them value our preaching at the lesser rate They cry downe so far as they can all preaching the affection of Protestans to preaching maketh the Masse to them the lesse lovely Our faction to make rowme for the Masse so far as they dare so fast as they can are crying downe preaching They tell us first that much of the preaching which now is at London and over England is not the Word of God but of the Divell (a) Cant Starchamber speach pag. 47. But in the pulpit it is at most Hoc est verbum meum God hold it there at his word for as too many men use the matter it is Hoc est verbum diaboli this is the word of the divel in many places witnesse sedition and the like to it because indeed the best and most zealous preachers in their sermons do oft taxe Arminianisme and Poperie and the wayes whereby his Grace is in use to advanee both This to him and his followers is doctrinall Puritanisme much worse than disciplinary yea it is sedition taught by the Divell 2. They tell us that the most of preachers though voyd of the former fault are so ignorant idle impertinent clamorous fellowes that their silence were much more to be wisht than their speach (b) And posthuma pag. 32. Ex quo nuper hic apud nos vapularunt canes muti exclusi sunt clamatores isti odiosi ac molesti ex quo pessimus iste mos invaluit ex quo pruriginoso cuipue odious patefactus hic quicquid libet effutiendi Ecclesia in tonstrinam versa est non plus ibi ineptiâ—rum quam hic Theologia in battologiam banes non latrantes mutari in catulos oblatrantes haud ferè scias quid optandum sit illud ne si lentium an hilatratus absoni illud ne jâ—junium an haec nausea Because indeed grave and gratious Ministers are not either able or willing to stuffe their sermons with secular learning and imploy extraordinar paines for to gather together a Masse of tinkling words as Andrewes was and his admirers are wont to do for to spoile preaching of that life spirit and power which ought to shine into it 3. That the preaching which them selves approve praises is but sermonizing in pulpits no necessar part of the Ministeriall charge but a practice to be used of some few of singular learning eloquence and that only at rare and extraordinar times as the Bishop or the Star-chamber-court shall be pleased to give licence (c) Shelfoord pag. 91. Beside these ten kinds of preaching which are able to stop the mouth of all itching eared professors there is yet another kinde of preaching not fit for every Minister but for extraordinarie and excellent men called by God and the Church to reforme errors and abuses to promulge to the world new Lawes and Canons And as this kinde is to be performed by extraordinarie men so it is not alwayes so needfull but when necessitie required for when things are setled there needs no more setling but only preserving Wee ought not to have many Moseses or many Euangelists nor many Apostles Were people now to bee called and converted to the Gospel then not only this kinde of preaching but miracles also were needfull when much needlesse and some unsound teaching by tract of time had sued into the ark of Christs Church by the Prelats and Priests therof Then in the 19. year of King Henrie the eight began licences to be granted by the Court of Starchamber to preach against the corruptions of the time but now the corruptions are removed the ancient and true doctrine of the primitive Church by setled articles is restored Therefore this extraordinarie kinde is not now so necessarie except it bee upon some notorious crimes breaking foorth among people 4. That the only ordinar profitable and necessar preaching which God hath appointed and the Church laid upon the back of Pastours as their charge for which their tithes and stipends is due to them is nothing but the distinct and cleare reading of the Service Booke (d) Shelf p. 35. The principall part of the Ministers office is the true understanding distinct reading deceÌ„t Ministrie of the Church service contained in the book of CommoÌ„ Prayer This is the pith of godlinesse the heart of religion the spina or vertebrae the backbone of all holy faculties of the ChristiaÌ„ body Ib. p. 39. VVere these read as the Canons directs aptly that is by just distinctions and by a sensible Reâ—der observing all the rules of reading with pronunciation fit for the matter and with due attention of the hearer there would bee much profite and edifying Ibid. pag 76. Gods Minister is thy Preacher â—nd the divine service of the church Book is his sermon In this service this sermon is contained whatsoever is necessar for salvation Ibid p. 78. The very reading is preaching yea a lively and effectuall kinde of preaching As for sermonizing in pulpits when so it is permitted it ought to be very short and after the