The honor of the married clergie, maintayned against the malicious challenges of C.E. Masse-priest: or. The apologie written some yeeres since for the marriage of persons ecclesiasticall made good against the cauils of C.E. pseudo-Catholik priest. In three books. By Ios. Hall, D. of Diuin. Deane of Worcest.

THE HONOR of the Married CLERGIE , Maintayned Against the malicious Challenges of C. E. Masse-Priest : OR , The Apologie written some yeere , since for the marriage of persons Ecclesiasticall , made good against the Cauils of C. E. Pseudo-Catholik Priest .

In three Books . By Ios. Hall , D. of Diuin. Deane of Worcest.

LONDON , Printed by W. S. for H. Fether. 1620.

TO THE MOST REVEREND FATHER IN GOD , AND MY MOST HONORED Lord , GEORGE , Lord Archbishop of CANTERBVRIE , Primate of all England , and Metropolitan , one of his Maiesties most Honourable Priuie Counsaile . MOST REVEREND FATHER , and no lesse honored Lord ,

IT was my desire and hope to spend the residue of my Time and thoughts in sweete and sacred Contemplation . Satan enuying me this happinesse , interrupts me by the malice of an importune Aduersary . Twelue yeeres agoe I wrote a little Apologeticall Letter for the Marriage of persons Ecclesiasticall ; and now thus late , when I had almost forgot that I had written it , a moodie Masse-priest drops out a tedious and virulent Refutation ; thorow my sides striking at the most Honourable , and flourishing Clergie of the whole Christian World ; labouring not so much for my disgrace ( what would that auaile him ? ) as the dishonour and scorne of our holy Profession , in the eyes of our people . I could contemne it in silence , if the Quarrell were only mine ; Now my wrong cannot bee distinguished from thousands : God and his Church are ingaged in this cause , which in my foile could not but sustayne losse ; neither may I be now silent with safetie , without misconstruction . Let this hand and Tongue bee no longer mine , then they may serue my Master in Heauen , and his Spouse on Earth . That which I wrote in some three houres , he hath answered in three quaternions of yeeres ; and what I wrote in three leaues , he hath answered in no fewer Pages then 380. Should I follow him in this proportion , hee might after some Centuries of yeers expect an answere in Tostatus-hydes ; whose first word should be , Quis leget haec ? Or if my patience would delay my reply to the iust paces of his answere , this Volume of his would perhaps ▪ bee vanished into Grossers shops for waste Paper in thuris piperisue cucullos ; and would no more need answere then now it deserueth one . But hearing of the insultation of some Popishly affected , who gloried and triumphed in this ACHILLES pro Catholicis , I addressed my selfe to the Worke , with no little indignation , and no lesse speed : That my selfe-conceited Aduersarie , and his seduced abettors may see how little a well-ordered Marriage is guiltie of deadding our spirits , or slacking our hands ; at the beginning of this Summers Progresse , when it pleased his sacred Maiestie to take notice of this sorrie Libell , and to question with mee concerning it , I had not so much as read it ouer ; so newly was it come to my hands , ere his happie returne , ( bee it spoken to the only glorie of him that inabled me ) I had not only finished this Answere , but twice written it ouer with my owne hand ; and yet made this but the recreation of the weightier businesses of my Calling , which now did more then ordinarily vrge me .

It was my purpose to haue answered ( as beseemeth the person à quo , not ad quem ) mildely , according to my knowne disposition , but vpon better deliberation , I found the insolencie of my Refuter such , that I could not fauour him , and not bee cruell to my cause . If therefore for many ( it is his owne art and word ) railatiue Pages , hee receiue from my vnwilling and enforced Pen now and then , though not a Relatiue to such an Antecedent , yet perhaps some drop of sharper Vineger , then my Inke vseth to bee tempered withall , hee may forgiue mee , and must thanke himselfe : What needed this cause so furious an Inuectiue ? As if the Kingdome of Heauen , and all Religion consisted in nothing but Mayden-head , or Marriage ? Cardinall Bellarmine , when hee speakes of the Greeke Church , wherein a marryed Clergie is both allowed and required , shuts vp moderately ; That if this were all the difference betwixt them , and the Romane Church , Si errorem alium non haberent , ●acilè pax concederetur , Bell. de Cleric . l. 1. c. 21. they should soone bee at peace . If my Refuter had so thought , this had not beene his first Controuersie : Both estates meete in Heauen . Iohn the Virgin rests in the bosome of marryed Abraham ; This inordinate heate therefore of prosecution rises from faction , not from holy Zeale : Hence it was that my Aduersary cunningly singled out this point from many others , ranged in my poore Discourses , as that wherein ( by Bishop Iewels confession ) hee might promise to himselfe the likeliest aduantage of Antiquitie ; and how gloriously doth he vaunt himselfe in the oftentation of Fathers and Councels ! which vaine flourish how little it auayles him , the processe shall shew ; where it shall appeare vpon what grounds no small piece of Antiquitie was partiall to Virginitie , and ouer-harsh to Marriage , B. Rhenan . Arg. lib. de exhor● . Castit . Tertull. as Beatus Rhenanus , a learned and ingenuous Papist confesseth . But this wee may boldly say , that if those holy men had out-liued the bloudie Times , and scene the fearefull inconueniences which would ( after a settled peace ) insue vpon the ambition , or constraint of a denyed Continency , they had doubtlesse changed their note ; Eneas Syluius . Panormitan . Disrandus . Peresius . Mantuanus . Erasmus , &c. and with the moderate and wisest spirits of the later times , pleaded for that libertie which the Reformed Church now enioyeth . The vniuersall concession whereof ( after the priuate Suffrages of worthy Authours ) came to a publike treaty in the Romane Church , Che Coll' introductione del matrimonio de' Preti si farelle , che tutti voltassetto l' affetto & am●r loro alle-moglie , a'figli , & per consequenz● alla cansa , & alla patria : onde cesserebbe la depen denza stretta che l' Ordine Clericale ha con la sede Apostolica , & tanto sarelbe . Conceder ill matrimonio a Preti , quanto distrugger la Hierarchia Ecclesiastica , & ridur il Pont. che non f●sse piu che Vescouo di Roma ▪ Histor. Concil. Trid. pag. 662. Troppo feste , troppo teste , troppo tempeste . Vid. Dallingt . obseru. vpon Guieciard . Doctor Mart. against Pr. M●●r . amids the throng of their late Tridentine Councell , and it is worth the while to obserue on what grounds it receiued a repulse . If Priests should be allowed Marriage ( say those wily Italians ) it would follow that they would cast their affections on their Wiues and Children , and consequently on their Families , & Countries , whereupon would cease that strait dependance , which the Clergy hath vpon the See Apostolike ; In so much as to grant their Marriages , were as much as to destroy the Hierarchie of the Church , and to reduce the Pope within the meere bounds of the Romane Bishopricke . This was the plea of the Clergie ; their thriftie Laitie , ( together with them ) enemies to the blessing , ( or , as they construe it , the curse ) of fruitfulnesse , are wont to plead , Troppo teste : our Gregorie Martin of old computes the preiudiciall increase that might arise from these Marriages to the Commonwealth . It is not Religion , but wit that now lyes in our way . Fond men that dare thus offer to controll the wisdome of their Maker , and will be tying the GOD of Heauen to their rules of state . As it is , no Church in the whole World ( except the Romane ) stands vpon this restraint , whereof the consequences haue beene so notoriously shamefull , that wee might well hope , experience would haue wrought , if not redresse of their courses , yet silence of ours . And surely , if this man had not presumed that ( by reason of the long discontinuance of Popery ) time had worne out of mens mindes the memory of their odious filthinesses , he durst not thus boldly haue pleaded for their abominable Celibate ; The question whereof , after all busie discussions , and pretences of age , must bee resolued into no other then this , How farre the Tradition of a particular Church is worthy to preuayle against Scripture : yea , and against other Churches . A point , which a very weake iudgement will bee able to determine .

In this returne of my Defence , I doe neither answere euery idle clause , nor omit any essentiall : This length of mine is no lesse forced then my Aduersaries continencie : wherein yet my Reader shall not sigh vnder an irksome loquacitie . I presume to dedicate this vnworthy labour to your Grace , whome this famous Church daily blesseth , as her wise , faithfull , and vigilant Ouerseer , as a renowned Patterne of holy Virginitie , and Patrone of holy Marriage . The GOD of Heauen ( whose watch you carefully keepe ) preserue you long to his Church ; and make vs long happie in your Grace , and you euer happie in his plentifull blessings . Such shall euer be the Prayers of

Your Graces most humbly deuoted , IOS. HALL .

THE ANSWERE TO the Aduertisement .

THE man beginnes with a threat , I may not but tremble ; He frights me with an vniuersall Detection of my errours . It is almost as easie to find faults , as to make them . Perhaps the Time had bin as well spent in tossing of his Beades : How happie a man am I that shall see all my ouersights ? My comfort is , that if my Tree were fruitlesse , there would be no stone throwne at it . In the meane while , how well doth the title of a Detector become him that hides himselfe ? If he be not afraid or ashamed of his cause , let his name be known that his victories may be recorded . It is an iniurious and base aduantage to strike and hide ; and after a pitch't Duell to gall a fixed Aduersary out of loop-holes . If his person bee vpon some treasonable act obnoxius , it is hard if some of his names be not free : But if I must needs bee matcht with the shaddow of a Libeller , I will so take him , as he deciphers himselfe : C. E. Cauillator Egregius ; and vnder this true stile of his , am readie to incounter him , and doe here bid Defiance to an insolent , and vniust Aduersary : And first let mee tell my Cauiller , this order is preposterous . If all my errours be at the mouth of the Presse , how is it that two or three of them are thus suffered to out-runne their fellowes ? Was his malice so bigge with these , that it could not stay the time of the common deliuerie ? Needs must they be notorious falshoods , that are thus singled out from the rest . Let them appeare in their owne shapes , vgly , ( doubtlesse ) and prodigious . Ex Decad. Ep. 3. Epist. 5. Reckoned out of Pappus his Enumeration ; My Peace of Rome makes vp 103. The first is , That most shamelesse assertion that Bellarmine vnder his own hand acknowledges , 237. Contrarieties of Doctrine amongst his Catholikes . Could the man but haue patience , he should finde aboue three hundred : What sayes my Detector to this ? Hee hath not seene the seuerals , yet ( like a braue man at Armes ) he professes to kill his enemy ere hee can appeare ; and tels vs those 237. Contrarieties , are nothing but 237. lyes in one assertion . That there are in them so many vntruths I easily grant ; for in Contradictions one part must needs be false ; and Truth is but single : They are vntruths then , ( lyes are too broad a word ) but their owne . My assertion shall only iustifie that they are told ; let him take care for the rest : But they are not in points belonging to Faith and Religion , Obiect . only in matters vndecided , and disputable ; The sequell shall try that shift ; Sol. Why doe wee fore-stall our Reader ? Who knowes not that there cannot bee so many points fundamentall ? Let him take them as they are , I aggrauate nothing ; It is but only in such light chaffe , as this ; In the number and extent of Bookes Canonicall , wherein DRIEDO , ERASMVS , GENEBRARD , CAIETAN , SIXTVS SENENSIS are acknowledged to oppose the rest ; In the Popes infallibilitie of iudgement , wherein GERSON , ALMAYNE , Pope ADRIAN , ECKIVS , HOSIVS , PIGHIVS , WALDENSIS are at quarrell ; In the reach and originall , of spirituall iurisdiction , wherein ABVLENSIS , TVRRECREMATA , FRAN. A VICTORIA , ALPHONSVS DE CASTRO , &c. proclayme to differ : what should I instance in more ? It is but in the Popes power in Temporalties , in the inerrablenesse of Councels , whether particular confirmed by the Pope or Generall ; in the authoritie of Councels aboue Popes , in the force of Vowes , in the worship due to Images , and the like . These and such other are the slight Trifles ( since all cannot bee weightie ) impertinent to faith , wherin the Romish Doctors varie .

Neither doth my assertion of their discord gall him more , then of our Vnitie : O the fore-head of Heretikes ! I said that we in our Church differ only in Ceremonies , they in substance . Let him giue leaue to the contra-diuision of these two , and I will take leaue to maintayne the indiuision of the Church of England , in the dogmaticall points of Faith .

This boldnesse , together with my eminent ignorance , makes him admire the scarcitie of learned men in our Countrey , that could finde no better Doctors to send to Dort-Conference then Master HALL . To your griefe , Sir , it was a Synode , and that noble and celebrious ; Neither was it out of want that your silly Aduersarie was sent thither . This happie Iland ( which hath no blemish but that it yeelds such Vipers as your selfe ) abounds ( as you too well know ) with store of incomparable Diuines ; such as may set your Rome to schole . So , as the Messengers of PYRRHVS long since called your Italie , a Country of Kings , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and Egypt was wont to be called the Countrey of Physicians , so may this blessed Iland of ours iustly merit the title of The Region of DIVINES . For me , I can be content to bee base enough in mine owne eyes , but if my disparagement shall redound to my betters , I dare tell him it is my comfort , that I was sent thither by a iudgement no lesse infallible , then of PAVL the Fift . Let himselfe or any of his Eaues-dropping companions ( to whom that place stood open ) say wherein I shamed those that sent me . It was my iust griefe , that the necessitie of my health , Necessitate propellente , proditio est ea lacere quae quis stu●ios● perfecerit . Chrysost. in i●la : vtinam tolerassetis , &c. yea of my life , called mee off immaturely ; but since either death or departure must bee yeelded to , others shall iudge whether I went away more laden with infirmity , then ( howeuer vnworthy ) with approbation .

But that second lye of mine is so loud , that all my Brethren of Dort must heare it , and they which were lately the Witnesses of my sinceritie ( gracing me with the deare Testimonie of their approofe ) are now made the Iudges of my impudencie . What Monster of falshood will come forth ? In my censure of Trauel glancing at the Iesuiticall bragge of their Indian Miracles ( whereat their very friends make sport ) I charge Cardinall Bellarmine for an auoucher of these Coozenages , who dares auerre that his fellow Xauier , not only healed the Deafe , Dumbe , and Blinde , but raysed the Dead , to which I adde ( whiles his Brother Acosta , after many yeeres spent in those parts , can pull him by the sleeue , and tell him in his eare , so loud that all the World may heare , Prodigia nulla producimus . ) This is my Indictment ; Let me come to my Tryall : Cast mee , if yee can , yee reuerend heads ; I craue no fauour . Where lyes this so lewd lye , and malicious abuse ? That BELLARMINE sayes thus of the Iesuite XAVIER is not denyed ; That ACOSTA sayes thus of himselfe , and his fellow Iesuites , is granted ; The first lye yet is , ACOSTA was neuer in the East-Indies at all , nor XAVIER in the West ; and how then could ACOSTA spend many yeeres in those parts ? A perilous Plea ! Who euer , I beseech you , mentioned either East or West ? I spake of the Indies in common ; so did his BELLARMINE , from whom I cited this , Bell. de notis Eccles. l. 4. c. 14. Claruit etiam in Indijs omni genere miraculorum , &c. Here is not one of the Indies mentioned , but both or either ; If both liued in the Indies , though not in one Towne , in one Countrey , in one Indie ; wherein haue I offended ; whiles speaking of the Indies in generall , I said that XAVIER and ACOSTA liued there ? Yet this is one lye ( he saith ) and that so long a one , as that it reacheth as far as it is from the East to the West , from the Artick to the Antarctick Pole ; wherein I doubt not but your reuerences will easily marke the skill of this learned Cosmographer . Some parts of those instanced Indies differ not so farre ; not to speake of the small strait of Anian ; the mentioned Region of Mexico is not aboue foure-score degrees from Iapan : Either your construction must fauour him , or else this must goe into the Booke of ouersights .

The second lye is , that ACOSTA pulled BELLARMINE by the sleeue in this assertion , as if hee denyed those Easterne Miracles , which hee elsewhere confesseth . Indeed , this saucines were dangerous . The red Hat ( you say ) is fellow to a Crowne . But shall I confesse where I erred ? My dull head could not conceive that God should bee the God of the Mountaynes ; and not of the Valleys ; Of the East-Indies , not of the West ; and yet be the Iesuites God in both : Especially , Ios. Acosta l. 2. de sal . Ind. c. 9. since the reason that IOSEPH ACOSTA fetches from the persons ( which should be the subject of those Wonders ) holds as equally for both Indies , as an Almanack made for the Meridian of one Citie , serueth the Neighbours .

Hitherto then the Prologue of my infamous falshoods , such , as if all my Writings could haue afforded any equally haynous , these had neuer beene chosen out to grace the front of his Detection ; There must needes bee much terrour in the sequell .

The rest of this storme falls vpon our learned Professor , Doctor COLLINS ; one of the prime ornaments of our Cambridge ; the partnership of whose vniust disgraces doth not a little hearten my vnworthinesse . The World knowes the eminencie of that mans Learning , Wit , Iudgement , Eloquence ; His Workes prayse him enough in the Gate ; Yet this Malapert Corner-creeper doth so basely vilifie him , for ignorance , sillinesse , pratling , rusticitie , lying , as if in these only he were matchlesse . Indeed whom doth the aspersion of that foule hand forbeare ? Vilium est hominum alios viles facere ? I appeale to all the Tribunals of Learning thorow the World , whether all Doway haue yeelded ought comparable to that mans Pen : whether hee haue not so * * This Booke of Doctor Coll. C.E. falsly insinuateth to haue beene suppressed . All Stationers shops can conuince him of a lye : Nothing euer fell from that learned hand , without applause . coniured downe his CACO-DaeMON IOANNES , that he neuer dares to looke backe into the light againe ; whether his EPHATHA bee not so powerfull , that if his Aduersarie were any otherwise deafe then the blocke which he worships , it might open his eare to the Truth : It angers C. E. to heare that Kings should not dye , or perhaps , that they whose heads are anoynted , should dye by any other then anoynted fingers ; The sentence of his Cardinall and Iesuites both de facto , and de iure , of deposing and murdering Kings , is now beside our way ; Only wee may reade afarre off in capitall Letters , Arise Peter , kill and eate : He knowes the word , with shame enough . I will not so much wrong that worthy Prouost , as to anticipate his quarrell ; rather I leaue the superfluity of this malice to the scourge of that abler hand ; from whom I doubt not but C. E. shall smart and bleed so well , that hee may spare the labour of making himselfe his owne Whipping-stock on Good-Fryday .

By reason of my necessary absence from the Presse , many Errata haue passed , whereof these are more obuious to my Reader , which I desire him to correct .

Errata .

PAge 29. Marg. Beatit . tit for filij . p. 31. l. 13. Ad , redundat . p. 35. l. 21. And , redundat . p. 49. l. 20. for Scholer read Schole . p. 52. Marg. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 53. l. 9. affectly r. affectedly . p. 54. l. vlt. pacem r. parem . p. 70. l. 18. Theu r. the. p. 76. l. ● . was r. vses . p. 81. l. penult. there r. thee . p. 85. Marg. prius r. p●ius . p. 97. l. 16. vigilantius , r. vigilantius : p. 101. l. 2. dare r. cleare ▪ p. 103. l. 17. now r. ●ow . p. 107. l. 21. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 138. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 1●9 . l. 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ibid. l. 2● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 150. l. 11. iustly r. vniustly . p. 157. l. vlt. prosecuted r. persecuted . p. 160 l. 12. somewhat r. somewhere . p. 164 l. 21. the redundat . p. 165 l. 2. Ochius r. Ochi●s . Ibid. l. vlt. holy water r. hot water . p. 170 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 184. l. 27. not redundat . p. 204. l. 10. ●●tting r. sitting . p. 243. l. 16. Missa r. Missam . p. 246. l. 5. Moreover , r. How-euer . p. 277. l. 4. apostare , r. apostatare . p. 309. peremptore r. peremptory . p. 325. F rēdundat . p. 335. interpraetabuitur r. interpretabitur .

THE HONOVR OF THE MARRIED CLERGIE maintained , &c. The first Booke .

SECT. I.

NEyther ▪ my Charitie , nor my Leysure , nor my Readers Patience , will allow me to follow my Detector in all his Extrauagancies , nor to change idle words of Contumely with a Babbler . Declamationes ambitiosorum opera , otiosorum cibi sunt . Scal. Exer. 307. His twelue first Pages , are but the light froth of an impotent Anger ; wherein he accuseth my bitternesse , and professeth his owne . For me , I appeale vnto all Eyes ; if my Pen haue beene sometimes zealous , it was neuer intemperate : Neither can hee make me beleeue , that my Passions need to appeare to my shame , in calling Rome Prostitute , Prostituta illa Ciuitas . or himselfe shamelesse ; or in citing from the Quodlibet of his owne Catholike Priests , the Art of his Iesuites , in a a The particulars of this Historie he shall receiue in due place . Drurying of young Heires . There is neither Slander , nor Shame in Truth . For himselfe , he confesseth to haue sharpened his Pen , and to haue dipt it ( perhaps too deepe ) in Gall : But where his Inke is too thicke , he shall giue me leaue to put a little Vineger to it , that it may flow the better . In the meane time he shall goe away with this glory , That a fouler Mouth hath seldome euer wip'd it selfe vpon cleane Paper .

