent de equis descenderent venientes exceperint religionis antistites Christianae venerationemque exhibuerint Quid mirum Turcarum Caliphis non ita pridem tot Sultanos tantam observantiam exhibuisse tam ampla vectigalia persolvisse Non minora quondam principes populi Christiani Christianis sacerdotibus imprimis Romanis pontificibus exhibuerint exhibebunt etiamnum ad pristinos illos mores si tantum revertatur exempla pietatis maiorum ibid. pag. 158. Adoravit Ioannem Iustinus sic Constantinus inferiores Ioanne sacerdotes adoravit