popish form without any prayer at all either before or after That the custome of English preachers who before Sermon pray for the help of the Spirit of God to themselves and their hearers or after Sermon crave grace to practice what hath beene spoken is all but idle yea intollerable novations to be abolished (e) Heylans answere pag. 165. VVhereas formerly you used to mangle and cut short the service that you might bring the whole worship of God to your extemporarie prayers and sermons now you are brought againe to the ancient usage of reading the whole prayers without any diminishing in regard of preaching As for your other cavils about the using of no prayer at all after Sermon the innovation here is on your part who have offended all this while not only against the Canon but act of Parliament by bringing in new formes of your owne divising As for the forbidding of any prayer before the Sermon if any such be it is but agreeable unto the Canon which hath determined so of it long ago The Preachers in King Edwards dayes used no forme of prayers but that exhorting which is now required in the Canon Neither this onely but that the most able Pastours are not to be suffered so much as in their private studies to recommend their Souls to God in their owne words but in their very private prayers are to be tyed precisely to the words of the Service Booke (f) Couzins devotions in the preface Let no prayers bee used but these which are allowed by the Church what prayers so ever any man had framed for himselfe let him first acquaint these that are wise and learned with them before hee presume to use them and that men may not think those rules are to be applyed to publick prayers only and not to private let them weigh those words in the councell of Carthage Quascunque sibi preces c VVhen wee
It was the continuall song of all the Bishops and Clergie in England till D. Laud gott absolute credite with the Duke of Buckinghame that the Popes Antichristianisme was an engine of such efficacie as was able of it selfe alone if well manadged to overthrow the wals of Rome For this I give but two witnesses two late English Bishops both of them deponing before all England to King Iames and he accepting their testimonie (a) Caeterum agendo quam nihil agant ambitioso magnorum voluminum apparatu non nisi lituras scribaÌ„t disputatione ista de antichristo liquido constare poterit quia si causam hanc obtinuerimus esse romanum pontificem antichristum de reliquae contraversia dubitandi non erit relictus locus quia de Antichrists doctrina quin pernitiosa sit impia dubitari non potest Abbots of Salisburrie in his dedicatorie Epâ—stle to king Iames before his Treatise of Antichrist Downame of Derry in the first paragraph (b) Illa mihi imprimus questio quae est de antichristo dignissima semper est visa in qua decti determinandi omnes tum ingenij tum industriae nervos contenderent illa enim de veritate quam nos in hac causa singulari Dei benificio tenemus si inter omnes semel conveniret de reliquis statim contraversijs actum esset debellatumque neque aliquid in pâ—sterum periculi fores quemquam â—mnino Christianum cui sua caâ— esset salus detecto jam antichristo agnitoque adhesurum of his booke dedicated also to K. James upon that same subject Notwithstanding my lord of Canterburie For making the way to Rome more smooth spareth not to cause raze downe to the earth this fort Montagu White his non-such divines as we heard them stiled at his Graces direction by his Herauld Heylene will have the kings unanswerable arguments proponed by him even to forraine Princes not onely counted weake but plaine frensies This word doth Featlie cite from their Appeal (c) Pelag. redi v. 2 tab pag. 39. As for the Protestant arguments taken out of the Apocalypse to prove the pope to be the Antichrist Bellarmine calleth them deliramenta dotages And the appealer to show more zeal to the Popes cause straineth further tearmeth them apocalypticall phrensies Christopher Dow is licentiat by Canterburie to affirme that howsoever our Divines at the beginning of the Reformation in the heat of dispute did upbraid the Pope with Antichristianisme yet now that heat being cooled the matter to men in their sober blood appeares doubtfull (d) P. 53. Many learned in our church especially when the greatest heat was stricken betweene us and Rome have affirmed the Pope to be the Antichrist yet to them that calmely and seriously consider it it may not without good reason be disputed as doubtfull his Graces Herauld appointed to speake for his lord by the State doth correct this simple Dow and puts the matter out of all doubt assuring by good scripturall proofe by a text miserablie abused that the Pope is not was not and can not be Antichrist (e) Pag. 128. I