After those waste flourishes , his thirteenth Page begins to strike ; Refut. p. 13. wherein he chargeth me with odious basenesse , and insufficiencie , in borrowing all my proofes from Bellarmines Obiections , dissembling their Solutions . The Man were hard driuen , that would goe to borrow of an Enemie . If all my Proofes be fore-alledged and fore-answered by his Bellarmine ; to what purpose hath this Trifler blurred so much Paper ? There ( he saith ) shall the Reader see all my Scriptures answered , the Doctrine of Deuils explicated ; there , that other , Let him be the Husband of one Wife , and , Marriage is honourable : Answered indeed ; but as he said ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) answerlessely . Such cleare Beames of Truth shine in the face of these Scriptures , that all the Cob-web Vayles of a Iesuites subtiltie cannot obscure them .

Their very Citation confutes their Answer . And where had we this Law , That if a Iesuit haue once meddled with a Scripture , all Pens , all Tongues are barred from euer alledging it ? If Satan haue mis-cited the Psalme ( He shall giue his Angels charge ouer thee ) for Temptation , may not we make vse of it , for the comfort of Protection ? Briefly , let my Cauiller know , that it is not the friuolous illusion of any shuffling Iesuite , that can driue vs from the firme Bulwarke of the holy Scriptures . In this , they are clearely ours , after all pretences of Solution ( as he shall well feele in the Sequele ) and shall secure vs against all humane Opposition . Before the disquisition whereof , somewhat must of force be premised , concerning the state of our Question .

SECT. II.

WHere , that all Readers may see , how learnedly my wise Aduersarie hath mistaken me , and himselfe ; I must tell my Detector , That all his tedious Discourse sits beside the Cushion : Refut. p. 12. For thus he writes of my Epistle ( so as his whole Scope is to disproue the single life of Catholike Priests , and thereby to impugne our Doctrine in that behalfe ) vpon which conceit , he runs into a large proofe of the strong Obligation of Vowes , the necessitie of their Obseruation , the penaltie and danger of their Violation , the prayse of Virginitie , the possibilitie of keeping it ; and vpon this very ground builds he the tottering Wall of his whole ensuing Confutation : insomuch , as ( Pag. 130. ) he sayes , That Marriage all times , without contrary Iniunction , was lawfull , is not denyed ; nor wil it be proued in haste , That Priests , or such as had vowed the contrary , might vse that libertie : and we say not , that Virginitie is violently to be imposed on any , for it commeth by free election ; but where the Vow is free , the Transgression is damnable . Thus he .

Now let all indifferent Eyes see , whether the only drift of mine Epistle be , not to iustifie our Marriages , not to improue their Singlenesse ; to defend the lawfulnesse of the Marriage of our Clergie , not to iustifie the Marriages of the Romish ; to plead for the Marriage of our Ecclesiastiques , not of Popish Votaries .

In expresse termes , I dis-auowed it . The interuention of a Vow makes a new state . Let Baal plead for himselfe . What is it to me , if the Romish Clergie may not be Husbands ? or if , according to the French Prouerbe , They haue a Law not to marry , and a Custome not to liue chaste ? Let it be their care whom it concernes ; only I will haue leaue to speake for our owne . Neither did I euer derogate ought from sacred Virginitie , or lay it leuell ( whether absolutely , or in all circumstances ) with holy Matrimonie ; neither did I euer conceiue of an impossibilitie of Continence in some persons : Take away these three Grounds , ( which I vtterly disclayme before God and Men ) together with his petulant Raylings , and idle Excursions ; and what is become of the Volume of my great Aduersarie ? Those three vast Paragraphes are shrunke into so few sheets of Paper , that a Mouse may as soone runne away with his Booke , as with his God .

My Masters of Doway , if ye be the Superiors , vnder whose permission this worthy Worke sees the light ; for shame keepe vp your lauish Vnthrifts of good time , and send vs such Antagonists , as may not saine Occasions to emptie their Note-Bookes . One dash of a Pen might thus iustly answer the most part of this bloughtie Volume ; wherein , like a Drunken Man , hee makes a Fray with his owne shadow , and like an idle Whelpe , runnes about after his owne Sterne . But , that hee may not complayne to be cast off too contemptuously , hee shall receiue a faire account or Particulars .

SECT. III.

THe Theme of my Epistle is plainely no other , then our Marriage censured ; hee answeres , of Theirs . I would there were such cause of familiaritie and intirenesse , that what is said of one , might agree to both : But the World knowes wee are two . If I say our Clergie is heartily loyall to their King ; will hee straight take it , of theirs ? If , that our Clergie is willingly subiect to more then the directiue Power of their Soueraigne , will he challenge this to theirs ? The very Point which I purposely declined , he followes in hote chase . Euen moderate Papists ( they are the words of my Epistle ) will graunt vs free , because not bound by Vow , not so farre as those old Germanes , pró posse & nosse : And yet all my Detectors refutation still driues at the supposition of a Vow . What haue we to doe with Votaries ? Our Clergie is free , whether as Clergie , or as ours : First , as persons Ecclesiasticall ( qua tales ) For , Holy Orders , whether as Orders , or as Holy , are no hinderances of Matrimonie , as Cardinall Caietan truly , and with him , the whole Schoole . That which may be pretended for Impediment , is either a Vow annexed , or an Ecclesiasticall Statute .

b b Ordini sacro debitum Continentiae non est essentialiter annexum . Dom. Soto . l. 7. q. 4. de Iure & Instit. As for the Vow , it is so farre from being essentiall to holy Orders , as that it is made by c c Vide Caietan . Opus● . de Castit . Act. Conc. Trid. Alia est causa Monachi , alia Clerici . Extr. de Voto , &c. Plura profitendo promittit Monachus , quàm recipiendo sacrum Ordinem Clericus . some learned Papists a difference betwixt the Obligation of their Religious , and their Priests , That their Religious are bound by a solemne Vow to single life in the very intrinsecall nature of their Profession ; their Priests onely by a Church-Constitution , without Vow . And those that goe further with their famous Cardinall , and teach , That it is expressely forbidden to Bishops , to ordayne any , without the promise of single life , ground this but vpon an Epistle of Pope Gregorie d d Dist. 28. Greg. Petr. Diacon . l. 1. ep. 42. Caiet. vbi supra . Polyd. Virg. &c. , a late and weake foundation ; and besides hold , that their Vow is but semi-solemne , and accidentally incident into this Profession : for so much as here is neyther a direct Exhibition of the Body to this purpose in the Offerer , nor a direct Consecration to this end in the Admitter ; both which make vp the solemnitie of the Vow : vpon which reason , according to them , a Religious Order , because it yeelds ouer the Body vnto an estate repugnant to Matrimonie , doth of it selfe , in it owne nature , both hinder Marriage , and nullifie it ; not so the Ecclesiasticall . To which wee may adde , That according to their own e e Maldonat . sum . q. 15. art. 17. Item Voti solennitas ex sola constitutione Ecclesiae est inuenta , Matrimonij vero vinculum ab ipso Ecclesiae capite , rerum omnium condit●re , &c. Extra . Item , vinculum voti solennis , & solutio eius est ex statuto Ecclesiae . Antonin . Simplex votum apud Deum non minùs obligat quàm solenne . Celest . extr. qui Clerici , &c. Doctors , Solemnitie and Simplicitie make no difference of the Vow before God , though before the Church . A distinction too slight , too newly vpstart , to ouerturne an ancient and well-grounded Institution . Neither need wee any better , or other proofe of the inconnexion of this Vow with holy Orders , then that of their owne Dominicus à Soto , f f Non est de essentia Sacerdotis seruare castitatem quandoquidem . Graeci etiam ab Ecclesia Latina permittuntur in coniugij foedere permanere . Dom. Sot . l. 7. de Iure . q. 4. Non est de essentia Sacerdotis , &c. It is not of the essence of a Priest ( saith he ) to keepe single ; for that the Grecian Clergy are permitted euen by the Roman Church to continue in the estate of Marriage . What can be more cleare ? If there were a necessarie and inseparable connexion of a vowed Continencie , with holy Orders , then would not , neither could the Roman Church acknowledge a true Priesthood , where it finds coniugall Societie ? Their act of allowance to the Greeke Church , implyes a faire independencie of these two , which some of their clamorous Clients plead to haue indiuisibly coupled . So as now all the strength of this necessary Celibate is resolued into the power of a Church-Statute ; and of what Church , but the Roman ? All other Churches in the World , P. Venetus . Brocard . Lud. Vertomannus . Ios. Indus . of the Christians in India and Cathaia , &c. as of Armenia , Grecia , Syria , Ethiopia , Russia , the Georgians , &c. allow the coniunction of Ministerie , and Marriage ; and are so farre from requiring a Vow of necessarie Continencie , that they rather erroniously prerequire a necessitie of Marriage in the persons to be ordained .

Non si quid Turbida Roma eleuet , accedas . Pers. It is onely the Church of g g Ecclesia statuto , nec vniuersalis , sed Latinae . Espenc . l. 1. de Cont. c. 13. Rome , the great and imperious Mistresse of the World , that imposes the yoke of this Vow vpon her Vassals . Imposes it , but ad libitum ; so as her great Paramour ( in whose vast Bosome that whole Church lyes ) may dipense with it as he lists . Heare that irrefutable discourse of Cardinall Caietan : His wordes beare weight , and are not vnworthie the eyes of my Reader . Idcirco cum summus Pontifex possit ad libitum , &c. Caiet. Opusc . de Castitate . Therefore ( saith he ) since the Pope may at his pleasure loose the Bond of that Statute , it followes necessarily , that if a Priest of the Westerne Church shall marrie by the Popes leaue , without any reasonable cause , that such Marriage of his is a true Marriage , and the parties married are true Husband and Wife , and their Issue truly legitimate ; although in so marrying , both the parties should sinne mortally , in doing this act against the Vow of Chastitie , without a reasonable , Dubia causa . or at least a probable cause of their so licencing ; and consequently , neither should the Pope himselfe bee excused from mortall sinne : But if there be any reasonable cause of dispensing with this Vow of Chastitie ; then the partie thus marrying , and dispensed with , may both safely marry , and liue in Marriage . And hereupon it appeares , That since a reasonable cause of dispensing with this Vow of Chastitie , may be not onely the publike Vtilitie , whether Ciuill or Ecclesiasticall , but any other greater good then the obseruing of that Chastitie ; it iustly followes , that the Pope not onely may , but with a safe Conscience may dispense with a Priest of the Westerne ( or Romane ) Church , that he may marry ; euen besides the cause of a publike benefit . And therefore the determination of some hath beene too presumptuous , in affirming , That absolutely , and without such cause , the Pope cannot dispence : whereas ( as we haue shewed ) the Pope may doe it without any cause , though in so doing he should sinne ; and with any reasonable cause , without sinne : and in both , the Matrimonie stands firme . Thus he .

Words that need neyther Paraphrase , nor Inforcement . And how h h Sedes clementissima quae nulli deesse consueuit dummodo albi aliquid vel rubei intercedat . Matth. Paris . Alius abusus est in Dispensationibus cum Constitutis in Sacr. Ord. &c. vsuall the practice of this Dispensation hath beene ( that we may not rest onely in Speculation ) appeares enough by the ingenuous complaint of their i i Concil. Selector . Card. Si Sacerdotes non maturâ deliberatione se astrinxerunt videat Rom. Pont. qui circa haec solet dispensare quid sit agendum in particularius . Mart. Peresius , &c. selected Cardinals , to Paul the third : Who cry downe the abuse of these ouer-frequent Grants , which they would not haue yeelded , but vpon publike and weightie Causes ; especially ( say they ) in these Times , wherein the Lutherans vrge this matter with so much vehemence . Neither is it long since our kind Apostate M. Carier gaue vs here in England ( from bigger Men then himselfe ) an ouerture of the likelyhood of this liberall Dispensation , from his holy Father of Rome , vpon the conditions of our re-subiection . Would we therefore but stoope to kisse the Carbuncle of that sacred Toe , our Clergy might as well consist with holy Wedlocke , as the Grecian . Oh , the grosse mockerie of Soules , not more ignorant , then credulous ! Will his Holinesse dispense with vs for our sinne ? Wee can be dispensed with at home for his Dispensation . It is their Sorrow , that the World is growne wiser , and findes Heauen no lesse neere to Douer-Cliffe , then to the Seuen-Hills .

And ere we leaue this Point , it is very considerable , what may be a reasonable cause of this Dispensation : For those very k k His votis astrictus , non potest Matrimonium absque Dispensatione i●ire , quam uis vehementissimis carnis stimulis vrgeatur , &c. Sanc● . l. 7. de Matr. Imped . Disp. 11. Iesuites , which hold the power of this Vow such , That the vehementest tentations and foyles of the flesh may not be relieued with an arbitrarie Matrimonie , since the matter of this Vow is so important , and carries so much danger in the violation , as that it is not to be left to the power of a priuate Iudgement ( though morally certaine ) whether Matrimonie ( all things considered ) bee in this particular expedient ( for that may be fit for a man as a singular person , Authoritas superioris dispensantis expectanda est . which is not fit for him as part of the community ) yet they graunt , Communis illa regula Doctorum & nominatim Caietani , nimirum quando ei q●i vouit , constat aliquid esse melius praeteritâ voti materia posse propriâ authoritate recedere . Sanch. de Matr. l. 7. de Impedim . Disp. that this extreme perplexednesse and violence of carnall motions , is a iust cause of dispensation . What neede wee more ? Though some l l Angel . Matr. 3. Imped . 5. in fine vera cruz . 1. part . spec. art. 15. Casuists be more fauourable , and graunt that in such cases , wee may not onely allow , but perswade Matrimonie to the perplexed Votarie : As Cardinal m m Aen. Syl. Epist. 307. So Benedict . 12. gaue Dispensation to Petrarch , Archdeacon of Parma , to marry , his Laura ( too neere him in bloud , as it is thought ) and , ex vberiore gratia , that he should keepe all his Promotions , and receiue yet more , on condition , that the said Benedict might haue the vse of Petrarchs Sister , Matth. Parker . Defens . of Pr. Marr. ex Fasciculo Temp. & Platina , & vita Petrarchae , &c. Aeneas Syluius ( who was neuer lesse Pius , then when he was Pius ) giues this heartie aduice to his friend Iohn Freiind , a Roman Priest , that hee should ( notwithstanding his Orders ) helpe himselfe by Marriage ; yet the former will serue our turne . If therefore those Superiours , which haue all lawfull and spirituall authoritie ouer vs , shall haue thought good , vpon this reasonable cause , to giue a generalitie of dispensation to all such of our Clergie , as shall not after all carefull and serious indeuours , find themselues able to contayne ; allowing them by these lawfull remedies to quench those impure flames : What can any Iesuite or Deuill except against this ? This is simply the cleere case of them whose cause I maintayne .

And yet further , Put case this had not beene ; if without the thought of any Romish Dispensation , the n n Occidentalis ( non Orientalis ) Ecclesia castitatis obtulit votum , in Dist. 31. Eastern Church neuer held it needfull to require the Vow of single Life in the Ministers of the Altar , ( they know the words of their own Glosse ) why should not our Church challenge the same immunitie ; for ( that from the generall consideration of Ecclesiastiques , as such , wee may turne our eyes to our Ecclesiastiques , in speciall ) no Church vnder Heauen kept it selfe more free from the bondage of those tyrannous Impositions .

The o o Vid. postea . Epist. Girard . Eboracens . Arch. ad Anselm . Clergie of this Island from the beginning , neuer offered any such vow , the Bishops neuer required it , for more ( if any credit be due to Histories ) then a thousand yeeres after Christ . The great Champion of Rome , Huntingd. Fabian . Polydor. Virgil. vid. post . lib. 3. Master Harding , was driuen to say , They did it by a Becke , if not by a Dieu-gard , but could neuer proue it done by either . Neither is it more worth my Readers note , then my Aduersaries indignation , that the wise Prouidence of God so pleased to contriue it of old , as that from the beginning of the first Conuersion of this happy Island , it rather conspired with the Greeke Church , then with the Roman ; After the Grecian account we kept our Easter , in so much , as Beda tells vs , that Pope Iohn the fourth ( about the yeere 637. ) was fayne to require of the English , that they would keep their Pasch after the Roman fashion ; a difference ( as it was then taken ) of no small importance . The storie of Saint Aidanus and Colmannus , may be herein an abundant witnes : And for the Britons , Beda left them in the Cloze , both of his Life and Historie ; fast to Greece , loose from Rome .

After the Grecian forme we celebrated the Sacrament of Baptisme . After the Grecian Libertie wee continued the Marriages of persons Ecclesiasticall ( through so many Centuries of yeeres ) without the scandall , without the contradiction of the Christian World ; so as now we are but repossessed of the ancient right of our Forefathers , which the interposition of the Romish tyranny , for a while , iniuriously debarred . Our Aduersaries haue wont to brand vs for the vncharitable censures of our Forefathers , and can they thinke the successions of many Generations so faithlesse , that they made solemne Vowes , for no other purpose , but onely to breake them ? It was the question of the rich and precious Iewell of England , to which his hardie Aduersarie had neuer the face to reply . My Refuters forehead is stronger , with a weaker wit ; Let him trie here the power of his audacitie . And if the Church of this Iland , in the dayes of her forced seruitude to the Roman See , maintayned this libertie ( as we proue in the sequell ) and deriued it to Posteritie , how much more free shall it bee for vs to renue and inioy it , after the iust excussion of that seruile yoke ?

Let now C. E. goe waste good houres , and marre cleane Paper in disprouing the Marriage of Romish Votaries ; and in the meane time come as neere my Question , as Thames is to Tiber : What is this but to mocke the Reader , and abuse himselfe ? How much wiser is hee growne in the processe of his discourse , where hee graunts our Marriage , and denies our Clergie ? from which weake and witlesse Hold , if wee beate him not , in the due place , we suffer not enough from that rude Hand .

SECT. IIII.

HAuing then hitherto detected no error , Refut. p. 17. no ignorance but his owne ; hee now descends to vntruths , and finds here so many mistakings , lies , falsifications , that a Reader would wonder , by what Arte I could couch so many of them in so small a roome ; and might verily thinke that I could out-lie the Legends , and out-iuggle a Iesuite . But ere I haue done , these shall appeare to bee but the fictions of a passionate fugitiue , the Man shall be cooler , I shall bee innocent , and my Reader shall say , that if that forehead had not beene so oft crossed , it could not haue had so little shame .

My first vntruth is , that I auouch Saint Paul to call the single life of Priests , A Doctrine of Deuils . Reader , Is my Detector awake ? I said , That to maintayne the vnlawfulnes of the Marriage of the Ministers of God , is , according to Saint Paul , A Doctrine or Deuils ; and now hee would perswade the World , I said thus of the single life of his Priests . What can wee make of this ? That single life is a Doctrine ? If not truth , yet let him learne to speake sense . But , that he may not alwayes refute what I neuer affirmed ; I must ghesse at what he meant : He would elude this charge , with that stale shift , worne out with the Pens of his Predecessors , that Saint Paul is to bee vnderstood according to Theodoret , of those which call Marriage execrable : Nuptias execrabiles , &c. according to Saint Austin , that say , Marriage is euill , and of the Deuils making : according to Clemens Alexandrinus , Of those that abhorre Marriage : Of Manichees , and other Heretikes , as Ambrose and Epiphanius , from which Catholikes are so farre , that they approue it for a Sacrament .

First , the words of Saint Paul are ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) forbidding to marry , not condemning Marriage . Then , we know well , what the Tacians , Ebionites , Encratites , Montanists , Marcionites , Manichees , Adamites , and Apostoliques held of Matrimonie . The Apostle brands them here : But what ? Them onely ? Whiles he condemnes them , doth hee free those that partake with them ? The Act is one , Forbiddance of Marriage ; whether to some , or to more , or to all , S. Paul expresses not : The number doth not varie the qualitie . And if one be a part of all , then to condemne Marriage in some one kind of Men , can it be other then the partaking of an vniuersall condemnation of it ? This then onely hee hath gayned , that some others haue beene deeper in this euill , then themselues . Obiect .

But our Apostle speakes of them which condemne Marriage as euill in it selfe .