have yet one thing more to say to you in this point S. Iohn hath given it for a rule that every spirit that confesseth not that Iesus Christ is come in the flesh is not of God but is that spirit of Antichrist whereof yee have heard So that unlesse you can make good as I thinke you can not that the pope of Rome confesseth not that Iesus Christ is come in the flesh you have no reason to conclude that he is that Antichrist And that in this matter there may heereafter betwixt the Canterburians and Rome remaine no shaddow of Controversie their man Shelfoord comes home to Bellarmine well neere in omnibus making Antichrist one single man a Iew preaching formall blasphemies against Christ natures person three yeares and an half killing by his hands Enoch and Elias And least any footsteppe of this beliefe should ever appeare in the church of England Canterburie confesseth that the place of the publicke lyturgie wherein it was imported was changed by his own hand (g) Star-chamber speach pag. 32. the first place is changed thus from Root out that Babylonish and Antichristian sect which say of Ierusalem into this forme of words Root out that Romish and Balylonish sect of them which say This alteration is of so small consequence that it is not worthie the speaking or if there be any thing of moment in it it is answered in the next where the chiefe thing he sayes is that he was commanded to alter it by the King for to remove scandall from the Papists They are conteÌ„t to have the popes authoritie set up again in England This scarre-crow being set aside at once the Pope the Cardinals and all their Religion began to (f) His fifth sermon through the whole looke with a new face Anent the Pope they tell us first (h) Montag antigage pag. 41. Gens abium unaquaeque tandem suas sibi plumas repetendo surtivis coloribus denudatam propriis etiam quod non oportuit improbantque vehementer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumcisaÌ„ nudam ridendum exsibilandam corniculaÌ„ exposuerunt that the reformers did him pitifull wrong in spoyling him not only of those things he had usurped but of many priviledges which were his owne by due right and should have beene left to him untouched Againe they will have us to believe that the Sea of Rome was truelie Peters Apostolick chaire that Peter was truelie a Prince among the Apostles that the Pope is (i) Cant. relat of the confes pag. 183 A primacie of order was never denyed to S. Peter that Rome had potentioren principatum then other Churches the Protestants grant and that not only because the Roman Prelate was ordine primus first in order and degree which some one must be to avoide confusion but also c. Ibid. pag. 154. Austen sayeth indeed that in the Church of Rome there did ever flourish the principalitie of an Apostolick Chaire this no man denyes Ibid. pag. 133. No man of learning doubts but the Church of Rome had a powerfull principalitie within its owne patriarchat Montag Antigag pag 51. Damus à Petro ad aetatem Augustini in Ecclesia Romana Apostolicae cathedrae semper viguisse principatum Ibid. pag. 57. Quae ratio erat olim singulorum in suis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcoporum eadem erat in provinciis Metrapolitarum in terrarum orbe patriarcharum rectè autem quis negat consultum eratolim cautum per canones vetustae Ecclesiae ut Romanus ille primus nec hoc negatur Episcoporum cui tot per occidentem suffraganei adherebant suam sententiam rogatus adhiberet ubi fides Ecclesiae universalis aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in rebus ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spectantibus agitabatur quicquid sanciretur suo suffragio confirmaret priusquam
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
books of Canonicall Scripture the Catholick exposition of many sentences of Scripture the apostles creed the baptisme of infants the observation of the Lords day and some other feastivals as Easter Pentecost c. baptizing and administration of the Supper in holy assemblies the service of the Church in a knowne language the delivering of the Communion to the people in both kindes the superioritie of Bishops over Priest and Deacons in Iurisdiction and power of ordination and triumph above all other reformed churches that they do embrace doctrinall traditions for which in Scripture there is no ground And of this kinde they reckon out some of great importance such as are the baptisme of infants the sanctifying of the Sabbath the Apostles Creede the giving of the cup to the people praying in a known tongue our knowledge of Scripture to be Scripture the names and number of the Canonicall Bookes and their distinction from Apocrypha of this kinde they maintaine large as many as Rome For at the first