We take what he giues : Answ. No mans mouth shall condemne my Refuter , but his owne . What was hee that accused Marriage of Vnholynesse , out of Sancti estote ; Bee yee Holy . All things are cleane to the cleane . of Vncleannesse , out of Omnia munda mundis ; of Contamination with carnall concupiscence : Was it not his owne Pope p p Innoc. Exuperio Tolos . Episc. Epist. 3. c. 1. Dist. 82. Proposuisti . Innocentius ? Who was hee that interpreteth of Marriage , the Text Rom. 8.8 . Those that are in the flesh cannot please God , that called the married Man no lesse then the Whoremonger , Sectatorem libidinum , Praeceptorem vitiorum ; A follower of Lust , a teacher of Vice ; that said , Marriage was a loosing the reynes to Luxury , an inhiation after obscene lusts , was it not his Pope q q Ead. Dist. c. Plurimos ad Himersū Tarraca , Ep. 1. Semoue namque differentiam peruersi nominis Connubij , vnam candemque rem effecisti Adulterij & coniugi● , Laur. Valla , Canon . Eccl. Later . l. 1. de Volupt . Siricius , the first Founder ( if wee may beleeue their now defaced Glosse ) of forced Continency ?

Who was it that called Marriage a defiling with vncleane societie , and execrable contagion ? Was it not his Councell of r r Vxorum aut quarumcunque foeminarum immanda societate , & execrabi●i contagione turpari , Couc . Tol. S. c. 5. cit. à C. E. p. ●31 . Toledo ?

Who was it that called Marriage ( Spurcitias immundas ) filthy beastlinesse ? Was it not his s s Vide Regist. Eccl. Wigo●niensis , postea . l. 3. Saint Dunstan and Oswald ? Let him construe this , and then tell mee , what it is ( if this bee not ) to condemne Marriage as t t Essendo il matrimonio vn stato Carnale : Pleaded in the Councell of Trent , Histor. Concil. p. 662. euill . Yet more , his owne example shall conuince him : He pleades out of Saint Austin , that this Text amongst others , intends to strike at the Manichees ; Now , the Manichees allowed Marriage to their Auditors , that is ( Analogically ) their Laity , forbad it to their Electi , that is , their Clergie ; So farre approuing it in their Layick-Clients , that no modest Pen may write u u August . de Haeres . ad Quod-vult-Deum . whence they fetch 't their Sacramentall Bread : Either then the Manichees must bee excluded , or Papists must bee taken in for company into this Doctrine of Deuils . It is true , they mis-call Marriage a Sacrament ; So as wee may well wonder at these two extremes in one Doctrine : and study in vayne how the same thing should bee Sacred in a Ceremonious inchoation , and in the reall consummation morally impure , how a Sacrament should bee incompatible with a sacred Person : These Sphyngian Riddles are for better Heads : With what Brow then can my Detector adde , Refut. p. 19. That with Saint CHRYSOSTOME and Saint AVSTEN , they doe but compare marriage , they doe not condemne it ; Onely teaching Marriage to be good , Virginity better ; with Fulgentius not so comparing Virginity to Corne , that they count Marriage Cockle ? In this where should they finde an aduersary ? But , if Luxury , Filthinesse , Vncleanenesse , Contagion , Beastlinesse , Vice , Obscenity , bee the stiles of good , wee can well allow them to the honour of Es. Virginitie , and are content our Marriages should passe ; for euill .

SECT. V.

MY second vntruth ( he saith ) is , That I make the single Life of Priests the brand of Antichristianisme . Shamelesse Mouth ! Where did I euer say so ? My words are ; Refut. p. 19 , 20. Were it not for this opinion , the Church of Rome would want one euident brand of her Antichristianisme . The life is one thing , the opinion another . Single life is good , the opinion of the necessitie of single life , and the vnlawfulnesse of the Married , is Antichristian . What can bee more plaine ; yet this wilfull Slanderer tells the World , that I make the profession of Continence , Antichristian : Whereas wee doe willingly professe , that true profession of true Continency is truely laudable ; that the forceable imposition of it , as necessary to some state of men , sauours strongly of that Man of sinne : Now , let my Reader iudge , whose vntruths my Aduersarie hath hitherto detected .

Neither can I eate that word of mine , vnlesse I would renounce the Apostle ; who seemes purposely to decipher our Romanists by these lines . For , hauing immediately before described the condition of Bishops , and Deacons , with their Wiues & Children ( allowing them indifferently with others a married estate ) hee presently ( as fore-seeing that Point which would bee most subiect to contradiction ) fore-tells , that the seducing spirits of Antichristianisme would forbid marriage ; and this hee fore-prophesies shall bee done in the latter , or ( as their Vulgar and Rhemists turne it ) in the last Times ; And if 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may agree to all the Ages of the Church after Christ , yet most to the last , and that other addition seemes to strengthen this sense . and that by them , which shall speake lyes in hypocrisie . Neither of which can so exactly agree to those first Heretikes ; who , as they were early in time , so also grosse in their Doctrine ; wherein there was more open impietie , then secret dissimulation .

SECT. VI.

IN vaine therefore doth my Refuter bring in Saint Paul , as an a-better of his forced Continence ; whiles he saith of yonger Widowes , that , Refut. p. 21. When they haue begun to waxe wanton against Christ , they will marry , hauing damnation , because they haue forsaken their first faith . In which place ( boulted before to the Bran by many Controuersers ) mine Aduersarie hath learned of his Bellarmine , to triumph aboue measure . This first faith ( saith hee ) all the Fathers , without exception , vnderstand to be a Vow , or Promise , made to God of Continence , in the state of Widdowhood . It is a wide word ( All the Fathers . ) I had thought I had read in holy x x L. 6. de Trinitate de Beat. tit . Dei ad Theophilum . Et instrumenta libertatis semel concessa per iterationem infirmatis . ATHANASIVS , Vae vobis qui primam fidem baptismi coelitus institutam irritant facitis ; Wo to you that make void the first faith of Baptisme ordayned from heauen . I had thought y y Non sunt digni fide qui primam fidem Baptismi irritam fecerunt , Marcionem loquor & Basilidem . Hier. Prooem. in Epist. ad Tit. Hierome had somewhere said , They are not worthy of beliefe , which haue voyded their first beliefe , MARCION I meane and BASILIDES ; whom yet I neuer found condemned for the breach of any Vow of Continence . I had thought , the Authour of the Interlinear Glosse , would not haue crossed all the Fathers , in expounding it , Fidem baptismi ; The faith of Baptisme , which is indeed the first Faith ; and the Apostle saith ( The first ) not ( the former ; ) as for that other , which he imagines , a Vow of continued Viduitie , it was neither Faith nor First ; let him instance ( if hee can ) where our Apostle takes Faith for a Vow . Rather , as if hee meant to expound his owne word in this very Scripture , and this occasion , he cleeres this doubt , whiles he speakes of the wilfully improuident Man , that he hath denyed the Faith , and is worse then an Infidell ; and now in the same Context , he speaks of these peruerted Widdowes , that they haue forsaken the Faith .

Much lesse is it the First , whether in Time , or Dignitie : For , they could not haue beene Church-widdowes , if not Christians ; and they could not bee Christians , if they should haue valued the Vow of their Widdowhood aboue the vow of their Christendome ; yea , so farre was this from the first Vow , ( if it had beene one ) as that it was the last of all ; for according to them ; their first Faith must bee to their Husband , their second to Christ , in their initiation to Religion ; their last in the vow of Widdow-hood ; So as here is a fayned vow made Faith , and last made first ; and all to vphold a crazy conceit of our Romanists , which hath no other ground but this one ambiguity . Refut. p. 20. Chrysostome indeede calls it ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) ad Pactum ; a couenant ; but what couenant , or with whom , he expresses not ; whether of Christianity , or of Widdowhood , or of Ministration ; Some of the others that follow'd him , spake according to the Glosse which the corrupt conceit of the Times had set vpon him .

But what neede my Refuter stand vpon particular Authors ( he sayes ) when he may bring 214. Refut. p. 21. Bishops all sitting in Councell at Carthage , all agreeing in this exposition , poynting vs to the fourth Councell of Carthage ( Canone vlt. ) His Gratian had wont to tell vs ( for the more Grace ) that it was in the third Councell of Carthage , Can. 4. Now he is taught to change his note ; So doth C. E. with his Binius , tell vs it was the fourth Councell and the last Canon . Wee haue reason to suspect it was in neither ; The very stile and maner of discourse so different from the rest of those briefe Canons , and the fashion of those Times , carry in it open likelihood of Bastardie : It was an easie fraud to patch it to the end of those Canons ; neither ( which learned Iunius taught me first to obserue ) is it found among the Greeke ; then which there cannot be a worse signe .

But that I may at once answere this vaunt of Actiquitie , and stop the mouth of this Cauiller ; Let me aske him whether those Fathers , whom he cites for this sense , doe not take those yong Widdowes for Votaries ? If they doe ( as hee cannot denie ) how can these two stand together , That they should haue damnation because against their vow , they would marry ; and yet that the Apostle should wish them to marry ? Can he imagine that Saint Paul would aduise them to incurre wilful Damnation ?

And if in this I should haue dissented from the interpretation of much Antiquitie , I should but take to my selfe the liberty of his Masters the Iesuites , with whom this is no nouelty ; for instance , his not vnlearned , and bold z z Maldonat . in Matth. 19.11 . Maldonate ( as we shall see afterwards ) vpon a Text of this very Question , confessing the current of the streame of Antiquitie , can come in , at last , with a Doctorly wipe of Adduci non possum vt sequar ; I cannot goe with them : This priuiledge is for none but the Fathers of the Society , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . to controll the Fathers of the Church .

The state then of these Widdowes was shortly this : They being for their pouerty sustayned by Church-alms , vpon * * De his agit quae ad Ecclesiae stipem , vel ministerium recipiebantur eius sumptibus alendae , Espenc . de Cont. l. 4. c. 1. condition of attendance on the Saints , whether sicke or trauelling , were to dedicate themselues to this seruice ; but , some of the yonger sort being inueigled by Infidell-Louers , were drawn to leaue , not their Station only of their ministration , but their profession of Christianitie : These had damnation most iustly , for casting off their first Faith . Their marriage was accidentally faultie , because it forced them from their holy imployment ; Their Apostasie was absolutely and damnably sinfull , in that they left Christ , and followed after Satan .

Refut. p. 21 , 22. The inextricable Dilemma then of my Detector is easily answered ; ( I demand now of Master Hall , whether these yong Widdowes , in breaking their Vowes , did sinne , or not ; If they did not ; why shall they haue damnation ; If they did sinne ( as indeed they did ) then how is the Vow vnlawfull ? how the brand of Antichristianisme ? ) Nothing can bee more base then to beg the Question ; What doe we dispute , but whether any Vow were made ? and if any , whether of Continence , or of Seruice ? But why then shall they haue damnation ? for waxing wanton against Christ , not meerely for marrying . If to marry , were to waxe wanton against Christ , why would the Apostle haue aduised it them ? in a word , for abandoning both their Office and Religion .

Lastly , Who can but wonder at the face of our Aduersaries , that dare bring forth so playne a witnesse against themselues ? For ; if the Vow of Continence be the first faith here spoken of , then may not any Woman by the Apostles charge make this Vow , till shee bee threescore yeeres old ; which , how is it at this day practized in the Romish Church ? since , Bellar. de M●nachis , l. 2. c. 35. Can. 13. and as the Caesar-Augustane Councell , and the Agathense abated it to fortie yeeres , and the third Councell of Carthage yet lower to fiue and twentie ; so Pope Gregorie fell yet lower to eighteene ; Greg. l. 1. Epist. 48. and some other Councels yet lower to twelue ; Although the Trent-Conference very liberally rise vp to whole sixteene : Sess. 25. c. 15. Either therefore let them grant that our Apostle speaks not of Votaries , or else let them follow his rule of the age of Votaries , that the World may thinke they haue honest Nunneries ; and let them confesse their change presumptuous .

Thus , I hope , This Gordian knot , that requires more strength then Master HAL●S learning , and a sharper edge then ALEXANDERS sword to dissolued , or cut , is proued more easie then the knot of a Friers girdle , which a very dull Whittle may cut asunder ; and Es. appeale to all Scholers , proclaymes him ignorantly confident .

SECT. VII .

Impossible . Vnlawfull . IF it had not beene for two poore words of mine ( both yet misse-vnderstood ) I wonder how C. E. Refut. p. 23 , 24. could haue discouered to the World his dexteritie , in seruing out his oftsodden Cole-worts ; the refuse of his Bellarmine , and Coccius . a a From pag. 26. vsque ad 90. Threescore and foure Pages , or more , hath hee brauely spent in the vindication of Virginitie , which neuer honest and wise man opposed . Let their Shauelings ( I said ) speake for themselues , vpon whom their vnlawfull Vow hath forced a wilfull and impossible necessitie . The man is angrie that I meddled with his crowne ; but if his haire had not beene longer then his wit , this deepe offence had neuer beene ; For , if he had taken my words , Cum grano salis , in the sense which they will onely well beare : ( Let such of their Shauelings , as vpon whom an vnlawful Vow hath forced an impossible necessitie , speake for themselues ) ( none other neede speaking for ) he had found the sentence so particular , that it might haue spared him both much splene and worke ; since , neither was it in my heart euer to affirme the obseruation of this Vow impossible to any man , neither will hee ( I hope ) hold that it is kept by all : It is not in the power of the Razor , together with the Haires , to cut off inordinate affections ; some Vow which cannot contayne : Vpon this supposition onely , I called this necessitie impossible , and this Vow vnlawful ; I cannot therefore but pitty my passionate Detector , that hee hath set himselfe all on a froth , in running this Wild-Goose chase alone , following nothing but his owne fancy , whiles hee pursues a certayne Chimericall Monster , that holds Continence vtterly & vniuersally impossible . And that hee may the better repent him of this witlesse waste , and preuent the spoile of good Paper hereafter , let him know at once ( which perhaps hath not hitherto beene allowed him ) what wee hold concerning this Point . Wee doe therefore from our hearts honour true Virginitie , as the most excellent estate of life , which is incident to fraile Humanity ; Gerson hath taught vs not to call it a Vertue , but it is Cousin-German to a Vertue ; Neither doe wee thinke that the Earth affords any thing more glorious , then Eunuchisme for the Kingdom of Heauen ; which is therefore commended by our Sauiour , not as a thing meerely arbitrarie , by way of aduice , but of charge to the able . Qui potest capere , capiat ; In this we can gladly subscribe to Saint CHRYSOSTOME , Bonum est Virginitas , &c. Virginitie is good , I yeeld it ; and better then Marriage , I confesse it . Secondly , euery man therefore ( not Ecclesiastiques onely ) should labour , and striue to aspire vnto this estate , as the better , vsing all holy meanes both to attayne , and to continue it : Neither doe wee thinke it any other then blameable , that yong Persons ( not so much as aduising with their owne abilities ) without all indeuour and ambition of so worthy a condition , leape rashly into the bands of Wedlocke . Thirdly , though euery man must reach for it , yet euery man cannot catch it ; since it hath pleased God to reserue this as a peculiar gift for some persons , not intending it as a common fauour to all Suiters . Fourthly , those then , which are vpon good triall conscious to themselues of Gods call to this estate , and his gift inabling them vnto it , may lawfully make profession therof to the glorie of the Giuer , and ( if need be ) may vow ( God continuing the same grace vnto them ) an holy perpetuation thereof to their end ; the obseruation whereof , if they through their owne neglect shall let fall , they cannot bee excused from b b

Qui statuit firmus in corde suo non habens necessitatem , potestatem habens suae voluntatis , & vouerit continentiam Deo , debet eam vsque ad finem totâ mentis solicitudine custodire , Aug. de sid. ad Pe●r .

Solutio voti mala , Coniugium tamen bonum .

sinne , or freed from censure : But those , which after all serious indeuours find nothing but weaknesse and vncertaynties in this behalfe , shall sinne , if they absolutely vow ; shall not sinne if they marry , in what condition of life soeuer ; not sinne in marrying , how euer their marriage may haue faultie circumstances .

Now , my Detector by this time in our assertions sees his owne folly ; if against this hee can except ought , he knowes where to find an aduersary : In the meane time , hee needed not to take it so highly , that in the Romish vse of vowes , I made mention of vnlawfulnesse , of impossibility ; vnlawfulnesse in the making , impossibility in keeping ; I am readie to maintaine both , in respect of the indisposition , yea incapacitie of the Votaries .

SECT. VIII .

BVt in speaking of the impossibility of some mens continencie , it was not possible for my Refuter to containe himselfe from a scurrill inuectiue against Luther , Pellican , Bucer ; and it becomes him well . His Fathers , Refutat . p. 25 ▪ 26 , 27. like Sepulchrall dogges , tore vp the graues of Gods Saints , and gnawed vpon their dead bones , and now this Whelpe of theirs commingit cineros , Bedribbles their ashes .

The heroicall Spirit of Luther ( for I cannot be flouted out of that word ) hated the brothelry of their Cloysters ; and chose rather ( which galls them to the heart ) to be an honest Husband , then a fornicating Frier . What did hee other in this , then the holy Fathers haue aduised him , yea then hee learned in their owne Schoole ? for casting , perhaps , his eye vpon the Index of their Aquinas , Votum Vergens in periculum personae , debet frangi securè , si dispensatio non possit haberi . lnd. 3. in Ag. voce votum . he found there , Votum Vergens , &c. A vow tending to the danger of the person , may be securely broken , if a dispensation cannot bee had : What other then all their more ingenuous Casuists would thinke fit to giue way vnto . If Luther would haue still kept on his Cowle , & but haue paid the fees of a Concubine , he had liued & dyed an holy Augustinian : but now all his crimes sinke downe out of sight , vna vxor supernatat ( as that Father said ) his wife onely floteth : and poore honest Katherine Bora hath made more noyse in their Papers , Plus habet hie luxuria quàm castitas . Gloss. extrau . de Bigam . c. Hieron . ad Ocean . Et Lupanaria thalamis praeferentur . Beatus vi● cui non imput●uit dominus vxorem . Refut. p. 28.29 . then ten thousand of their Curtizans . Neyther needs this man any other Inscription on his graue to make him odious , then this , Here lyes the man that held marriage better then fornication . If now Doctor Luther in a vehement detestation of the impuritie of their holy Stewes , after the homely plainenesse of a blunt German libertie , vsed some ouer-broad speeches to expresse his owne freedome , and their abominations ; what is this to vs ? If we honor the man , must wee hold his pen impeccable ? This is enough to maintaine in their Vice-god of the Seuen hills . For vs , wee haue sworne into the words of no Master , but that One in heauen , the eternall Word of his Father . But this we dare say , that this Aduersaries Truth is no more in fathering all these reports vpon Luther , then in fathering Luther vpon an Incubus .

One of them tels vs , that a Deuil begot him : Cocbleus . Another tels vs , that ( by his owne confession ) a conference with the Deuil begot his opposition to the Masse : Another , d d Peter Frarin . Louan . out of Stoltius in Somn. Luth. that he was in league and fauour with Solyman the great Turke , who by his instigation was drawne to warre vpon Christendome : Another , e e Io. Fowler in the Translat. of Frarines Inuectiue . Marg. that Luther would haue beene a King alone , and that from him sprang the rebellion of Muntzer : Another , f f Vide Fulk . ag. Frar . 16. that Leonard Knoppen was his Bawd , and that his Katherine , for two yeeres together after her stealing away , was debauched by the Schollers of Wittenberge : And now lastly , comes in that malicious Apostate ( which should rather haue changed the false name of Iustus , g g Iustus Baronius , formerly called Caluinus . then the ouer-worthy name of Caluinus ) and auouches , forsooth , that LVTHER was yesterday a Monk , to day contracted , to morrow an Husband , the next day a Father . Goe on , yee brazen-faced Parasites of Rome , Lyes and Bloud may bring you into the Kalender .

But this last , my Detector countenances by the testimonie of Erasmus , who , in a Letter of his to his friend Daniel Mauchius of Vlmes , deliuers the same Storie in more words . Reader , bee intreated to looke ouer that large Volume of Erasmus his Epistles , and if there be no such man found there ( as there is not ) no such Letter , iudge what to thinke of these mens fidelitie . Yea to the plaine contrarie , Tom. 2. Lat. Colloq. Tit. de morbis Lutheri . my Detector ( hauing not memorie enough for a true Lyer ) in the Page 173. Vpon another occasion , contemptuously citing Luthers brood out of his own Workes , confutes this spightfull Fiction . Anno 1525. Iunij 12. vxorem duxi , &c. In the yeere , saith hee , 1525. on the 12. of Iune , I marryed ; In the yeere 1526. my eldest Sonne IOHN was borne : In the yeere 27. my daughter ELIZABETH , and so the rest . Eyther then my man hath a new Kalender of his owne , which contrarie to the Gregorian begins the yeere on Iune 13. or else Luther was not a Father the next day after he was an Husband . But what doe I trouble my Reader with this idle Scoganisme ? Scolds or Iesters are onely fit for this combat .

As for those excessiue speeches of comparison , Refut. p. 28.29 . whereby Luther points forth the necessitie of carnall actions , they are spoken onely of such persons , as haue not the gift of continencie ; Lib. 3. contr. Gent c. 126. Omnibus animalibus per●ectis in●st naturalis inclinatio ad coniuncti n●m carnalem . Item , Cum muliere semper esse , & illam non cognoscere , maius est quàm mortuum suscitare . Ioan. de sanct. Geminiano . Simil . l. 2.10.27 . whom naturall inclination ( by which they are led ) carries ( without an higher restraint ) importunately vnto these desires : wherein he saies not much other then their owne Saint , AQVINAS , Omnibus animalibus , &c. In all perfect liuing creatures there is a naturall inclination to carnall coniunction .

But when Luther speakes of men blessed from aboue with this gift , C. E. might haue heard him in another straine ; pleading both the possibility and worthinesse of this condition . As in his Commentary vpon the h h Luth. in Ps. 128. vers. 3. Vnus idemque spir. &c. Psalme 128. vers. 3. ( to giue one for all ) thus he saith , For one and the same spirit hath distributed his gifts to some after one manner , and to some after another , &c. Let them therefore , to whom it is giuen to receiue this , abide in their single life , and let them glorie in the Lord : On the other side , let them that are not so strong , but know and feele their infirmitie , that they cannot liue both chaste , and out of Matrimonie : Let these , I say , consider more their owne infirmitie , then the discommodities and troubles that belong vnto Matrimonie . Thus hee grauely and holily .

SECT. IX .

NOw to follow my Aduersary in particulars : Whereas all the world sees , that the vnlawfulnesse of their vow depends vpon the inability of performance ; Refut. p. 29. hee , like a true Artist , begins first with the vnlawfulnesse . It is well that all these sheets of Paper which he hath spent in this poynt , may serue for some necessarie vse ; this which he hath put them to , is foolishly superfluous .

Refut. p. 30. If the vow of Chastitie be vnlawfull ( he saith ) it must be eyther in respect of the vow , or the matter vowed ; Not the first , because vowes in generall are lawfull ; which he will proue out of Scripture , and Fathers . Idle head ! Who euer denied it , but the exploded Lampetians ? His owne Cardinall could haue taught him , Bell. l. 2. de Monachis c. 15. Ad negotia buius vitae expeditius peragenda aut ad vitanda peccata , aut ad alios bonos fines . Refut. p. 32 , 33 , 34 , vsque ad 42. that Luther and Caluin approue the vowing of things commanded , first ; and then of things not commanded too , to the auoyding of Sinne , or other good purposes ; Not the second , which hee will proue by many arguments ; some of them from the Fathers , extolling virginitie , and comparing it with the state of Angels , and preferring it before marriage : And who eeuer thought otherwise , except Iouinian ? and perhaps not hee : And at last , after some seuere examples of penance inioyned to fornicating vow-breakers , by Chrysostome and Basil , to incontinencie and rape , Refut. p. 43. vsque ad 48. & pag. 54. vsque ad finem Parag. 1. Refut. p. 45. by the ciuill Lawes ( as if these concerned vs so much as themselues ) he descends to this challenge ; Let Mr Hall ( if he be able ) produce vs some proofe , although but one classicall authoritie of any one ancient Writer , where he hath euer perswaded such as haue solemnely vowed chastitie , to vse Marriage as a meanes to ouercome temptations , and hee shall haue some excuse for calling it a filthie vow ; and his heroicall LVTHER for terming it a diabolicall thing : So hee . I take him at his word ; onely let him not flye forth vpon the shift of solemnity , which their Scholer lately hatched ; That were to seeke gray hayres in infancie ; First , I bring forth that famous place of Saint Cyprian in his Epistle written both in his owne name , and his fellow-Bishops to Pomponius , concerning some vowed Virgins which were found in bed with men , whereof one was a Deacon ; of which Virgines he with his Brethren passe this sentence , k k Epist. l. 1. Epist. 11. Quod si se ex fide Christo dicauerunt , &c. If they ( saith hee ) haue faithfully dedicated themselues vnto Christ , let them without all deceit perseuere in the course of Chastitie , Pudicè & castè sine vlla fabula perseuerent . and so couragiously and constantly expect the reward of their Virginitie ; Si autem perseuerare nolunt , vel non possunt , &c. But if eyther they will not , or cannot perseuere , it is better that they marrie , Melius est vt nubant , quàm in ignem delicijs suis cadunt . then by their wantonnesse fall into the fire ; Let them giue no scandall to their Brethren and Sisters . What could Luther or Caluin write more directly ? So that Erasmus notes in the Margine , Etiam virginibus sacris permitit nubere ; Here CYPRIAN permits euen holy Virgines to marry . l l Lib. 2. de Monach . c. 34. BELLARMINES shift hereof is ridiculous , That Cyprian , by occasion of some Virgins which after their vow behaued themselues dishonestly , aduised others , that if they had not a firme purpose of perseuering , they should not vow , but marrie ; whom we remit to the checke of his owne Pamelius , of his conscience ; Indeed , what is this but to mocke both the Author , and the Reader ? For doth Cyprian at all varie the persons of whom hee speakes ? Doth he not speake plainly of Virgins deuoted to Christ ? And what perseuering could there be but in that which they had vndertaken ? And what had they vndertaken , but a dedication of themselues to Christ ? What is this , Reader , but willingly to try his oares against the streame of Truth ?

To the same purpose is that noted sentence of Hierome , ( m m Hieronymus impendio semper virgini●ati fauens , & ob id nuptijs , iniquior . Erasm . though otherwise none of the best friends to marriage ) who speaking of Virgins , ascribed by their vow into the celestiall Family , addes , Quibus apertè dicendum , &c. See the Scholia of Erasmus vpon the place . Whom we must openly charge that eyther they would marry , if they cannot containe , or , that they would contayne , if they will not marrie . We know the elusion of this place also ; That Hierome speakes of Virgins in purpose , not in vow ; But whose name , I beseech you , was defamed by their lewdnesse ? or , what was the heauenly and Angelicall Family , whose glory was blemished herewith ? Was it of any other then professed Virgins ? Or could the act of a purposed Virgin onely , shame Virgins professed ? To the same purpose is the aduice of n n Basil . l. de virg. Basil and o o Epiphan. Heres. 61. Melius est 〈◊〉 pe●ca● habere qu●a 〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈…〉 I would haue the ve●g●r Widdowes to ma●rie . Refut. p. 51. Epiphanius .

Adde to these an elder then they all , Tertullian , & with him all those Fathers , which interpret Saint Pauls ( vo●o iuniores nubere ) of vowed widdowes ; All which must needes hold , that our Apostle allowes marriage for the lawfull remedie of vnable Votaries .

Let not this malicious Masse-Priest then turne vs ouer to his Tyberianus , or Iouinian , for the first founders of our opinion , and practice , which we receiued from no other then that diuine Arch-heretike , that sate at the feete of Gamaliel ; from no other , then the holily-hereticall Fathers and Martyrs of the Church ; As for those two mis-alledged Authors , to whom hee ascribes vs , his skill doth palpably fayle him in both : For Tyberianus , he beeing suspected of Priscillianisme , wrote affectly against that heresie , at last foulely fell to that , which hee disclaymed ; whereon it was that Hierome sayes , Canis ad vomitum , not vpon the marriage of his daughter . And for that particular fact , it is no lesse mis-taken . Hierome sayes onely , He married his daughter , being a Virgin dedicated to Christ . Filiam virginem Christo deuotam , matrimonio copulauit ; but Sophronius ( who it seemes well know the Storie ) turnes it ( o o Coegit vt nuberet . Vide Erasm . Schol. in Hier. Catalog . Scriptor . Eccle. So Syagria in Greg. Epist. mar●to violenter sociata . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; ) compelled his daughter ( a consecrated Virgin ) to marry . A foule fact , which we detest no lesse , then the contrary practice of those Romanists , who compell their daughters ( which would marrie ) to bee consecrated Virgins . It is then no lesse false that Tyberian gaue beginning to vs , then it is true that Tyburne hath giuen a iust end to some of them . For Iouinian , what is he to vs ? when neyther our practice was his , nor his opinion ours . Not our practice ; for he liued and dyed a single Monke . Not his opinion ; How can wee be said to admit marriage to an equall share of merit with virginitie , when wee deny merit in eyther ? Againe , that Eunuchisme ( not in it selfe , but ) for the Kingdome of Heauen , is better then it we doubt not ; But when p p Quamuis vniuersaliter dicatur hamini melius esse continentiam seruare quàm matrimonio v●i , tamen alicui hoc melius est . Thum. l. 4. Contr. Gent. these two are reduced to their subiects ; their value is according to their vse . Chrysostome could say r r 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. ad Hebr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Vse marriage with meete moderation , and thou shalt be the first in the Kingdome ; And Gregorie Nazianzen ( besides that he saith of his Sister Gorgonia ) when he commends the children of Bazil the elder , s s Greg. Naz. Orat. In laudem Basilij Or. 22. tells vs , some of them so vsed their marriage , that it was no hindrance to them , quo minùs ad pacem virtutis gloriam aspirarent ; that they might not aspire to an equall glorie of vertue with the Virgins ; and made these two rather different kinds of life , then maners of liuing . Saint Chrysostome then , and Nazianzen , shall vsher vs into the Schole of Iouinian . Hier. l. 2. in Iouin . And if Iouinian were Formosus monachus , crassus , nitidus , &c. A fayre , fat , spruce Monke ( as hee saith ; ) Mee thinkes hee should rather haue hoped to match him in their Sybariticall Cloysters , where they abound with meat , and drinke , and ease , then in our laborious Clergie ; Resut . p. 52. It is happy for vs , and for that reuerend Archbishop Marcus Anton. de Dominis , that this rayler can obiect nothing to him but an harmelesse lode of corpulencie . It moues their spleene enough , that this learned Prelate hath honoured our Iland with a Dalmatian Pall ; Their cause feeles that he can ( notwithstanding ) passe into the Pulpit : What speake they of this ? when , to their sorrow , they see hee could passe ouer the Alpes to leaue Rome . This Beagle , and his balling Beyerlinck , and the kennel of Sorbon , may bay at him , but not one of their Bandogs dare fasten .

But why doe I suffer this babbler to lead mee out of my way ? The residue of this Paragraph is spent in the Canon and Ciuill Lawes against vow breakers . Quid ad Rhombum ? Refut. p. 54 , 55 , 56. What is all this sleeuelesse discourse to a man that neuer said , neuer thought euery vow of this kinde vnlawfull , nor euery breach of such vow sinlesse ? When he takes mee with this Tenet , let him load mee with authorities ; Till then , his now-friuolous papers may serue for any honest vse .

SECT. X.

NO lesse wise and proper is that other discourse of Impossibilitie : For , to make short worke ; Refut. p. 57 , 58 , 59. That no man can contayne ( though it be giuen him ) I neuer said ; That any man may contayne ( though it bee not giuen him ) either he will not say , or if he doe , he hath Christ for his Aduersarie . Why doe wee blot Paper ? How the performance of this Vow is not possible only for all , but p p Maius miraculum est de propria carne fomitem eradicare luxuriae , quàm expellere immundos spiritus de corporibus alienis , Ioan. Brom. sum . Praedic . cap. Castit . facill also , ( which he contendeth ) the issue proues too well , and the World blushes to see it . Let it not be too much burden to his patience , that I said , Some of their Shauelings cannot hold ; He knowes what their Glosse vpon Gratian said of old ( though now they haue pulled out that tongue for blabbing ) q q Distinct . 81. Maximianus . Communiter dicitur , &c. It is commonly said that a Clerke ought not to bee deposed for simple fornication , Cùm pauci sine illo vitio inueniantur ; Since there are but a few found without that vice . This they haue wiped out of the Booke , but the Margarita Decreti ( as happy is ) holds it still : And their honest r r Consult . Art. 23. And Bellarm. Qui continent quos notum est non esse multos , de Monach. l. 2. c. 3. Cassander ▪ yet more plainely , Vix centesimum inuenias , you shall scarce finde one of an hundred free : And , if need were , I could tell him out of our old s s Io. Bromiard . sum praedic . voce Luxuria . Bromiard , what the voice of a Ghost said to a Priest of theirs , but I will not ; only thus he shut vp ; That there came daily such store of Priests to Hell for their Luxury , in plaine English , Lechery , that hee had not thought there had beene any left vpon earth . And to these I could adde the ierks of their zealous Preacher , Zelantissimus Praedicator . Tit. Concion . Frier Menot , who fetches the threefold shame of their Clergie out of the Aue Mary ; The second wherof ( though the first in mischiefe ) is , In Mulieribus . But what should I fill Carts with such stuffe , as I easily might , when the salacitie of the Romish Clergie , Cauda salax sacripculorum in prouerbium abyt . is growne to be the Prouerbe , and scorne of the World ? Let not my Refuter scare vs with the threat of recriminations , wee know that in all Professions , there may bee found lewdnesse enough . But , when all is done , we shall iustifie that which worthy B. Iewell said long agoe , Scortum apud nos modestiùs viuit , quàm apud vos PENELOPE ; Our Strumpet is their Penelope . What needed hee therefore to vpbraid vs with that frumpe of ERASMVS ( Que malùm est ista tanta salacitas , & c ? Refut. p. 61. ) when he knowes how easily we can ouer-pay him in this Coyne ? Was it not Erasmus , whose word it was ( which Master Doctor Collet , Deane of Pauls , was wont to haue familiarly in his mouth . ) t t

Erasm . Apolog. pro declam . Matrimonij . Ibidem Erasm . Englished thus ,

And I would they were gelded indeed ; which hide their vicious courses with the glorious name of Eunuchisme ; more freely following their filthy lusts , vnder the shadow of chastitie . Neither will my modestie suffer mee to report , into what shameful courses they fall many times , which resist nature , &c.

Ex vita Sacerdotum palàm dedecorosa , palàm contemnitur eorum doctrina ; & inde perit fructus verbi Dei. Quod si ijs qui non continent concederetur matrimonium , & ipsi vi●erent quietiùs , & populo cum authoritate praedicarent verbum Dei , Ad Christoph . Epis. Basil .

Nunc is est rerum ac temporum status , vt nusquam reperias minus inquinatam morum integritatem , quàm inter coniugatos ?

Now such is the state of the times , that you shall neuer find lesse corruption of manners & life , then amongst the married . Was it not Erasmus that said ▪ Atque vtinam verè castrati sint , quicunque suis vitijs magnificum castrationis praetexunt titulum , sub vmbra castitatis turpiùs libidinantes , &c. Neque enim mei pudoris esse puto commemorare , in quae dedecora saepe prolabantur qui naturae repugnant , &c. This is enough to let my Detector see , wee need not die in his debt for Erasmus .

SECT. XI .

BVt it is no arguing from the Act to the possibilitie . These did not contayne , but they might . What ? whether it were giuen them or no ? So seems mine Aduersarie to hold , whiles hee censures Luther , for saying , that this is Gods gift ; Refut. p. 60. and that here we can only take , and not giue . Yea , but if they had asked , it would haue beene giuen them . Aske , and it shall bee giuen : so sayes my Refuter , Refut. p. 74. out of Origen , none of the best Interpreters ; so his Masters the Iesuites ; Sufficit promissio generalis , saith * * Bell. l. 2. de Mon. c. 31. Bellarmine . By this Rule , if the Cardinall should but pray for the Popedom , the three Crownes must come tumbling vpon his Head ; and if C. E. should but pray for a red Hat , it would haue Mercuriall wings and come flying to Doway ; I would hee had but prayed for Wit , hee had then perhaps beene silent : Not considering , that Virginitie , and Honour , and degrees of Wit ( though excellent in their kindes ) yet are such things , as without which wee may inioy God , and goe to Heauen , and therefore that perhaps God sees it best for vs to aske them , and goe without . What can be more plaine then that of * * Hieron . aduers . Iouin . l. 1. Hierome ; If all might be Virgins , Christ would neuer haue said , Qui potest capere , capiat ; Neither would the Apostle so timorously haue perswaded to Virginity ; Could he euer suppose that Virginitie might bee had without prayers : and yet hee sayes , If all might bee Virgins , &c.

Who would not haue thought , that this one Text of our Sauiour , should haue stopt all mouthes ? His Disciples had said ; If thus , it is good not to marry : He replyes ; All men cannot receiue this Word , saue they to whom it is giuen ; and concludes , He that is able to receiue it , let him receiue it . Yet here , see the forehead of a Iesuite : Maldonate vpon the place dares say thus : * * Mald●n Mat. 19.11 . Omnes ferè , &c. That hee saith , all men doe not receiue this Word , all Interpreters ( almost ) doe so expound it , as if the sense were ; All men cannot performe this which you say , that is , Want a Wife , because all haue not the gift of Chastitie , but onely those to whom it is giuen ; for which hee cites only Origen , Gregorie Nazianzene , Ambrose , concealing the rest of his , Almost all ; yet after , in the same Page ( forgetting himselfe ) solus D. Augustinus , &c. Onely Saint Austin vses ( saith hee ) to teach , that this gift of Continencie is not giuen to all , but to some onely . It is happy yet that herein wee are granted to erre with Saint Austin ; and yet , ere long , we take in Origen , Nazianzene , Ambrose , Hierome , and at last , ouertake , Ferè omnes ; so as wee neede not feare solitarinesse in this error . But what sayes the Iesuite to this good companie ? Adduci non possum vt sequar ; I cannot bee perswaded to follow them . No maruell : Marke , how well the Iesuites follow IESVS himselfe : IESVS saies , All men cannot receiue this : The Iesuites say , * * Omnes continere posse si velint , Bellar. l. 2. de Mon. c. 31. All men may receiue it . IESVS sayes , It must bee giuen from God ; The Iesuites say , a a Et donum Dei esse & tamen in potestate , & arbitrio hominis positum , ibid. Qui potest habeat secum aurum hoc Virginitatis ; Qui minùs nuptiarum argentum excipiat , Chrysost. in 1. Tim. 4. It is so the gift of God , that it is in the power of Man . How can we looke to escape their Opposition , when they dare thus contradict their Sauiour ? For me , I shall be still in this Heresie , That all their Priests , and Monks , and Nunnes cannot contayne : And his b b Bonauen . in Opusc . de processu Relig. p. 120. Sumptuosa Turris est , & verbum grande quod non omnes capere possunt , Bern. de Contempt . Mun. Nam si generale esset , quod ●o●est vnus , & omnes possunt , Primas . Bonauenture shall beare me out , who teaches me , that to the third degree of Chastitie ( requiri priuilegium singulare ) there is a singular priuiledge required ; for that it seemes to be aboue the pitch of naturall possibilitie , to liue in the Flesh , and not to feele the faults of Flesh .

SECT. XII .

AS for his holy Sisters at Bruxells , the touch of whom hath so much enfired his Ghostly zeale ; I intended no quarrell to them in particular ; Refut. p. 60 , 61. They may bee as honest , as their Champion is malicious . What I said , was out of the supposition of the common frailty ; And if hee haue beene so much in their bosome , as to know they neuer repented them , it is well known , that others haue ; whose Song hath been in the hearing of those I know : What shall I doe , shall I die , and neuer married be ? Like vnto those Vestals , Faelices nuptae , moriar nisi nubere dulceest . As for the mischief following hence , the visible monuments of so many murthered Infants ( if not in Gregories Ponds ) in the very place where I now liue and c c Vid. Histor. Radulphi Bourne Augusta●ensis Eccl. Abbatis , qui testatur se vidi●e , in quadam ●n● in Mo●iali● Ab●tia , quae Pro●nes d●c●batur , mul●a ●a●rum ossa , i saque corpo●a integra ibi reper●ebantur , Antiq. Brit. Reu●c . Clem. 5. Papae , ex ●dam . Murim . elsewhere , conuinces it too much . But d d Refut. p. 61. my example ( ywis ) shall cleere his Vestalls of Bruxells , and all other Votaries . Master HALL was absent ( some three Moneths ) in France ; Flesh is fraile , Temptations frequent ( adde to these his body sickly , and well-neere to death ) yet both then , and before his marriage , hee would take it in great scorne ( as well he might ) to be suspected for dishonest . True , and might defie Men and Deuils in that challenge . What of this ? It followes then : If Master HALL could for so long together liue a chaste life , why no more ? Why not alwayes ? Demonstratiuely concluded : As if a man should say , C. E. doth speake some wise words , how can he at any time write thus foolishly ? A Christian hath sometimes grace to auoyd a Temptation , why not alwayes ? Why doth hee not keepe himselfe euer from sinning ? A good Swimmer may hold his breath vnder the Water for some portion of a Minute , why not for an Houre ? why not for more ? A deuout Papist may fast after his Breake-fast , till his Dinner in the after-noone , therefore why not a Weeke ? why not a Moneth ? why not so long as Eue the Maid of Meurs ?