word theâ— speake to us of six hundreth (c) Montag orig pa. 396. Vbi iubentur in Scripturis infantes baptizori aut in coena Domini sub utraque specie communicantes participare 600. sunt ejusmodi in rebus sacris à deo institutis ecclesiae mandatis usurpaatis ab ecclesia de quibus possumus profiteri nihil tale docet Scriptura Scriptura haec non praedicat among these traditions which we must embrace with an undoubted faith They reackon up the authoritie of the Bishopes above the Priests prostration before the altars worshipping towards the East crosse iâ— Baptisme crossing of our faces at all occasions the standing of a crucifix upon the altar and whaâ— else they please to urge for which they can get no Scripture warrant To this head they referre the verie customes of the Popish church in latter times for which they have no scribe in any writeâ— let be in any Father (d) Montag orig page 276. Nihil est memoriae proditum quod ego quidem sciam hac dei apud vetustiores sive historicos sive patres prohabile tamen est hanc receptam ecclesiae consuetudinem de traditione vetustiore an t scriptis etiam patrum vetustioribâ— nunc deperditis dimanasse Montag apar page 389. Ad me quod attinet quid à sanctis patribus per illa tempora inventum primo usurpatum nulla traditione priore commendatum nullo usu veterum ne quidem vestigiis leviter impressis consignatum per tot aunorum decursum ad nostra usque tempora sine contradictione descenderit non video cur non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vim suam obtineat authoritatem Absit enim ut universalis ecclesia vel in rebus de facto ecclesiasticis ritibus tam diu aberraverit Ibid. page 382. Meminerimus Tertullianum olim statuisse cum applausu de hujusmodi consuetudinibus si legem expostules scriptam nullam invenies sed traditio a praetenditur auctrix consuetudo confirmatrix fides observatrix Et Irenaeus quid autem si neque Apostoli reliquissâ—nt nobis Scripturas nonne oporteret ordinem sequi traditsonis Idem antig page 42. That author sayes no more then is justifiable touching traditions for thus hee sayes The doctrine of the Church is two wayes delivered unto us first by writing then by tradition from hand to hand Both are of alike value of force unto pietie Yea all the injunctions of the Bishopes must be Ecclesiastick traditions whereto the conscience must submit no lesse then to the precepts of God (e) White in his examination of the dialogue presseth not only this testimonie of Austine Etiamsi Scripturae authoritas non subesset totius tamen orbis in hanc partem consensus instar precepti contineat nam alia multa quae per traditionem in Ecclesiis observantur authoritatem sibi scriptae legis usurpaverunt but also that of Eusebius Quicquid in sanctis Episcoporum consiliis decernitur id universum divinae voluntati debet attribui And this of Bernards Sive Deus sive homo vicarius Dei mandatum quodcunque tradiderit pari profecto obsequendum est cura pari reverentia suscipiendum ubi tamen Deo contraria non praecepit homo In the meane time Scripture must bee stiled the booke of hereticks (f) Montag orig page 353. Eusebius de Severianis hereticis loquens ait Hilege Prophetis Euangâ—liis utantur socrarum Scripturarum sensus sententias ut nostri salent purtani novatores pro suo arbitratu interpretantur Chounaei Colect page 31. Sensum Scripturarum ex patribus ecclesiae deductum traditum conseruatum in ecclesia approbatum quidni pro tali traditione agnoscamus in cujus veritate acquiescendum à qua minimè discendendum sit Montag orig page 318. Neque enim insanire solent sine Scripturis haeretici mirificè easdem ad suos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solent applicare defendendos persuadendosque a Lesbian rule (g) Montag apar page 382. Non ut nostri novatores deâ—dirant quibus quicquid est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ideo refigendum est â— vel ut amant loqui reformandum ad Dei verbum hoc est ad Lesbiam plane regulam â—ipsorum cerebrositatem amussitandum In no controversies no not in Sermons any use may bee made of it except so farre as we can backe our deductions from Scripture by consent of the ancient Fathers or present church (h) Pocklingtoun altare page 129. The godlie and learned Fathers of our church give strict charge to private preachers that they preach nothing in their preachings which they would have the people religiously to believe and observe but that which is agreeable to the doctrine of the old and new Testament and that which the catholick fathers and ancient bishops have formerly taught and collected from thence White upon the Sabboth page 12. The holy Scripture is the fountaine and living spring containing in all sufficiencie and aboundance whatsoever is necessarie to make Gods