The Spirit of God ( if at least hee may bee allowed for the Author of Continency ) breatheth where , and when he listeth ; and that God which makes marriages in Heauen , either auerts the hart from these thoughts , or inclines it at his pleasure . Shortly , The great Doctor of the Gentiles had neuer learned this Diuinitie of Doway , whose charge is , e e 1. Cor. 7.5 . Defraud not one another , except with consent for a season , that yee may giue your selues to Fasting and Prayer : And againe , Come together , that Satan tempt you not through your incontinency : He only wanted my Monitor , to jogge him on the Elbow , as here : What needs all this fleshlinesse ? if they can safely contayne , whiles they giue themselues to extraordinary deuotion , why not more ? Why not alwayes ? It is pitty , that no man would aduise the Apostle , how great a gap this Doctrine of his opens to all lasciuiousnesse . R●fut . p. 65. Let mee but haue leaue to put Saint Pauls Name in stead of mine , into this challenge of my Refuter , and thus he argues .

If Saint PAVL say that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Refut. p. 65. for a while they are able to liue chaste , but not for any long while ; I aske againe , How long that while shall indure ? and what warrant they haue therein for not falling ? seeing it may so fall out , that in the while appointed , they may bee more tempted then they shall bee againe in all their liues after : How sawcy would this Sophistrie bee ? how shamelesse ? The words are his ; onely the Name is changed ; what the elect Vessell would answere in such a case for himselfe , let C. E. suppose returned by mee .

SECT. XIII .

THe Refuter hath borrowed some Weapons of his Master Bellarmine , and knowes not how to weare them . It would moue any mans disdayne to see , how absurdly those poore Arguments are blundred together ; We must distinguish them as we may .

Refut. p. 63. First , Saint Paul condemnes the Young Widdowes mentioned ; therfore he ouerthrowes this impossibility of contayning . I answere : Saint Paul aduises the young Widdowes to marry , and admits none into the Church-book , vnder threescore yeeres ▪ therefore he establishes in some , this impossibility .

Refut. p. 63 , 64. Secondly , Saint Paul aduises Timothie to liue chaste . Reader , tell him the word is ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) which their owne vulgar , 1. Tit. 8. turnes , Sober ; and in 2. Tit. 5. Prudent ; But , to grant him his owne Phrase ; Can my Detector descry no difference betwixt Chaste and Single ? Did hee and his Fellowes neuer heare of a coniugall Chastity ? So they haue still wont to speake , as if Chastity were only opposite to Marriage , as if no Single life could bee vnchaste . His Espencaeus might haue taught him that Verse in VIRGIL , Casta pudicitiam seruat domus : and hee might haue heard of that Roman law of Vestals , Castae ex castis , purae ex puris sunto ; yea , his Erasmus might haue taught him yet further , f f Eras . Apol. pro declam . Matr. Secundas gradus Virginitatis est Matrimonij casta dilectio , Opus Imperf. in Matth. Refut. p. 64. Ab his duabus Columnis crede mihi difficile duellor . Ibid ex Bernardo C. E. E diuerso nihil prohibet in coniugio Virginitati locum esse ; that euen in Marriage there may bee Virginitie .

Thirdly , The Fathers exhort to Virginity ; especially Saint Ambrose and Saint Austin . Let him tell this to them that know it not , to them that dislike true chastity in Virgins , not to them that condemne vnchastnesse in a pretended Virginity .

To what Vertue doe not the Fathers exhort ? yet neuer supposing them to be within our lure . Lastly , where is the shame of my Refuter , that cites Austin as the Man on whom hee depends for this vniuersall possibility of Continency : when his owne Maldonate professes that Saint Austin is the only enemie to this Doctrine ?

Fourthly , Refut. p. 64. Where there is impossibility or necessity , there is no sinne , no counsaile ; as no man sinnes in not making new Starres , in not doing Miracles . A stale shift , that oft sounded in the eares of Austin and Prosper from their Pelagians ; The naturall man in this deprauednesse of estate cannot but offend God , therefore hee sinnes not in sinning : Counsell giuen shewes what wee should doe , not what we can . g g Aug. l. de Nat. & Grat. c. 43. Iubendo admonet , &c. saith Austin ; In commanding , he admonisheth vs both to doe what wee can , and to aske that which wee cannot doe . In Continency then our indeuour is required for the attayning of that which God will giue vs ; God neuer imployed vs in making of Starres ; Though my Refuter is euery day set on greater Worke , then making of him that made Starres . Lastly , it is true , there is no sinne in marrying , there may be sinne ( after a vow ) in not vsing all lawfull meanes of Chastity : The Fathers therefore supposing a h h Post multam deliberationem & considerationem , &c. Basil . pre-required assurance of the gift , and calling of God in those , whom mature deliberation , and long proofe had couered with the vayle of Virginity , doe iustly both call for their continuance , and censure their Lapses .

Fiftly , Refut. pag. 65. Vpon this ground the Father cannot blame his Childe for incontinence ; To contayne implyes impossibility . Aske him wherfore serues Marriage ? Yea , but to prouide an Husband or a Wife , is not a worke of an houres warning ; in the meane time what shall they doe ? Sure , the man thinks of those hot Regions of his Religion , where they are so sharpe set , that they must haue Stewes allowed of one Sexe at least ; Else what strange violence is this that he conceiues ? As our Iunius answered his Bellarmine , in the like , Hic homo sibi videtur agere de equis admissarijs ruentibus in venerem , & de hippomane , non de hominibus ratione praeditis ; he speaks as if hee had to doe with Stallions , not with Men , not with Christians , amongst whom is to bee supposed a decent order , and due regard of seasonablenesse , and expediency : A doughty Argument , wherewith Master HALL is sore pressed . Marg. of the Refut. p. 65. ( They may contayne till they marry , and therefore they may euer contayne and not marry . ) How easie is it for me to take vp this lode , and lay it vpon my Sauiour , which sayd , All Men cannot receiue it ; and vpon his great Apostle of the Gentiles , who hath taught vs an ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) a proper gift , 1. Cor. 7.7 . which God hath bestowed on some , not on others , and supposes a necessitie , that may bee , of giuing a Virgin in Marriage ?

Refut. p. 65. Sixtly , The Husband and Wife are separated vpon discord , or disease : What shall they doe ? To liue continent with this man is impossible . I answere ; If only their will sunder them , that must yeeld to necessity ; Dissension may not abridge them of the necessary remedy of sinne . If necessity , that findes reliefe in their prayers ; If they call on him who calls them to continencie by this Hand of his , hee will heare them , and inable them to persist . And why not then in the necessitie of our Vowes ? This is a necessitie of our owne making ; that is of his ; Hee hath bound himselfe to keepe his owne promises , not ours .

SECT. XIIII .

WHiles his Fellow , Refut. p. 66. or Master , Maldonate , talks of confuting Austin in this very point , by Austin himselfe , this man will confute vs by him ; whom hee no otherwise cites for himselfe , then his Ancestor Pelagius cites Lactantius , Hilarie , Ambrose , Hierome , and Austin in this case . The thing ( saith he ) is in our power , and though it require the assistance of Gods grace , which still preuenteth our will , yet that hinders not , but that wee may ( if we list ) liue chaste all the dayes of our life , as wee may vpon the same termes beleeue in God , and loue him . What impudency is this , to make him the Patron of the power of our Free-will to God , whome all the World knowes to haue beene Malleus Pelagianorum ? and who in so many Volumes damnes this conceit to the Pit of Hell ; euermore so establishing the naturall facultie and vse of the Will against Stoicall necessitie , as that hee abandons any power of the act , or exercise of it vnto good ( without grace ) against humane presumption . When hee speakes of this , here is not a cold & feeble preuention , but an effectuall inoperation , yea a powerfull creation .

Since my Refuter then will needs bee paralelling our abilitie of contayning , and of beleeuing , let him heare that holy Father say , i i Aug. de Nat. & Grat. 25. Non solùm Deus posse nostrum , &c. God doth not only giue , and helpe our power to good , but workes in vs both our will and working of good .

And elsewhere ; k k Cont. duas Epist. Pelag. He is drawne to Christ , to whom it is giuen to beleeue in Christ : Power is therefore giuen vnto them to bee made the sonnes of God , which beleeue in him , when this is giuen them to beleeue in him . And so farre is he from saying with my Detector and his Bellarmine , that who lists may beleeue when he lists , that he reasons thus ? Quid mihi ostendis , & c ? l l Aug. l. 4. cont. ●ul . c. 6. Qui igitur facit oues bomines , ipse ad obedientiam pietatis humanas liberat voluntates : sed quare istos homines oues facit , & istos non facit , apud quem non est acceptio personarum ? Respondet Apost. O homo . What dost thou tell me of thy Free-will ; which can neuer bee free to do good , except thou be a Sheep of God ? Hee therefore that makes men to bee his sheepe , frees the wills of men to the obedience of Pietie : But why doth he make these men sheepe , and those not , since with him is no respect of persons ? The Apostle answeres , O homo ! &c. Thus he . Eyther therefore let him neuer cite S. Austin against vs in this point , or else wee must bee forced to countercite him once more then we meant . m m Ibid. Planè possumus dicere frontem haereticorum non esse frontem : And if there could bee any more on that holy Fathers score , Father Maldonate hath paid it for vs . To conclude therefore for him ; Arbitrium humanae voluntatis nequaquam destruimus : Wee know no man doth well against his will ; God was not to make Virgins by force ; and the same goodnesse that giues Chastity to the marryed , continues Virginity to the single : Refut. p. 69. What of all this ? Therefore ( saith he ) it is as wel in the power of al single persons to be alwayes continent , as of the marryed to keepe coniugall Chastitie : An illation and conclusion worthy of my Refuters Logike and Diuinitie ; As if he argued thus for himselfe ; The same God that disposes of Orders , disposes of the Popedome : therefore I may as well looke to weare three Crownes , as one shauen . Or the same God giues both Life , and Grace , and Glorie . Therefore all those that liue the naturall life , may also liue the spirituall , and glorious . Who sees not the reason of these vnlike ? Coniugall honestie is absolutely commanded of God to all marryed persons ; perpetuation of Virginitie ( hee grants ) was neuer commanded ; The breach of coniugall honestie , is of it selfe , a sinne to all ; Marriage is not so . Against the one therefore , we may absolutely pray in n n Christi erit si fides aderit qua impetrat à iuuente quod iusserit , Aug. de adult . con. l. 2. c. 19 Refut. p. 71.72.73 . faith , against the other but with condition ; God hath promised to deliuer vs from our sinnes , not from our Marriage .

As for Saint Ambrose , wee easily grant him large in the prayse of Virginitie : But no one word of all his cited authorities toucheth our Assertion : The helpes of the Church , the seruice of Angels , the merit of the Prayers of our Sauiour we yeeld to bee good meanes of continence , where it is intended ; but that it is meant to all commers , we deny ; Let the successe speake .

Neither doe we taxe the Vow for any improbitie in it selfe , but for the incapacitie of the persons : The Vow were good , if the men were not eyther euill , or vnfit . And here o o Refut p. 71. by the way ; whereas C. E. like a masterly Monitor wishes Master HALL to reade the diuine Workes of AMBROSE , concerning this subiect ; Master Hall is bold ( in requitall ) to tell C. E. that he knowes not Ambrose ; and to teach him ( since he hath not learn'd it of other Masters ) that the Book which he so oft , & so solemnly cites for AMBROSES , p p Cited foure times by C. E. vpon weightie occasions . Refut. p. 3● . 43.48.50 . Ad Virginem lapsam , is a noted Counterfeit , a true Nouatian ; which his graue ignorance might haue heard from his Bellarmine and Posseuine .

And how much better is that other Tract which hee q q P. 41. Refut. cites from AMBROSE , Epist. 82. wherein mention is made of * * Vide Censur . Rob. Coci . p. 129. Venice ; which was not extant till Ambrose was not ? And the Comentarie of Ambrose , vpon 1. Tim. 3. whence hee fetches his forceablest r r P. 94. Refut. Testimonie for forced Continencie ; slit in the Nose , and bored in the Eare long-since by s s Censur . Coci . p. 133. Salmeron , Baronius , Bellarmine , and Francis Lucas . Of the same stampe ( that the Reader may here see once for all how he is gulled by this false Priest with foysted Authorities ) is his AVGVSTINE , De bono Viduatis , t t Refut. p. 20.49.68 . thrice by him heere quoted , not without great Triumph ; branded by Erasmus , Hosius , Lindanus : as likewise u u Refut. p. 40. his AVGVSTINE , de Eccles. dogmat . confessed counterfeit by Bellarmine , and his Friends of Louaine : and x x P. 80. Refut. the Sermons , de Tempore ; cashiered by Erasmus , Mart. Lypsius , the Louanians : Wherto let vs adde the Booke of Great ATHANASIVS , de Virginitate , y y Refut. p. 35. produced in great state by C. E. not without great wrong & shame fatherd vpon that Saint , as ( if Erasmus and Nannius did not shew ) the ridiculous precepts therein contayned would speake enough . To follow all were endlesse : Of this kind , lastly , is his CYPRIAN . de Disciplin . & bono Pudicitiae , not more magnificently z z Refut. p. 36. brought foorth by C. E. then fairly eiected by Erasmus , and Espencaeus . These are the glorious Testimonies which grace the swelling Pages of mine Aduersarie ; These are the pious frauds wherewith honest Readers are shamefully coozened . It shall suffice thus in a word to haue thanked my Reuerend Monitor for his sage aduice , & to aduise my Reader to know whom he trusts .

Vid. supra . For Origen ; wee haue alreadie answered ; My Detector could not haue chosen a better man for the proofe of the facilitie of this Work , then him , who ( according to the broad Tralation of his rude Rhemists ) gelded himselfe , and made himselfe no man for it .

Refut. p. 74.75 . That all graces are deriued to vs from the Fountaine , or rather the full Ocean of Christs Merits and Mercies ( which hee shewes from Saint HIEROME ) wee willingly teach against them ; so farre are wee from being iniurious to the Passion of our Deare Redeemer ; But if hee will therefore inferre , that euery man may be a perpetuall Virgin , he may as well hope , that therefore euery Scribbler may write all true . Our Sauiour himselfe , which said I will draw all men vnto me , yet said , All men cannot receiue this ; not , I cannot giue it , but they cannot take it .

As for that practice which hee cites from Saint Austin , Refut. p. 78. of forcing men both into Orders , & Continencie , it shewes rather the Fact then the Equitie ; what was done in a particular Church , rather then what should bee ; The Refuter himselfe renounceth it in the precedent Page ; ( For the Church forceth none therevnto ) neyther is it any other then a direct restraint of that , which the Councell of Nice determined to be left free .

Lastly , Pag. 79. that there may appeare to bee no lesse impossibilitie of honest Truth in some men , then true Chastitie , hee cites one place for all , out of Saint AVSTIN : * * Lib. 2. c. 19. de Adulter . Coniug. vid. sup. Let not the burden of Continencie affright vs , it will be light if it be of Christ , it will be of Christ if there bee Faith , that obtaynes of him which commands the thing which he doth command . See Reader , with what fidelitie , and by this esteeme the rest ; Saint Austin speakes thee of persons diuorced each from other , whom necessitie ( as hee supposes the case ) calls to Continencie ; The Detector cites him for the power of voluntarie Votaries ; The very place confutes him . It will bee Christs Yoke ( saith AVSTIN ) if there bee faith that obtaines of him which commands the thing which he doth command : There can be no Faith where is no command . Now C. E. will grant there is no o o Neque enim sicut non maec●aueris , non occides ita ●●ci potest , non nubes Aug. de Virg. Sanct. l. sing . c. 30 command of single life to all ; Therfore all cannot aske it in Faith , therefore all cannot thinke it the Yoke of Christ , all cannot beare it .

SECT. XV.

Refut p. 80. vsque ad 87. NOw at last ( like some sorrie Squib that after a little hissing and sparkling ends in an vnsauourie cracke ) my Refuter , after all these Flourishes of their possibilitie , shuts vp in a scurrilous Declamation against our Ministerie ; granting it indeed impossible , amongst vs , to liue chaste ; and telling his Reader that wee blush not to blaze in Pulpits , and printed Bookes , this brutish Paradox , that Chastitie is a vertue impossible to all , because so it is to such lasciuious p p Illud dixerim tantùm abfuisse , vt ista coacta castitas illam coniugalem vicerit , &c. ( saith Polydor Virg. ) This I may say that it is so farre off , that this compelled Chast●tie excelled the Coniugall Chastitie , that no crime of any offence could bring more hatred to the state of Priesthood , or more disgrace to Religion , or more sorrow to all good men , then the blemish of the vnchaste life of Priests , &c. Polyd. l. 5. c. 4. Libertines , sensuall and sinfull people , as Heretikes are , and here are sordes , dedecora , scabies libidinum : the brutish spirit of Heresie , fleshly and sensuall . Impure mouth ! How well doth it become the sonne of that Babylonian Strumpet , to call the Spouse of Christ Harlot ? How well doth it become lips drencht in the Cup of those Fornications ; to vtter blasphemous Slanders ( Spumam CERBERI ) against Innocence ? By how much more brutish that Paradox is , so much more Deuillish is the vniust imputation of it to vs ; Which of vs euer blazed it ? Which of vs doth hate it lesse , then the lye that charges it vpon vs ? How many Reuerend Fathers haue we in the hyest Chaires of our Church ; how many aged Diuines in our Vniuersities , how many graue Prebendaries in our Cathedrall Churches , how many worthie Ministers in their rurall stations , that shine with this vertue in the eyes of the World ? If therefore the proper place of Chastitie bee the Church of God , ( as this Cauiller pleades ) it is ours in right , q q Hier. l. 2. in Use . Quicunque amare pud●citiam se simulant , vt Manichaeus , Marcion , Arrius , Tatianus , & instauratores veteris haereseos venena●o ore mella promittunt caeterum iuxta Apostolum quae secre●o agunt , turpe ●st dicere . Minut. Fael . Octau . theirs in pretence : And so much more noble is this in ours , for that in ours it is r r Inuiolati corporis virginitate fruuntur potius , quàm gloriantur . free , in them , s s Talis castitas quia non est spo●ta●ea , non ●ab●● magnam ret●ibutionem . ●ran . Carthus . O mysieria , O mo●es , vbi necessitas imponitur castitati , authoritas datur l●bidini : Itaque 〈◊〉 casta est quae metu cogitur , n●c , &c. Illa pudica quae these tenetur . Ambros . ● . 1. de virg. forced ; Infida custos castitatis necessitas , as that Father said ; Neque opus passeri fugere ad montem ; in them , as CHRYSOSTOME sayde long since 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; The grace of Virginitie is lost : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : The world makes sport with such Mayden-head . For the rest ; The God of heauen iudge betwixt vs and our enemies ; To him wee appeale how wee desire to serue him in chaste Wedlocke , whom they dishonour with vncleane and false Virginitie .

Not to put my Detector in mind how honourably he now speakes of marriage , how dares he talke of our fleshlinesse , and their chastitie ? as if hee had to doe with a world that were both deafe and blinde . Doe not their owne Records flye in their faces ? and tell him there are but a few of them honest ? Did not their owne t t Council . Delect . Cardin. Paul . 3. Exhib . Alius abusus turbat populum Christianum in Monialibus , &c. Vbi in plaerisque monasterijs fiunt publica sacrilegia cum maximo omnium scandalo . select Cardinals complaine , that the most of their Nunneries were iustly scandalized with sacrilegious incontinencies ?

Doe not our u u Mat. Paris Hist. Angl. Hen. 3 p. 1085. Et quod indignum est scribi , ad domos religiosarum veni●ns , facit exprim mammillas earundem , vt sic phyfice , &c. Histories tell vs that in the raigne of Henry the third , Robert Grosthead the famous Bishop of Lincolne , in his Visitation , was fayne to explore the virginitie of their Nuns by nipping of their dugs , indignum scribi , as Matth. Paris ? Doe not the x x

In hac etiam vrbe meretrices , &c. Concil. del Card.

Prius est quàm maecha●i continentiam , ducere criminosam . de singul. cler.

forenamed Cardinals find it a common greeuance , that their Curtezans rode in state thorow Rome it selfe , attended euen at noone-day with the retinue of their Cardinals , and with their Clergie-men ? Doth he find the Church of England to maintaine Stewes ? and to rayse rents from professed filthinesse ? Can hee deny the vnnaturall beastlinesse that raignes in his Italy ? But what doe I stirre this puddle ? Let me heare no more brags of their chastitie , no more exprobrations of our lasciuiousnesse .

SECT. XVI .

Refut. p. 88. AS if my Refuter had vowed to write no true word , hee challenges mee for translating Isidores Turpe votum , a filthie vow : I turne to my Epistle , and find it not englished by mee at all . His owne conscience , belike , so construes it ; or if some former Impression of mine ( which I beleeue not ) had so turned it , here is neyther ignorance , nor vnfaithfulnesse . Whersoeuer is sinne , there is filthinesse : And if a lawfull vow be property de meliore bono , can there not therefore be an vnlawfull vow ? What was that of Iepthaes , or that of Saint Pauls fortie Conspirators ? But the word there ( saith he ) signifies a promise ; As if euery vow were not a promise ; and if Isidore take votum for promissum , y y Dist. 28 . ●reg . Petro diac . l. 1. Ep. 42. Gregorie takes ( by his construction ) promissum , for votum , in this very case we haue in hand .

This vow of theirs therefore is metonymically filthie , because it makes them such . In one word , ( that he may raue no more of Epicures , Turkes , Pagans ) Their vow is in profession glorious , filthie in effect . And now for a conclusion of this poynt , I must out of all these grosse and ignorant passages of his ( though vnproperly , yet ) truely vow to the world , that a truer Bayard did neuer stumble forth into the Presse .

SECT. XVII .

HE hath done with their own vowes , and now descends to vs , whom he confesses vowlesse ; Refut. p. 89. His scorne cannot strip vs of the benefit of that Truth , which hee confesseth ; Thus then hee writes ; I freely with other Catholikes grant , that our English Ministers , according to their calling , make no vowes ; I grant their marriage to be lawfull ; I grant that euery one of them may be the husband of one wife , &c. And why did not this liberalitie of my wise Detector tye vp his Tongue in his purse all this while ? No more was required , no lesse is yeelded ; whereto is all this iangling ? But , that his grant may proue worse then a deniall , thus he proceeds : But wee denie them to bee truely Clergie-men , or to haue any more authoritie in the Church , then their wiues or daughters haue , and this , because they want all true calling and Ordination ; For , they entred not in at the dore , like true Pastors , but stole in at the window like theeues ; We denie their ministerie ( I say ) to bee lawfull , because they did runne before they were sent , tooke their places by intrusion , &c. Let Master HALL disproue this , and I will say , Tu Phyllida solus habeto . Thus he .

A deepe crimination , and such , as if it could bee proued , would robbe our question of the State , and vs of our duely-challenged honour . Reader , this vehemence shewes thee where his shoo wrings him : It is the gall of Romish hearts that wee prosper , and are not theirs ; Where they haue presumed vpon credulitie , they haue not stucke to say , wee are not men like others , but more frequently and boldly , that wee are no Christian men ; and here most peremptorily , that we are no Clergie-men : There is no Church , no Christianitie , no Clergie not theirs ; Neyther can wee bee in Orders , whiles we are out of Babylon .

The man dreames of the Nagges-head in Cheap-side , where his lying Oracle Tradition hath not shamed to report , Iewell , Sands , Horne , Scory , Grindall , and others in the beginning of Queene Elizabeths time ( beeing disappoynted of the Catholike Bishop of Landaff ) to haue layd hands mutually on each other ; and that from hence haue flowed our pretended Orders . This our shamelesse , * * Alias , Halywell the Iesuite . Sacrobosco heard of some good old folkes , and they had it of one Neale , Professor Ebrius in Oxford ; Kellison tooke it of Sacrobosco , and C.E. of him . Concordat cum Originali ; Diabolus est mendax & pater eius . And is not this a worthie engine to batter downe the wals of a whole Church , to blow vp all our Ordination ? Is it possible that any Christian face should bee so gracelesse , as to beare out such an apparent and ridiculous falshood , against so many thousands of witnesses , against the euidence of authenticall Records ; against reason , and sense it selfe ? For can they hope to perswade any liuing man , that these hauing at that time a lawfull Archbishop of their owne Religion , legally established in the Metropoliticall Chayre , by an acknowledged authoritie , the sway of the times openly fauouring them , when all Churches , all Chappels gladly opened to them , that they would be so mad as to goe and Ordayne themselues in a Tauerne ? He that would beleeue this , may be perswaded that their adored blocks can weepe , and speake , and moue ; that their Cake is his God ; Neuer truth could be cleared , if not this ; No lesse then the whole Kingdome knew , that Queene Mary died in the yeere 1558 , Nouember 17 ; and her Cardinal ( then Archbishop of Canterbury ) accompanied her soule in death , the same day . The same day was Queene Elizabeths Initium Regni ; her Coronation Ianuary 15. following . That leasure enough might bee taken in these great affaires , the See of Canterbury continued voide aboue a yeere . At last , in the second yeere of Queen Elizabeth 1559. December 17. was Mathew Parker legally consecrated Archbishop of Canterburie , by foure Bishops : William Barlow formerly Bishop of Bathe , then elect of Chichester . Iohn Scory before of Chichester , now elect of Hereford . Miles Couerdale Bishop of Exceter . Iohn Hodgeskins Suffragan of Bedford . Mathew Parker thus irrefragably settled in the Archiepiscopall See , with three other Bishops , in the same Moneth of December , solemnely consecrated Edmund Grindall , and Edwin Sands ; The publique Records are euident and particular , relating the Time , Sunday morning after Prayers ; The place , Lambeth-Chappell ; The manner , Imposition of hands ; The consecrators ; Mathew Cant. William Chichester , Iohn Hereford , Iohn Bedford ; The Preacher at the Consecration , Alexander Nowell , afterwards the worthie Deane of Pauls ; The Text , Take heed to your selues , and to all the flocke , &c. The Communion , lastly administred by the Archbishop .

For Bishop Iewell , he was consecrated the Moneth following in the same forme by Mathew Cant. Edmund London , Richard Ely , Iohn Bedford .

Lastly , for Bishop Horne , he was consecrated a whole yeere after this , by Mathew Cant. Thomas S. Dauids , Edmund London , Thomas Couentry and Lichfield ; The Circumstances , Tyme , Place , Forme , Preacher , Text , seuerally recorded . The particulars whereof , I referre to the faithfull and cleare relation of Master Francis Mason ; whose learned and full discourse of this subiect , might haue satisfied all eyes , and stopped all mouthes . What incredible impudencie is this then , for those which pretend not Christianitie onely , but the Consecration of God , wilfully to rayse such shamefull slanders from the pit of Hell , to the disgrace of truth , to the disparagement of our holy calling ?

Let mee therefore challenge my Detector in this so important a point , wherein his zeale hath so far out-run his wit , and with him all the Brats of that proud Harlot , that no Church vnder Heauen can shew a more cleere , eeuen , vncontrolable , vntroubled line of the iust succession of her sacred Orders , then this of ours ; If his Rome , for her tyrannous Primacy , could bring forth but such Cardes , the World would bee too strait for her . He shall ( maugre ) be forced to confesse , that either there were neuer true Orders in the Church of England ( which he dares not say ) or else that they are still Ours . The Bishops in the time of King Henry the eight , were vndoubted ; If they left Rome in some corrected opinions , their Character was yet , by confession a a Quis ignorat Cathol. &c. & similiten Ordinatos verè e●e Ordinatos , quando Ordinator verè Episcopus fuerat & adhuc erat , saltem quantum ad characterem , Bellar. de Rom. Pont. l. 4. c. 10. , indeleble . They laid their hands according to Ecclesiasticall constitution , vpon the Bishops in King Edwards dayes ; And they both , vpon the Bishops in the beginning of Queene Elizabeth ; They againe , vpon the succeeding Inheritors of their holy Sees , and they lastly vpon vs ; so as neuer man could shew a more certayne and exquisite Pedigree from his great Grand-father , then we can from the acknowledged Bishops of King Henries time , and thence vpwards to hundreds of Generations . I confesse indeede , our Archbishops and Bishops haue wanted some Aaronicall accoustrements , Gloues , Rings , Sandals , Miters , and Pall , and such other trash ; and our inferiour Orders haue wanted Greazing and Shauing , and some other pelting Ceremonies . But let C. E. proue these essentiall which wee want , or those Acts and Formes not essentiall , which we haue , Et Phyllida solus habeto . In the meane time , the Church of England is blessed with a true Clergie , and glorious ; and such a one , as his Italian Generation may impotently enuie , and snarle at , shall neuer presume to compete with , in worthinesse and honour ; And ( as Doctor Taylor , that couragious Martyr , said at his parting ) Blessed be God for holy Matrimony .

SECT. XVIII .

Refut. p. 90 , 91. MY Cauiller purposely misse-takes my rule of Basil the Great , and my Text of the Great Apostle ; whiles from both I resolue thus ; I passe not what I heare Men or Angels say , while I heare God say , Let him bee the Husband of one Wife ; he will needs so construe it , as if I tooke this of Saint Pauls for a command , not for an allowance ; As if I meant to imply from hence , that euery Bishop is bound to haue a Wife : Who is so blind as the wilful ? Their Leo b b Leo. ep. 87. ahas . 85. Tam sacra semper est habita ista Praeceptio . calls these words a Preception , I did not : If hee knew any thing , he could not be ignorant that this sense is against the streame of our Church , and no lesse then a Grecian error . Who knowes not the extremes of Greece and Rome ; and the Track of Truth betwixt them both ? The Greeke Church faith , He cannot bee in holy Orders that is not married : The Romish Church faith , Hee cannot bee in holy Orders that is married : The Church Reformed sayes , He may be in holy Orders that is married , and conuertibly ; Some good friends would needs fetch vs into this idle Grecisme , and to the society of the old Frisons c c Espenc . lib. 1. de Contin . c. 1. , and ( if Saint Ierome take it aright ) of Vigilantius , Espenceus , and Bellarmine and our Rhemists free vs . There is no lesse difference betwixt them and vs , then betwixt May and Must ; Libertie and Necessitie . If then ( Let him bee the Husband of one Wife ) argue that a Bishop may bee a married man , I haue what I would , and passe not for the contrary from Men and Angels . Wee willingly grant with Luther , Refut. p. 91 , 92. that this charge is negatiue : Non velut sanciens dicit , saith Chrysostome ; But this negatiue charge implies an affirmatiue allowance ; we seeke for no more : As for the authorities which my Detector hath borrowed of his Vncles of Rhemes , they might haue beene well spared ; He tels vs , Saint Ierome saies , Qui vnam habuerit , non habeat ; Hee who hath had one Wife , not hee that hath one ; I tell him Saint Paul saith d d Tit. 1.6 . ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) If any man bee the Husband of one Wife , not , If hee haue beene : Let e e Chrysost. in 1. Tit. homil. 2. Saint Chrysostome therein answere Hierome , and Epiphanius , and all other pretended opposites : Obstruere pro●sus intendit haereticorum ora , qui nuptias damnant , &c. Hee purpos'd in this to stop the mouthes of Heretikes , that condemned marriage , shewing that that estate is faultlesse , yea , so precious , that with it a man might be aduanced to the holy Episcopall Chayre . Thus he ; Whom their learned f f Esp . vbi supra . Bishop Espencaeus seconds ; and by the true force of the Text cleereth this sense , against all contradiction . Nec enim Paulini de Episcopis , &c. For ( saith he ) those places of Saint PAVL concerning Bishops , Priests , and Deacons cannot be so eluded , as that they doe onely belong to men that haue beene sometimes married , and are now Widdowers and single ; but the Text doth plainly note out Husbands ; and those that are now found in the present estate of marriage ; which is implyed , both by the word esse , and by vnius vxoris vir ; that is , hauing one Wife , not ( as some haue vnderstood it ) which hath had one ; for ( as CHRYSOSTOME hath noted ) the Apostle would by the society of Marriage and Priesthood stop the mouthes of Heretikes that condemned Marriage ; whereto adde , That the Apostle amongst the vertues of a Bishop reckons vp this , That he doth gouerne his owne house well , not , that hee did gouerne it . Thus he . Vnto which let me yet adioyne this other consideration , that the Apostle describes what manner of Wife a Bishop should haue ; which as in other professions he hath not done , so in this would haue beene vselesse , if he had onely aymed at an estate past , and not present .

Where it is a cunning tricke of the Rhemists , and their Vulgar , in stead of Their Wiues , to reade , The Women , quite beside the Scope and Context of the Apostle : As to the same purpose ; Whereas their Leo in the fore-cited Epistle sayes , that this Precept of a Bishop to be the Husband of one Wife , was alwayes so sacred , * * That the same condicion is to be vnderstood of her that is to be chosen for the wife of the Priest . vt etiam de muliere Sacerdotis eligenda , eadem intelligatur seruanda conditio ; BELLARMINE , and his Mates would needes face vs out , that the Copyes are corrupted , and contends to haue it read Sacerdotis Eligendi ; of the Priest to be chosen , not , of the Wife ; Whom our industrious and worthy Doctor Iames hath refelled both by the Presse , and the Pen ; by the Coleine Edition , and Manuscript authority .

Refut. p. 92 , 93. As for that hee cites from Hierome against Vigilantius , he might haue found the Salue together her with the Wound ; Our Rhemists dare vs from the imputation of his opinion . For the rest . Nothing is more playn , then that our Apostle ( according to the iust interpretation of Chrysostome , Theodoret , Theophylact , and others ) alludes to the loose fashion , as of the Greeks , so especially of the Iewes , with whom Polygamie and re-marriages , after vniust diuorces , were in ordinarie vse ; These the Apostolicall Spirit finds vnfit for the Man of God , whom hee therefore charges to be only , The Husband of one Wife .

Neither doth it argue too much wit in my Refuter , Refut. p. 94 , 95. to bring two Fathers vpon the Stage for his purpose , and then to set them together by the eares with each other , Ambrose ( I meane ) and Hierome ; who in this which he cites them for , confute one another ; Hierome ( though otherwise a back-friend to Wedlocke ) censuring the opinion of Ambrose , as sauouring too strongly of Cainisme , and superstition : Howeuer , euen the more vehement of the two , out of this place doth hold Marriage compatible with holy Orders , which is the onely thing I required : Refut. p. 95. So as still , This one word shall confirme mee against all impure mouthes ; Impure , Not for preferring Continency , as my Cauiller will take it , but for deprauing of Marriage , by the foule titles of Fleshlinesse , and Sensualitie ; such as his owne ; a worse we need not : Neither doth S. Ambrose at all controll me herein , Ibid. whiles he teacheth that the Apostle doth not here inuite vs to beget children in the Priesthood ; Habentem enim dixit filios , non facientem ; we did not challenge hence any command , wee challenge an allowance , which we haue and proclaime : That I may not say , some Copies of Ambrose run ( according as I haue learned of our eminent Doctor Fulke ) Habentem filios , aut facientem ; Hauing children , or begetting them : The difference is not worth standing for ; Let it passe after his owne reading . I could stop his mouth with the ingenuous answere of his ESPENCaeVS : Habentem enim , &c. Espenc . l. Praecit . For he said , Hauing children , not begetting them ; Debellatum hic esset , &c. This Field were wonne , if either this were the Text and not the Glosse , or they that thus interpret it were Apostles , as they are not . Thus their owne Bishop . But I neede not call for any ayde . The words of Ambrose doe plainely driue against an inuitation , or command , which wee doe willingly disclayme .

SECT. XIX .

NOw vnhappie is this man that still shoots his Arrowes quite besides the Butt ? Refut p. 96. He prooues , forsooth , with great zeale , that the Fathers neuer vnderstood a positiue command in our Apostles words , which I neuer thought so much as in dreame : and then hee bends his Forces against Bygamie , which I no where auouched . The Man of valour loues to play his prizes alone .

Here is no command then ( saith he ) but a permission ; How much are wee bound to him for this fauour ? Permission ? Thus much hee , with his holy Father , yeelds to their Stewes . No , here is a direct allowance . Let him be the Husband of one Wife ; Not , Hee may be so : But this was only for a time , he saith , because of the paucity of single Clergy-men : Let him shew me the Apostles limitation , and I am satisfied ; otherwise , this misse-grounded conceit ( what countenance soeuer it may find in a priuate humane authoritie ) shall passe with vs as a Glosse of Burdeaux , Refut. p. 96. that marres the Text. But how shamelesly , how fraudulently , how like himselfe , doth my Refuter cite CHRYSOSTOMES Castigat impudicos , Chrysost. in Tit. Hom. 2. & c ? He checketh the incontinent ( saith that Father ) whiles hee permitteth them not after their second marriages , to be preferred to the gouernement of the Church , and dignitie of Pastors ; and there my Refuter stops , with , So he ; whereas , if hee had gone forward , the place had answered him , and it selfe : For ( saith CHRYSOSTOME ) he which is found not to haue kept his beneuolence towards his wife , which is c c The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by them translated falsely , Defunctum . gone from him , how should he be a good Teacher to the Church ? Plainly shewing vs , that hee intends this to those vnchaste Husbands , which after an vniust diuorce of their former wiues , haue married also a second ; not after the death of the first .

The like Priestly fidelitie hee vseth in the place of Chrysostome , Hom. 2. vpon Iob ; the poore man had taken vp some scraps of quotations vpon trust , hauing neuer seene the Authors ; For , Chrysostome neuer wrote any Homilies vpon the Booke of Iob ; onely hee hath fiue Homilies of the Patience of Iob ; whereof this cited , is the second ; wherein his errori ignoscebat , hath reference rather to , sine crimine , which he opposeth to irreprehensibiles , then , to vir vnius vxoris , as the sequell plainly shewes .

Refut. p. 97. As for Bigamie , it is out of our way ; but since his loquacitie will needes roue thither , let him shew that before Montanus infected the World with a preiudice against second Marriages after decease , they were held vnlawfull for any calling , or person , and wee will grant him clamorous to some purpose .

Refut .. p 98. To prooue this opinion and practice of the Church , like a wise Master , he brings in * * Tert. Exhort . ad castit . c. 7. Tertullians authoritie , in his Booke which he wrote in the time of his Heresie ; whiles he was ouer the eares in Montanisme ; where hee tels vs hee hath knowne some eiected for second Marriages . But if hee had euer read the Booke following , of Monogamie , he might haue found his Tertullian ( then Montanizing ) to vpbraid the true & Catholike Church , which he calls Psychicos , with the vsuall practice & allowance of the second Marriages of their Bishops . * * Tert. De Monogamia , c. 12. Quot enim & digamipraesident apud vos , insultantes vtique Apostolo , & c ? Miror te vnum protraxisse in medium , cùm omnis mundus bis ordinationibus plenus sit , non dico de presbyteris , ad Episcopos venio , quos si sigillatim voluero enumerare , tantus numerus congregabitur , vt Ariminensis Synodi multitudo superetur , Her. ad Ocean . de Carterio Hisp. Ep. digamo , &c. Refut. p. 99. Quot enim & digami , &c. For how many Bishops are there amongst you twice marryed ? But who-euer was matcht with so vaine a Babbler ? I prooued from S. Paul , that a Bishop might haue one Wife : hee prooues by Councels and Fathers , that hee may not haue two . It is pittie that his Masters the Iesuites haue no more Trees for him to set with the Rootes vpward : Any thing rather then to wearie the World with this foolish clacking .

Out of this indiscreet and odious verbositie ( lest hee should want noyse ) he stumbles vpon the Councell of Constantinople before it come in his way , and spends a whole leafe only to tell vs , that he will talke of it hereafter . Hereafter hee shall receiue answere enough ; What needes this disorderly anticipation ? To conclude then , this place of our Apostle stands for vs vnshaken , by any the impotent blasts of his friuolous Elusions , and shall warrant vs against Earth and Hell , that a Bishop may bee the Husband of one Wife .

SECT. XX.

Refut. p. 100.101 . MY next place , of the honorablenesse of Marriage amongst all , he smoothes ouer with a pretended concession ; professing with Fulgentius , and Hierome , to giue all high Titles to that state , only preferring the rule of a better life ; praysing Marriage , but more extolling Virginitie : But who euer made the comparison ? These are faire Nets to catch Fooles ; Whiles hee heapes vp all the reprochfull termes that spight can deuise , against the verie state of Marriage , in some callings , not so much as preiudiced by Vow ; how doth hee grant Marriage honourable amongst all ? If the comparison bee the matter hee stands vpon , let him say , Marriage is good , and lawfull for all conditions ; Virginitie is better ; hee shall haue no Aduersarie . And whereas ( to call him to reckoning for arrerages ) he turn'd off this place ( when it was ) with a scoffe out of Bellarmine , That Marriage is honourable amongst all , Refut. p. 13. yet not between Father and Daughter , &c. the man alluded sure to their great and good Alexander the sixt , and his chaste Lucrece , of whom he knowes the Riddle , d d Heere lyes Lucrece in name , Thais in life , The same Popes Daughter , Lemman , and his owne Sonnes Wife . Filia , Sponsa , Nurus .

For vs , that it is honorable in all estates of men by Apostolicall warrant , is sufficient assurance , that to no calling , or estate it can bee dishonourable and vnlawfull . But to vntye Bellarmines trifling knot : I say , Marriage is honourable , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but not , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : in all , but not betweene all : That is , euery man may marrie with a woman , but not with any woman whatsoeuer : as with his Mother , or Sister . So Father and Daughter may marry , but not one the other . See now what a worthy Messe of Sophistrie is layd in Saint Pauls dish by these Caruers , and how easily ouer-turned : So as I might very well proclaime to all the World ( which I doe now confidently second ) that if God might be iudge of this Controuersie , it were soone at an end . Refut. p. 102. If my Refuter make faces at this , their whole Schoole shall beare me out in it . Et e e Espenc . l. 1. de Cont. c. 3. Caiet. Opus . de Castit . sane communis est scholae resolutio , &c. And in truth it is ( saith their ESPENCAEVS ) the common resolution of the Schoole , that if wee insist only in those things , which were spoken by Christ , and written by the Apostles , in the Canon of the New Testament , ( secluding the Lawes of the Church ) holy Orders , neither as Orders , nor as holy , are any hinderances of Matrimony . Thus he . And said I any more ? any other ?