people wise unto salvation The consentient and unanimous testimonie of the true Church of Christ in the primative ages thereof is the canalis or a conduit pipe to derive and convoy to succeding generations the celestiall water contained in the holy Scripture Ibid. From Meisnerus hee sayeth Iniuriam nobis facit Beeanus scribendo nos docere solam Scripturam esse normam iudicem contraversiarum fidei imò spiritum sanctum seu judicem supremum praesupponimus ecclesiam ceu iudicem inferiorem libenter admittimus ideoque soli Scripturae officium iudicandi absque omni distinctione non assignamus Idem page 14. The ecclesiasticall storie reporterh of Nazianzen and Basille that in their studying the holy Scriptures they collected the sense of them not from their owne judgement or presumption but from the testimonie and authoritie of the
thinke but the Lord will look well to your repentance and turne it over and over before you receive tantum mercedem perennis vitae The Church caused those to take so strict pennance that by their great humilitiation they might make some amends for that libertie which some took to sin Ib. p. 24. Our churches are a glory to our religion To the chancels belongeth the vestrie lavatorie and reclimatories for hearing confessions Shelfoord p. 125. If the Iust shall transgresse while they are within the law they are bound to make satisfaction by pennance which is secunda tabula post naufragium Ibid. pag. 129. The law is oft brooken by sins of omission and commission I answere as it is oft broken of us so it is as oft repaired and satisfied and so all is made whole againe and so hee is in statu quo prius hee riseth againe so oft as hee falleth either in nuÌ„ber or vertue our sins of coÌ„mission are repaired by repentance our sins of omission are supplied by prayer Extreame unction if reports may be trusted is alreadie in practice among them but how soever they avow in print their satisfaction with the Papists in this point if so be the ceremonie be not made absolutely necessar (i) Montag antig pag. 267. That sacramentall unction is not to bee used Let the sick use it if you will we hinder you not nor much care or enquire what effeâ—â—â— ensue upon it but obtrude it not upoÌ„ us as in sensu of the Sacram. in the time of grace Anent the Monastick life They are for the reerection of monasteries and placing of monks and nuns therein as of old consider how farre our men are from Poperie they tell us first that the putting downe of the Monasteries in England by Henry the eight let be by other Protestant Princes else-where was a worke exceeding impious and verie prejudiciall both to the church and crown (k) Montang orig p. 303. In ecclesia Anglicana sacerdotes licet magis gaudere solent debeant immunitatibus tamen frequentius exuberantius libentius quam laici decimarum decimas subsidia annatas primitias solvunt principi ut vel inde facile discerni possit quantum detrementi regiis accesserit vectigalibus per illam desolationem monasteriis invectam per importunum Henrici octavi rigorem per parliamentarias impropriationes Ibid. p. 384. Quales quales reformare potius ad normam veterum reducere debebant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non quod factum facinore flagitioso 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 araefuerunt ad haras altaria ad lupanaria transferenda sed reprimam me Ibib. pag. 174. Sub praetextu reformatae pietatis Deum Ecclesiam pietatem per nefandissima sacrilegia eversis ubicunque monasteriis c. 2. That the Monks for the paterne of their orders have the Prophets and the Apostles and specially Iohn the Baptist (l) Montag orig p. 370. Ioannes primus hanc viam insistebat illum deinceps ut in aliis sequebantur ascetae solerogagitae Ibid. p. 382. Ejusmodi vitae genere Ioannem jecisse fundamenta monasticae vitae cum illustrissimo Baronio non abnuerim 3. That their habits to their very tree-shoone hath Scripture warrant (m) Montag orig p. 369 Ioannes interula tunica quocunque amictu vestiebatur de Camelorum pilis id gestabat vestimentum ut ipsa asperiias ad virtutem patientiae animum exerceret nec princeps hoc institutum usurpabat Iohannes ab omni retro antiquitate Prophetarum filii Elias Eliseus alii eodem amictu utebantur quin positum in more qui rem quamcunque persuadere vellunt habitu ipso se componerent ad illam rem efficacius insinuandam William Wats sermon p. 20. The sackclouth and ashes they received from Daniel and the Ninivites and to live according to a strict rule and order from S. Mark other apostles so sayeth Cassian Ibidem pag. 28. Those if you censure for wil worship superstition take heed ye condemne not the authors of them even our blessed Saviour with his Prophets and Apostles Ibid. p. 44. Whereas our blessed Saviour hath forbidden shooes to his disciples he was heerein obeyed by the primitive montifiers sandals were meere solls tyed on with strings 4. That the Virgine Marie was truelie a Nunne and that the Nunnes this day are much to bee commendid for the following of her paterne (n) Femal glory p. 22. The same author affirmes that she there lived aâ—â—rettie Nunne Ib. 23. Let us then imagine that this holy recluse confined her body to this sacred solitude that shee might the more freely injoy the incoÌ„ceavable pleasure shee tooke in her vowed virginitie Ibid. pag. Shee was a votarie never to know man Ibid. pag. 148. You who ply your sacred Arithmetick and have thoughts cold and cleare as the cristall beeds you pray by You who have vowed virginity mentall and corporall approch with comfort and kneel downe before the grand whyt immaculat Abbesse of your snowie Nunries and present the alsaving babe in her armes with due veneration 5. That the present Carthusians Franciscans and the rest of the Fraternities are very good and holy people worthie in their very orders of Monastick life of our imitation (o) Ibid. p. 236. Many holy orders also are of this sodality as the Benedictus the Citertians the Franciscans Cartusians and many other If these examples of pious and worthie people will not move us c. 6. That their barefooted processions through the streets That their Canonicall houres of devotion at midnight in their Closters that in great Festivall Eves their goeing at Mid-night with confluence of people to town-churches is all commendable service (p) William Wats Sermon pag. 3. Mamertus Bishop of Vienne did not uncannonicallie to appoint a solemne mortification of three dayes fast and to make a Letanie to be sung in a barefoted procession Ibid pag. 20. To go barefooted they receaved from David and from Esaias Ibid. pag. 45. Nazianzen maketh goers barefoote to be imitators of Apostolicall spirited people Ibid. pag. 48. In the third fourth and fifth ages are examples plentifull of the nightly processions of the Christians yea they went from their houses in the cities to some of their churches in the fields singing Psalmes all the way through the streets in the hearing of the Gentiles Ibid. Minutius Faelix mentioneth nocturna oeculta sacra For this purpose the night was divyded into Cannonicall houres or certaine times of rysing to prayer whereof midnight was one the morning watch was another Canonicall houre I hope that notwithstaÌ„ding our devotion serveth us not to imitate the Prophets and Apostles and the Primitives yet wee will forbeare to take part with the old hereticks in reprehending them Ibid. Before a greater Festivall all the devouter sort of Christians constantly repaired to their Churches at midnight In the head of Purgatorie
the Apostles dayes to be fallible and subject to errour Wee did indeed in our Covenant promise to abstaine from the practise of these novations wherby yee had long keept our poore Church in a flaming fire till a generall Assemblie hath brought them to the touch stone of a new triall When the Assemblie of Glasgow had passed this tryall upon them according to our desire we embraced the Synodick Sentence and resolve to adhere thereto because we finde it agreeable to cleare reason else be sure that all the Assemblies of the world should never have obliged our consciences to have beleeved any thing which to us did appeare erroneous Such an inslaving of mens consciences was a part of your tyrannie among us No orders from your hands could be extorted till a man had sworne and subscribed simple obedience to all your decrees not only past but to come An expression of any condition of consonancie to the word of God or any other such limitation was a certaine note of Puritanisme and disaffection to the present government Yea such an infallibilitie ye wont to ascribe to a few of your Bishops let be generall Assemblies that ye made a Canon for the excommunication of all who should be bold to affirme the least errour in any of their workes whether of Canons Leiturgie Homilies◠or any thing else The Service-booke Episcopacie other corruptions which the King hath cōmanded us to abjure are still defended by our opposits that came through their holy hands What here ye cavill at our reiection of your manifold corruptions of the doctrine and discipline of our Church as if we did set up so many new articles of Faith as ye did lately errours which now we doe reiect is not worth a reply But that open declaration which here ye make of your great affection towards the articles of Perth Episcopacie bookes of Service and Canons and great disaffection to the very confession of Faith made by King Iames we cannot passe without observation The inclination of your mind to these articles