Ibid. p. 102.103 . By their confession then , GOD neuer imposed this Law . My proofe was , that euen in the time of that legall strictnesse , he allowed Wedlock to the Ministers of his Sanctuarie . Herein , how am I refuted ? If hee meane ( saith my Detector ) that for puritie and perfection of life , the Law of MOSES was more strict then the Gospell , the vntruth is notorious ; To which he addes out of Hierome , that the greater perfection of the Euangelicall Sacrifice exacteth greater Holinesse ; and concludes , that the permission of Wiues in the Aaronicall Priesthood , argues euidently the imperfection of that Law . So he . Surely , God wanted this Counsellour vpon Mount Sinai ; he could haue aduised him better Rules of his mis-contriued Priesthood .

Would my Refuter make himselfe so ignorant , as not to know ; that notwithstanding the rather greater perfection of Moralitie required vnder the Gospell , yet that Leuiticall Law placed impuritie in many of those creatures and actions , wherein the Euangelicall findeth none ? Did not the touch of some . Vessels or Garments make a man legally vncleane ? Did not the lawfull act of Coniugall Beneuolence ? Did not the accidents of the holyest Child-bed carry in them an expiable impuritie ? If hee bee not a Iew , hee will not say it is still thus vnder the Gospell . How iustly therefore might I inferre , that if our holy God , vnto whose Wisdome it seemed good to stand of old , vpon such points of outward vncleannesses , did notwithstanding allow Wedlocke to his Priesthood , much more ( at least no lesse ) vnder the Gospell , doth he allow it , when as all those imputations of impuritie are vanished .

SECT. XXI .

Ref. p. 103.104 . I Produced the Testimonie of their Pope , their Cardinall , their Doctor . Basils Rule is a sure one , that the Witnesses of Enemies are most conuictiue . Their Cardinall was Panormitan , Their Pope Pius the second . Their Doctor , Gratian. For Panormitan ; My Refuter likes his words so well , that like a sawcie Fellow he dare pull off his red Hat , and trample it in the Floore ; denying his Cardinall-ship , and charging him With participation of the Schisme .

But first , hee cannot ( I hope ) denie him to haue beene their Abbot , then their Archbishop ; As for his red Hat , it neuer came from Wittenberge nor Geneua ; it was of their owne dying ; FOELIX the false Pope ( he sayes ) gaue it him . Reader , the famous Councell of Basil , consisting of no lesse then foure hundred reuerend Persons ; Cardinals , Archbishops , Bishops , Doctors , gathered and allowed at first , by Pope Martin , then by his Successour Eugenius the fourth , afterwards was vpon some Politike considerations called off by Eugenius ; The Fathers of the Councell finding their owne strength , stood vpon the right of their Superioritie , and ( as they well might ) censur'd the Pope ; hee proceeded to obstinacie ; those braue spirits ( vpon ripe consideration ) iustly deposed him . In the roome of this Eugenius , ( otherwise called Gabriel Condulmarius ) was by iust number of voyces elected Amadeus the Deuout Duke of Sauoy , and named Foelix the Fift , a man too good for that See ; neither had hee euer any so great blemish in all his life , as the name of a Pope : Volateran can tell vs , what a Kennell of Hounds hee shoued to the Ambassadours , namely , whole Tables of poore soules daily fed by him ; All Histories speake of his Deuotion , and Pietie ; This man called from his intended retyrednesse , must carrie the Keyes . Hee makes choice of Archbishop Panormitan for one of his Cardinals : What offence is here ? But hee was a false Pope . If the Councell of Basil were a true Councell , then was Foelix a true Pope . It is in my Readers choice whether he will beleeue foure hundred Diuines representing the whole Church , or a Popes Parasite . But Panormitan dyed in the Schisme against Eugenius . The World knowes that the greatest blot Panormitan euer had , was his violent plea for Eugenius ; against the Bishop of Argens , against eloquent Segouius , against the whole streame of that Councell ; This is the thanke hee now carries away , FOELIX scelus virtus vocatur ; If Eugenius had not dealt vnder-hand with the Dolphin of France , and Frederick of Austria , ( then ambitious of the Empire ) and tryed all his wits , both to make new Cardinals , and to diuert the Neutralls , Eugenius had not beene foelix ; and Foelix had beene still Eugenius , the true and vndoubted Successour of Peter : How-euer , if th●se points should be strictly stood vpon , Rome would bee at a losse , which many a time hath bin to seeke for her head . But what though it were granted that Panormitan was Cardinalated by an intruding Pope ? Can this call downe the authoritie of his iudgement and Writings ? especially those which he wrote before hee was Cardinall or Archbishop , being onely Abbot : And yet may bee cited by vs vnder the name of Cardinall : as Bellarmines Dictates and Composures elder then his red Hat , yet are fathered vpon that Title .

Once , this I am sure of , that f f Bell. de Cleric . lib. 1 c 19. Cat●olicum al●oquia & doctum authorem . Cardinall Bellarmine doubts not to stile Panormitan a Catholike and learned Doctor . This is the man that stands with his Hat off to this worshipfull Clarke of Doway , and tels him that Continencie is not of the substance of Order , nor by Diuine Law annexed to it ; whereto , hee shuffles out a miserable & desperate answere , as we shall see in the sequel .

But in the meane time , see the cunning of my Catholike Cauiller ; This is not the sentence I stood vpon , of Panormitan ; it was not this , whereto I proclaymed mine Oyez , but another , which hee slily smothers , not daring so much as to repeat it , lest his Romanizing popular ignorant Readers should heare and see and smell , that the sacred Celibate of Priests did stinke an hundreth yeeres before Luthers time . I will therefore here supply for him , and , hoping he will in his next take notice of the sentence , will represent it here againe .

The words are these : Melius foret , Abb. Panorm. de Cleric . coniugat . Cap. Cùm olim . et pro bono & salute animarum salubrius , si & vniuscuiusque voluntati relinqueretur , it a vt non valentes aut non volentes continere , possint contrahere ; Quia experientia docente experimus contrarium effectum sequi ex illa lege continentiae , cùm hodie plerique non viuant spiritualiter , nec sine mundi , sed emaculentur illicito coitu cum ipsorum grauissimo peccato , vbi cum propria vxore esset castitas . That is , It were better , and more wholesome for the good and saluation of soules , if it were left to euery mans will ; so as they which either cannot , or will not contayne , might marry . For wee finde by experience a contrarie effect to follow vpon that Law of Continencie ; since the greatest part of ( our Priests ) at this day liue not spiritually , neither are chaste , but are defiled with vnlawfull copulations , not without their most hainous sinne ; whereas , with their owne Wiues it should be Chastitie . Thus he . A sentence worthie of that Epiphonema of mine , ( Is this a Cardinall think you or an Huguenot ? ) With this , my Detector deales , as their Inquisition doth with a misnamed Heretike ; he chokes it vp in secret , or , if hee bring it forth , it is not without a gag in the mouth : All his answere is , Refut. p. 107. Wee tye not our selues to euery mans opinion ; and , This sentence is censured by BELLARMINE as erroneous ; As if Panormitan were euerie bodie , and Bellarmine an Oracle . It is enough for vs , that one of their owne greatest , learnedest , zealousest Prelates iustifyeth our Marriages , and wisheth them in vse rather then their Continencie .

To that other Testimonie of Panormitan , he answers by a graunt , yeelding vs freely , that if wee take diuine Law for that which is expresly determined in Scripture , it must needes bee said , that there is no euident proofe set downe of continencie in Ecclesiasticall men by the Apostles ; yet , that it is so insinuated , and the obseruation of it hath beene so ancient , Refut. p. 105. as BELLARMINE noteth , that it may be truely termed Apostolical ; Thus hee . And euen for this are wee beholden to him ; All his friends would not haue beene so liberall . His Ioannes Maior , his Clictouaeus , his Torrensis , and all their rigorous Clients would not haue said so : As , on the other side , the old Glosse was not so wise , that could onely say ( which is now expunged ) Apostoli docuerunt exemplo , The Apostles taught this by their example . But what are these so pregnant insinuations ? Good wits haue found them out ; One was , that of g g Decret. p. 1. dist. 28. INNOCENTIVS 2. That these men are the vessels and Temples of God , therefore they may not Cubilibus & immunditijs seruire , serue for chambering and wantonnesse . Ywis , no Lay-man is such ; Therefore hee may bee allowed to be filthie . Another was , of Franc. Luk. 21. Torrensis , Take heed lest your hearts be oppressed with surfetting and drunkennesse , and cares of this life : Whereof Bishop h h Esp●nc . de cont. l. 1. Espencaeus is so ashamed , that he answers it with an Absit ; God forbid ( saith he ) that wee should thinke that the Lord , which is the author and Sanctifier of Marriage , should hold it in the same ranke with surfeting and drunkennesse . Another was of the same Author ( i i Tit. 2. Si quis legilimam commixtionem & filiorum recreation●m , corruptionem & ●●tiaquinationem vocat , ille habet cohab●tatorem d●monem Apostatam . ●gnat Epist ad Philadelph . teaching vs to denie vngodlinesse and worldly Lusts : ) vs , of the Clergie ; belike the rest neede not ; And who knowes not the wittie and learned insinuations of their good Siricius , Those that are in the flesh , cannot please God ? These , and such like are the forceable insinuations of this imposed continencie , which euen very boyes and Ideots can hisse out of the Schooles .

SECT. XXII .

FRom Panormitan , hee descends to my alledged Gratian , Refut. p. 105. who because he speakes these words ( by way of explication ) in a continued tenor with a sentence of Austin , is ( to my mortall sinne ) cited by me as speaking from Austin . The position and the inference of the words is such , as might deceyue any eye that would trust a Gratian ; What might the price be ( trow we ) of such a crime in the Apostolique chamber ? In my next Shrift , he shal heare , meâ culpà ; The words are Gratians , that Copula Sacerdotalis vel consanguincorum , The marriage or ( as this Clerkly Grammarian translates it ) the carnall copulation of Priests , or kinsfolkes is not forbidden by any Legall , Euangelicall , or Apostolicall authoritie , but by Ecclesiasticall Law it is forbidden . Wee could not hyre a Proctor to say more . But herein C. E. hath detected two foule faults of the citation ; The one , that I trusted his Gratian so farre , as to make him speake out of Austin , which ( I trust ) a little Holy-water may wash off ; The other , Refut. p. 106. That I concealed the marriage of kinsfolke , within the prohibited degrees ; which ( saith hee ) although onely forbidden by Ecclesiasticall Law , yet dares not Master HALL ( I thinke ) transgresse it ; so as this Law hath greater force then hee supposeth it to haue . So hee ▪ Plainely , my Refuter knowes not what he saith , else hee would neuer thus palpably plead against himselfe ; For what euer thing was there in all the constitutions of his Church , more subiect to variation , then the legall supputation of the forbidden degrees ? which was a long time confined to the third degree inclusiuely ; another while extended to the fourth ; and sometime to the seuenth . Let him herein reconcile his Pope Nicholas and Gregorie , with Pope Innocent ; Whereof the one left all free that were without the pale of the fourth degree , the other restrayned all to the seuenth ; And when he finds an vnalterablenesse in the determination of these degrees , let him plead for an equally-fatall necessitie of his Ecclesiasticall continence ; in the meane time , let him take it patiently to be beaten with his owne rod .

No diuine Law then ( he grants ) hath inioyned this Celibate , but an Ecclesiasticall . What is this other then I said ? God neuer imposed this Law of continencie ; Who then ? k k Espencae . ex Test. Abb. l. . 1. c. 3. Facerat igitur Ecclesia Boni medici instar , medicinam quae obsit magis quam prosit tollentis . The Church should therefore doe like a good Physician in remouing the medicine which it sees to doe more harme then good . Refut. p. 107. The Church . And why may not I goe on , to aske , Whether a good wife would gain-say what her husband willeth ? Flourishing will not answer this . All the prayses of beautie and fidelitie which are giuen to the true Church , argue Rome to be the false . Whereas therefore the Priest shuts vp thus brauely ; ( And this Minister who would make the one to gainsay the other , should bring some place or sentence to shew the same , ( which hee may chance to doe the next morning after the Greeke Calends ) or else neuer auouch so vnchristian a Paradoxe . Hee shall vnderstand that his Greeke Calends are past . The Spirit of God saith , A Bishop may be the Husband of one wife : The Church of Rome sayes , A Bishop may not bee the Husband of any wife at all : Whether is this a contradiction ? The Spirit of God sayes , Marriage is honourable amongst all men : The Church of Rome sayes , Marriage is dishonourable to some . The Spirit of God sayes , To auoyd Fornication , let euery man haue his wife : The Church of Rome , like a quick-huswife , sayes , Some order of men shall not haue a wife , though to auoyd Fornication . Let my Masse-Priest shew these to be no contradictions ( which he may chance to doe at the Greeke Calends ) or else grant this to be neyther Paradox , nor vnchristian .

SECT. XXIII .

FRom Cardinal Panormitan I ascended to Pope Pius the Second , Refut .. p 108. whom I vshered in , with this Preface , Let a Pope himselfe speake out of PETERS Chayre , PIVS the second ; as learned as hath sit in that roome this thousand yeeres . Two things my Cauiller snarles at in the Preface , two in the authoritie it selfe .

My first manifest vntruth is , that PIVS the Second spake this as out of the Chayre . A witlesse misprision . I hope he sate in PETERS Chayre that spake it ; if hee spake it not as from the Chayre , I care for no more . Is not this sufficient to win respect from a Catholique Priest ? Otherwise , whether it were Stoole , or Chayre ; or if a Chayre , whether the consistoriall , or the Porphyrychayre , wherein hee sits before his first Triumph , l l Lib. sacr. cerem . tanquam in stercoraria , it is all one to mee . Themselues must first agree what it is to speake as from the Chayre , ere I can affirme that Pius the Second so spake this . Id Populus curet , I referred the chayre to the man , not to the speech : In the meane time C. E. is not so good a Groome to the Chayre , as Gregorie of Valence , who attributes infallibility to a Popes sentence , though it be m m Vid. Rom. Irrecon . sine curâ & studio . My second wrong is the superlatiue lashing ( so hee calls it ) of other Popes learning in comparison of this . I cry him mercie ; I did not know what sinne it was to commend a Popes learning ; That is not it ( I confesse ) that carries away the Crownes and the Keyes : But the comparison offended ; Perhaps C. E. hath knowne that chayre more learnedly furnished : It may bee , he thinkes of Boniface the Ninth , called before Peter de Thomacellis , a Neapolitan , n n Theod. Niem . lib. 1. c. 6. who could neyther write , nor sing ; hardly vnderstanding the propositions of the Aduocates in the Consistorie ; insomuch as in his time , Inscitia ferè venalis facta fuit in ipsâ curiâ ; Ignorance was growne valuable . Or it may be he thinks of those ancient ferule-fingred Boy-Popes ; one of the Benedicts , a graue Father of ten yeeres old ; or Iohn the Thirteenth an aged Stripling of nineteene . Or perhaps , hee alludes to those learned times ( within my compasse ) which were acknowledged in the Councell of Rhemes ; where when offer was made of requiring the Popes iudgement , it was publiquely replied , that besides the exposednesse of that Citie to sale , Romae iam nullum ferè esse qui literas didicerit , There was scarce a man at Rome , that could spell his Letters .

Heu quàm perfatuae sunt tibi , Roma , togae !

If I should here adde out of Alphonsus de Castro , that some Popes were such great Clerkes , o o Alphons . contra heres. li. 1. cap. 4. Edit. Colon. ann. 1543 . vt Grammaticam penitùs ignorent , That they had no skill in Grammer , C. E. would tell mee that my Booke is not of a corrected edition , though it was printed at Coleine . Such bran hath bin cast out in their later sifting and shifting of Authors .

SECT. XXIIII .

IN the authoritie it selfe , his Cauils are childish ; Where Pius said , * * Marriage vpon g●od reason was forbidden to Priests , but vpon greater reason seemes fit to be restored . Refut. p. 109. Sacerdotibus magnâ ratione sublatas nuptias , maiore restituendas videri ; My first fault , is that I turne Sacerdotes , The Clergie , instead of Priests ; which word is of a larger extent , including also Bishops : The silly man sees not that I translated it to his aduantage , against my owne ; For , euery Sacerdos is Clericus , not euery Clericus , Sacerdos . Very frequently are Bishops comprehended vnder the name of Sacerdotes , as well as of Clerus ; and no lesse vsually vnder the name of Clerici , the superior Orders are not comprehended . Hee is not worthy to write himselfe Priest , that vnderstands his Orders no better .

My second error is , That I turned the last Clause of the Sentence , ( Is to bee restored ) whereas the words are , Restituendas videri . Here could be no fraud , whiles I set the Latin words in the Margine . The Man thinks of his ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) or his , Videtur quod sic ; probatur quod non ; but if his Grammar had not been ill learned , he had known that ( Videri ) doth not alwayes signifie a doubtfull probabilitie , but sometimes a certayne euidence , as , Visum est Spiritui Sancto & nobis ; and , Qui videbantur columnae ; Or ( if his Logike had fully taught him the Distinctions of Sunt and Videntur ) this quarrell had beene spared . This Seeming was Beeing ; Or , if this lawlesse Lurker had euer had any taste of the Ciuill or Canon Law , hee might haue beene able to construe that Maxime , Quod quis per alium facit , per se facere videtur : and that iudged Case , Qui nomen debitoris legatum viuens exegerit , legatum ademisse videtur . In this stile spake this learned Pope , which my vnlearned Aduersarie cannot reach vnto . For , if Pius , or Syluius , may haue leaue to Comment vpon himselfe , when the Question was of suffecting Amadeus , Duke of Sauoy , a married man , in the roome of Eugenius ; Ex quo constat ( saith he ) &c. It is apparant that not onely hee , which hath beene married , but hee that is married , may bee assumed to the Popedome ; and a little after : Fortasse peius non esset , &c. And perhaps it were not worse if more Priests had wiues , for many would be saued in a married Priesthood , which now in a single Priesthood are damned ; hee saith directly , Damnantur , They are damned , not , They seeme to bee damned . And therefore to preuent this reall damnation , Marriage is really to bee restored to them , not that it should onely seeme to bee restored . To conclude , take Videri , for bare Seeming , surely , it must be construed , Videtur mihi ; I Pope PIVS thinke , or iudge , that it were fit that Priests should haue the liberty of marriage restored againe to them ; which together with sublatas implyeth , that in former times Priests were married , and as the case now standeth ought againe so to be . Which is the very state of this question , which we auouch .

And in his Epistle to Iohn Freûnd , Credimus te non insulso vti consilio ; I thinke it is no ill counsell for thee ( since thou canst not contayne ) to seeke for a Wife ; although that should haue beene thought of , before thou didst enter into holy Orders ; but we are not all Gods , that wee can fore-see future things ; since it is comne to this , that thou canst not resist the Law of thy Flesh , it is better for thee to marry , then to burne . Thus he . For which aduice , doubtlesse , hee found good cause in his owne experience ; who hauing beene imployed formerly in this Iland of ours , left two Bastards behind him , the one , begotten of an English woman , the other , of a Scottish ; The one wherof he commends to his Father Syluius , a Citizen of Syenna ; the other he confesses to his friend P. de Noxeto : But this indeed was before his Priesthood ; Afterwards , Whiles he was Cardinall , he had his Concubine ; to whom at last he gaue threescore Florens for her Dowry , Epist. 361. it is strange what he confesses of himselfe in his 92. Epistle : Mihi herclè parum meriti est in castitate ; I cannot boast of any merit in my chastity , for to tell the truth ( Magis me Venus fugitat , quàm ego illam horreo ) Venus doth rather flie from mee , then I abhorre it . It was not therefore out of speculation , but sense , not out of seeming , but certaintie , that Syluius passes his Restituendas videri .

So now to shut vp this point , the blessed Apostle Saint Paul , and ( in his Attendance ) Panormitan , Gratian , and Pius ( in their cleere suffrages for vs ) are fully acquitted from the vaine cauils of my Detector ; and God is on my side , the Church of Rome , on his . Let Sinceritie iudge which Scale of the Ballance is heauier .

SECT. XXV .