we did truely suspect by many probable signes But that with your patron Canterburies permission ye should so soone have beene licenced to put these your thoughts in print wee did not expect Yee will we hope hereafter esteeme it no calumnie nor want of charitie in us to avow that notwithstanding our Assemblies ordinance and the Kings Majesties command with the consent of his Counsell to all this Nation to subscribe the abjuration of these novelties yet that our poore Church is in great danger to be pestered againe with them all since the like of you are countenanced to print even to this day such ample defences of all these corruptions and to give to the Service-booke so high a commendation that if it be true our refusing of it cannot be but a high sinne against God and as you told us before an intollerable insolence before the King whom ye teach to discipline us for that fault with a strange punishment Ye will have that rejected Booke resumed and stuffed with a new supplement of more Romish stuffe and then quickly thrust upon us with this peremptour alternative either quietly to beare that Yoake or presently to be banished the Land As for Episcopacie ye will have us embrace it with as great faith as we doe the Bookes of Canonicall Scripture Yee alleadge that Scripture is for neither of the two that Tradition is for both and that Tradition is to be received with no smaller assent then a divine and undoubted faith albeit Canterburie your patron permitt you to print all these things yet upon your word in this place we must take him for an arch-enemie to all poperie In your eight paralell 8. Parallell The Canterburiās offer many more disgraces to Kings thē their opposits ye object to us the excommunication of Kings This is but your slander We goe not so farre in following of Ambrose course with the Emperour Theodosus as Bilson alloweth Of our moderation in this point we have given good proofe For in all the troubles which your faction first and last hath moved our Princes to bring upon us ye cannot say without a manifest lie that ever any of us had the least thought of putting upon them any Church censure What ye might doe if Kings were turned your enemies we know not only now when they are your benefactours farre above your deserving we see how coursly ye serve them they must as profaine laicks be kept far aback with railes from that holy place where ye the Lords priests with your consecrate and anointed bodies doe stand at the Altar Emperours must light downe from their horse and adore you they must acknowledge their Crownes to be so farre subiect to your Miters as a bodie is to the Soule or a man to God Supra cap. 3. M. N. Readily so base persons might get a whip of your Spirituall rod if once ye were firmly established in your Episcopall Thrones as long agoe ye would have beene if these turbulent Puritanes who still have beene rocking and keeping your Chaires in motion had beene put out of the world What thornes Bishops have beene in the sides of Kings especially in England the Chronicles of that Nation doe record and above all other Bishops these of Canterburie the mischivous conspiracie of one of them with Henrie of Darbie against his great Benefactour Richard the second ought never to be out of King Charles eye No passage of the English storie is more worthie of his meditation 9. Paralel We are nothing opposite to the power of Parliaments but wee make Parliaments to be meere cyphers In the ninth Paralell your scoffing and railing veine floweth after the old manner ye obiect our annulling of the acts of Parliament by the decrees of our Assemblie and the extending of the power of our Synods to many secular affaires Doubtlesse ye are the men who by your shoulders most carefully will under-prop the decaying power of Parliaments It grieveth much your Soules to see Parliaments slighted in any of their due rights Alwayes remember your owne and your brethrens Tenets whereby ye make all Parliaments but meere ciphers the arbitrarie Counsels of the Prince to which by his Letters he hath right to call what Commissioners he will and hold back whom he pleaseth with whom or without whom as he thinketh meet it is his owne only right to make to interpret to abolish Lawes to publish them by himselfe alone and command them by a meere Proclamation to be received by all the Subiects without the consent or advice of any man further then is his pleasure to crave This your brethren oft in formall tearmes Supra cap. 8. E. E. F. F. G. G c. and your selfe in the same page sets downe in effect What ye speak of our encroaching upon Parliaments is no wayes true only some evill acts of your evidently corrupted Assemblies whereto ye had obtained by your familiar arts of fraud and force the ratification