FRom the lawfulnesse of our Marriages , Refut. p. 110. I descended to the Antiquitie ; where my Refuter takes an ignorant exception . I said , Some things haue nothing to plead for them but Time , Age hath been an old refuge for falshood ▪ Then I lay for my foundation Tertullians Rule ; * * Rectum est quodcunque primum , adulterinum quodcunque posterius . Tert. de Praesc . That which is first , is truest ; My Detector finds here a flat contradiction , and cryes out , Doe these men wake or sleepe when they write ? There are none of his wise friends which will not bee ashamed of this grosse stupiditie ; For whether of these two Sentences can he dislike ? and if both bee allowable , how can they be contradictorie ? neither am I his Aduersarie herein , but Tertullian . What surer way could there be , then to controll the pretences of a secondarie antiquitie by the first ? And what contradiction is in this ? The first is true , all vnder the first is obnoxious to errour ; The puisne posthumous Antiquitie hath beene a refuge for falshood , the Primigenious Antiquitie ( which proceeded from the ancient of Dayes ) is certayne . Let this Trifler goe learne to spell English , ere he presume to Diuinitie . This Antiquitie is the touch , whereby wee desire all truth to bee tried ; which easily finds all the gilded Coynes of Romish innouations , shamefully counterfait .

Not to goe backe so farre as Paradise ( though I well might ) where God made the first wedding in perfect innocence . I began with Moses and his Leuiticall Brotherhood ; to which my Refuter replyes ; Refut. p. 111. That yet in eating their Paschall Lambe they had their loynes girt . Iustly concluded ! All the Iewes did eate the Paschall Lambe with their loynes girt , for the expedition , or moment of their flight , therefore their Priests and Leuites did not conuerse with their Wiues . If his Superiours of Doway doe not blush at this Logike , his wit and their shame are gone together .

But , They abstayned ( hee saith ) from their Wiues , whiles they did minister in the Sanctuarie ; What if we yeeld this ? Their ministration was by courses , and had intermissions . There is an holy and decent modestie in all those which are worthy to serue at the Altar , which teacheth them to giue God his due times , with respect euen of outward purity ; which is all that q q Euseb. de praep. Euang. l. 1. c. 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , .i. Sacra facientibus , they turne it , Sacratis , &c. Eusebius by them misse-translated ; and misse-alledged by him , requireth . But what will my Refuter say to the High Priest himselfe ; which was bound euery day to a morning and euening Sacrifice , who yet was not restrayned from a coniugall societie ? That Bone hath troubled , blunted , and broken better Teeth then his . Refut. p. 112.

But ( saith hee ) The figure of the eternall Priesthood of Christ ( to wit ) MELCHISEDECK , i● not read to haue had any wife at all ; What of this ? He , whom he prefigured was onely a spirituall Husband to his Church . If this Man bee not read to haue had a Wife ; no more is he read to haue had Father or Mother . Nay , he is read to haue had neither . Why do they not thence infer that Priests ought to haue neither , but to be begotten and borne of Angels , not of humane kinde ? which is as good for an inference , as that fopperie is for a Legendarie fable , that Luther was begotten by an Incubus . Yet had the Literall ( not mysticall ) Melchisedec both Father and Mother : and if Sem were Melchisedec ( as wiser men then mine Aduersarie haue vpon good probabilities thought ) he may passe , I hope , for a married man .

As for the perfection of the new Law aboue the old , it onely barres those institutions which had in them an imperfection , not those which God thought fit for Paradise it selfe . So as the practice of the Iewish Church , founded by God himselfe , is an all-sufficient warrant for the marriage of his Euangelicall Ministers .

SECT. XXVI .

FRom Moses and the Prophets I descend to the Apostles . What did they ? C. E. answers roundly : They did not marry ; Refut. p. 112. and they who were married before , did leaue their Wiues . I vrge Saint Pauls report of the rest of the Apostles , and the Brethren of the Lord and Cephas , that they not onely had Wiues , but r r 1. Cor. 9.5 . carried them along in their Trauels . He answeres , They were not Wiues , but other deuout Women , which followed them to administer maintenance to them . A likely tale , if they could all agree in it ; That the Apostles would cast off their owne Wiues , and carry about strange Women with them , vpon what-euer pretence . Credat Iudaeus apella , Non ego . Yet my shamelesse Refuter cryes out of my pride and ignorance in not allowing this , which hee dares proclaime for the receiued exposition of all the Fathers , and all that euer wrote in the Greek and Latin Church . When hee knowes that his s s Clem. Recognit . l. 7. Clement in his Recognitions , and his owne Pope in their Canon Law , hath expounded it contrarily , of Wiues , not of strange Women . t t Dist. 31. Omnino . Leo the ninth , against the Epistle of Nicetas the Abbot ; where he directly affirms that the Apostles did carry about their Wiues , Vt de mercede praedicationis sustentarentur ab ijs ; That they might be maintayned by the reward of their preaching ; making the force of the word to lie in circumducendi , non amplectendi : Either therefore his Pope erres in a deliberate exposition of Scripture , or else I haue not erred ; And either his Popes are no Fathers , or C. E. hath no forehead .

Refut. p. 113. Nothing can make the Rhemists ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Sister , a Woman ) not ridiculous ; not that Visor of Age , which my Refuter pleases to fasten vpon it . There wants an Article ( he saith . ) Our Apostle should haue comne to Cardinall Bellarmine and him , to learne when , and where to vse it .

That our last accurate Translation of the English Bible , hath Woman in the Margin , is a poore aduantage ; who seeth not that it is the manner of that exquisite Edition , to set all the Idiotismes of either Language , and diuers readings in the Margin ? Euery Schole-Boy knowes that the word signifies both ; but whether of them is fit to be receiued into the Text , our Text it selfe shewes ; How wittily is Saint PAVLS , A Woman , a Sister , paralelled with Saint PETERS , Viri Fratres ; Men and Brethren . Yee Men which are Brethren , is a meet predication , but , Yee Sisters which are Women , is absurd ; Neither doth Saint Peter say ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) Brethren men , as Saint Paul sayes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Sister Woman . As for the authoritie of Hierome , well may wee appeale from his iudgment as incompetent , whom his owne Doctors accuse as partiall , and censure as * * A Title giuen to Gregory , also in Apolog. Tumultuaria . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( if not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ) Yet euen hee against Heluidius translates it , Vxores circumducendi .

Refut. p. 115. For the rest , it is worth my Readers note , how the Plagiary Priest hauing stolne this whole passage ( as most of the rest ) verbatim out of Bellarmine , yet ouer-reaches his Master ; for where Bellarmine sayes , Ita ferè omnes Graeci & Latini ; So almost all the Greeke and Latine ; this Bayard dares say , All ( sauing Clemens ) as well Greeke , as Latine ; and when hee hath done , names some that say nothing of it at all , as Chrysostome ; Another that in Heresi● speakes for him one where , another where against him , as Tertullian ▪ who being also himselfe a marryed Priest , could say in his exhortation , Licebat & Apostolis nubere , & v●ores circumducere ; Another tha● grounds vpon an euident mis-reading , as Ambrose ; and to make vp the Bulke , puts in Saint Bede , and Saint Thomas parties to the cause , & and then sings , Iō paean . It is well y● that hee grants Clemens of Alexandria , and Saint Ignatius to be on our side , for this interpretation ; and when hee hath done , he must be forced to yeeld vs his Pope Clement , Pope Leo seconded by his Gratian , and Laurentius Valla , and others cited by Erasmus ; in so much as Espencaeus himselfe grants herein , x x Esp . l. 1. de Cont. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 veterum , a difference amongst the Ancient . And if these had neuer beene , the Text cleeres it selfe , for , not to inforce the word ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) which implyes a power ouer the partie carryed ▪ To lead about . The Apostle speakes of a matter of charge to the Church , by this circumduction ; Now that rich Matrones should follow the Apostles , and minister to them of their substance , was a matter of ease to the Church . Neither was this attendance for ministration , so much an act of Cephas , and the other Apostles , as a voluntarie act of the women themselues . To conclude , in this the Apostles practice should haue crossed their doctrine . For if Saint Paul gaue that charge ( of being the Husband of one Wife ) on purpose y y Chrys. Hom. in Tit. praecitat . ( as Chrysostome saith ) to stop the mouth of the Enemies to Marriage ; how must this needes open them againe , and breed a conceit of that impuritie , which Saint Paul meant to oppose , that the Apostles themselues as ashamed of their wiues , forsook them , and chose rather to bee attended by Strangers ?

So as I must take leaue to bee euer in this Heresie , that the Apostles had Wiues , and carryed them about .

SECT. XXVII .

Refut. p. 116. BVt what Boyes-play is this , To giue and take ? Our doughtie Champion hath granted vs Clement of Alexandria , and now he puls him backe againe ; Clemens ( saith hee ) grants the Apostles to haue had wiues , but hee denyes that they vsed them as wiues ; cunningly dissembling that which Clemens said in the beginning of the same period ; For Peter and Philip ( saith hee ) did beget children , &c. How did Peter beget them , if hee were not Peter when hee begot them ? In the time of their painefull Euangelicall peregrination they forbore perhaps : doth it therefore follow that they did alwayes forget to bee Husbands ? Whence , in all likelihood , had S. Peter his Petronella ? if shee were not borne after hee was Peter ? Whence was that inscription on Pilagiaes Tombe , ( if wee may beleeue z z Cit. ab Espen . loco citat● . Here lyes the Wife of Bishop Dionysius , Daughter to Thomas the Apostle . PERIONIVS ) Hic sita est sponsa DIONYSII , THOMae Apostoli filia . There is not ( I grant ) necessitie in this proofe there is probabilitie . It is therefore too boldly affirmed by my Detector , that the Apostles , after that publike calling vndertaken , vsed not their Wiues . Is that of Saint Ignatius nothing against him ? Opto Deo dignus , &c. I desire to bee found worthy of God , as PETER and PAVL , and the rest of the Apostles which were marryed men , and a a Ignat. Ep. ad Philadelph . non libidinis causa , sed posteritatis surroganda gratia coniuges habuerunt . not for lusts sake , but for propagation of Posterity inioyed their Wiues . Thus hee . So much against C. E. that C. E. is no lesse against him . The Testimonie of Saint Ignatius ( saith hee ) is a meere forgerie ; easily answered . If Ignatius had either denyed or disliked these Marriages , no mans word had beene more authentike ; now , this clause hath made him falsified : Hee cannot ( I hope ) say that the sentence came out of our Forge ; wee take him as wee finde him ; neither doth B. Espenceus , or any other ingenuous Writer , take such exception , but finds the authority weighty . That more vnlikely Epistle which Ignatius wrote to Saint Iohn , and the blessed Virgin ( though palpably reiected by their owne ) is classicall enough , when it may serue a Coccius , or a a Bell. Tom. 1. pag. 837. Bellarmine , or a Pierre Cotton ; But , here the Epistle it selfe is not questioned ; only this clause is bored in the Eare. And why so ? Forsooth the ancient Greeke Copies haue it not . Doubtlesse , the man hath vexed the olde Greeke Manuscripts ; but when he hath done , his one Fellow shall giue him the lye ; who confesses it to be in all Copies both Greek and Latine , old and new , whiles he saith , that those words ( b b Those wo●ds ( And the other Apostles ) are to bee razed out of the Text. Marga● . de la Big●e . Not. in Epist ad Philadelph . Et alij Apostoli ) ex textu abradenda . Or if that will not serue ; there is yet to bee seene in Baliol Colledge in Oxford , an olde Copie of the age of seuen hundred , or eight hundred yeeres , wherein the words are found ; Only the wordes ( S. Paul , & the other Apostles ) blurred ; yet so , as they are still to be well discerned : If the Greek should want the clause , what were this ? The first Edition of Ignatius in Greeke was ( 1558. ) as the Centurists haue noted ; and how easie was it to leaue out one sentence , that seemed preiudiciall ? Let him neuer cast this vpon the Graecians : they neuer so excelled in this Faculty of counterfeiting as the Romanes : Greece in this must yeeld to Italie , how-euer it pleases c c Erat consuetudo Gracorum fere ordinaria corrumpendi libros , Bell. li. 4. de Pont. c. 11. Quoniam Romani sicut non acumina , ita nec imposturas habent , Greg. l. 5. Ep. 14. ad Noorsen . Pope Gregorie and Cardinall Bellarmine herein only to giue it superioritie .

Amongst the rest , this very place puts mee in minde of a memorable iuggling Tricke of his Fellowes . The old Platina printed at Paris by Francis Regnault . An. 1500. ( which I haue seene ) and all other olde Copies , read thus of Saint Luke ; Vixit annos 84. d d Platin. in Cleto . ad finem . Luke liued 84. yeeres , hauing a Wife in Bithynia . Hauing not a Wife in Bithynia . Vxorem habens in Bithynia . Now comes the Onuphrian Edition set forth at Coleine . An. 1600. from the shop of Materuus Colinus , and reades , Vxorem non habens in Bithynia ; with which authoritie Espencaeus himselfe was deceiued , citing Hierome for it as the Fountaine , whence perhaps Platina might fetch it ; but if my Reader please to turne to that c c Her . Catol . script . Illustr. Catalogue of famous Writers , ascribed ( not vniustly ) to Hierome , there shall hee finde the very same coozenage ; the words run so indeed , in the Latine printed Copies ; but not acknowledged , not mentioned by Sophronius in the Greeke Translation ; and Erasmus , reading it either , Hauing , or not hauing , at last shuts vp ; Haec verba videntur adiecta ; quandoquidem nec adduntur apud SOPHRONIVM , nec in exemplaribus emendatioribus . These words ( saith ERASMVS ) seeme patched to the rest ; since they neither are added in SOPHRONIVS , nor in the better Copies . Thus hee . It was fit my READER should haue a taste of the Romane integritie .

I alleaged the learned Cardinall Caietan for the likelihood of S. Pauls Marriage ; Can my Refuter denie this ? The words are plaine : f f Caiet. Com. in Phil. c. 4. Quia omnes Apostoli exceptis Ioanne & Paul● ▪ vxores babuerunt , Amb. &c. Refut. p. 117. Locus cogere videtur ; The place seemes to inforce it , not by demonstratiue reason but in all reasonable sense , that PAVL had a Wife , So he . Which is all I contended for . If now hee shall thinke to choke me with a crosse Testimonie of the same Author , concerning Saint Pauls not conuersing with his Wife after his Apostle-ship , he may vnderstand , that I well remember Caietan to haue beene a Romane Cardinall ; and therefore in some points necessarily vnsound ; whose ingenuitie yet in this busines I haue formerly shewed .

SECT. XXVIII .

Refut. p. 118. FRom the practice of the Apostles ( which is yet cleere for vs ) we descended to their Canons . It troubles my Refuter , that I say , the Romish Church fathers these vpon the Apostles , and that their Iesuite TVRRIAN sweats to defend it ( insinuating my contrary opinion ) and yet that I cite them for my selfe ; whereas his wisedome might haue considered that their force is no whit lesse strong against them , notwithstanding our doubt , or denyall . For example , The Trent Canons rore terribly to them : to vs , or the French , they are but as the Pot-guns of Boyes : we may cite these to them as Gospell , they may cite them to vs as Alchoran .

By this it appeares how farre not only Schoole-Learning , but euen Logike transcends this poore Refuters capacitie , who could not distinguish betweene disputing adrem , & ad hominem .

What I said in my Epistle to my reuerend and worthy Friend Master Doctor Iames , the incomparably-industrious and learned Bibliothecary of Oxford ( a man whom their Posseuine thought so well of , that he hath handsomely stolne a Booke of his , and clapt it out for his owne , a man whom so base a Tongue as my Detectors cannot disgrace ) I professe still , that I hold those Canons of the Apostles vncanonicall ; And doe I hold this alone ? Doth not his Pope Gelasius so ? Doth not Isidore Bishop of Hispalis so ? Doth not Leo the Ninth so ? Are not some of them at pleasure reiected by Posseuine , Can. 65.67 . &c. Baronius , Bellarmine ? Or , in a word , if they bee the true issue of the Apostles , are they accordingly respected , and obserued of the Roman Church ? Doth not his g g Mic. Med. de sacr. hom. Contin . l. 5. Vix . sex autocto Latina Ecclesia nunc obseruat . Medina grant to their shame , that the Latine Church scarce obserues six , or eight of them ? These Canons then I doe not hold Apostolicall ; I doe hold ancient , and not vnworthy of respect ; and such as I wonder they haue escaped the Romane Purgations . As for those other nine or tenne noted Counterfeits , which I ioyned herewith for companie , in that Epistle , his shame would serue him to iustifie , if his leasure would ; whereas there is scarce one of them whome his owne Authours haue not branded .

Ref. p. 120.121 . vsque ad 125. My Refuter must haue a fling ; In an idle excursion therefore he iustly rayles on the Protestant practice , in reiecting those Fathers for Bastardie one while , whome otherwhiles they cite for currant ; when his owne eminent impudencie in the very passage next going before , and in the next following ( to goe no further ) offends in the same kinde . The truth is ; The Protestants take libertie to refuse those Fathers , whom euen ingenuous Papists haue censured as base ; The Papists take libertie , when they lift , to reiect the authoritie of those Fathers , whose Truth they cannot denie . The instances hereof would bee endlesse . But with what face can any Papist taxe vs for this , when all the World may see aboue three hundred and twentie of their Authours , whome after the first allowance they haue either suppressed , or censured ? To their eternall and open conuiction , Doctor Iames ( whome they may reuile , but shall neuer answere ) hath collected and published the names , and pages .

SECT. XXIX .

NOt to follow therefore this babbling vagary of my Aduersary against Zuinglius , Ref. p. 126.127 . Apost. Can. 5. Luther , Musculus , Whitakers , ( what Puppy cannot bark at a dead Lion ? ) we come close to the Canon . That no Bishop , Presbyter , or Deacon shal forsake or cast off his Wife in pretence of Religion , or Pietie , vpon paine of deposition . Wherewith how much my Refuter is pressed , appeares in that he is faine with Baronius to auoyd it , with , Apocryphorum non est tanta authoritas ; There is no so great authoritie in Apocryphall Canons .

Where is the man that euen now vpbrayded vs with the lawlesse rejection of ancient Records ; and by name would vndertake to iustifie those whom my Epistle taxed for adulterine , whereof these Canons of the Apostles were a part ? now hee is faine to change his note , Apocryphorum non est tanta authoritas . Hee hath cast off Ignatius alreadie , anon you shal find him reiecting Socrates , Sozomen , Nicephorus , Gratian , Sigebert , H. Huntingdon , and whom not ? vpon euery occasion shamelesly practizing that which hee censures .

If I alleage the sixt general Councell , that of Constantinople , proclaiming this sense truely Apostolicall , euen the sixt generall Councell is reiected as neither sixt , nor generall , nor Councell ; That this Apostolicall Canon is bent against the deniall of Matrimoniall conuersation , is apparantly expressed in those Canons of Constantinople , how-euer the extent of it in regard of some persons is restrayned . There is no way therefore to vntye this knot , but by cutting it ; and my cauilling Priest with his Jesuites may gnaw long enough vpon this bone , ere they suck in any thing from hence , but the bloud of their owne iawes .

Any of those words single might be auoyded , but so set together , will abide no elusion , Let him not vpon pretence of Religion eiect his Wife .

The shift that C. E. Refut. p. 128. borrowes from Bellarmine , is grosse , and such as his owne heart cannot trust ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) saith he ) that is , * * In pretence of heedinesse . praetextu cautionis . Looke ouer all the Copies ; all interpretations of these Canons ; that of Dionysius Exiguus ; that of Gentianus Heruetus ; that of Caranza ; that which Gratian , ( whome my either gracelesse or ignorant Aduersarie dares name against mee ) citeth from hence ; all of them runne praetextu religionis . How cleere is that of their owne h h Dist. 28. Sub obtentu religionis propriam vxorem contemnere . Law ? Si quis docuerit Sacerdotem , &c. If any man shall teach that a Priest , vnder pretence of Religion , may contemne his own Wife , let him be accursed .

And Zonaras , whom both our Iunius , and their Espencaeus cite out of Quintinus his Exposition , is most cleere ; Hoc enim videtur in calumniam fieri nuptiarum , &c. For this eiection ( saith hee ) would seeme to bee done in reproch of marriage , as if the Matrimoniall knowledge of man and wife caused any vncleannesse . Thus he . Where it is plain , that he takes it not of maintenance , but ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) of the Coniugall act . The necessitie of which sense also is euicted by their owne * * Espenc . l. 1. de Cont. c. 4. Espencaeus out of Saint Chrysostome in his second Homily vpon Titus . And i i In Canon . Apost. in P●ot . in neno Can. Balsamon no lesse directly ; Because ( saith he ) before that Law of IVSTINIAN , it was lawfull for a man vpon any cause to diuorce his Wife : therefore the present Canon giues charge , that it shall not be lawfull for a Bishop , Priest , or Deacon , vpon pretence of Pietie , to put away his Wife . Thus he .

From all which it is not hard to see , that in those yong dayes of the Church , the mystery of iniquitie began in this point to worke ; so as Marriage , according to the Apostles prediction , beganne to bee in an ill name , though the cleere Light of that Primitiue Truth would not indure the disgrace .

So as in all this I haue both by Moses , and the Examples of that Leuiticall Priesthood ; by the Testimonie of the Apostles , by their practice , by their anciently-reputed Canons , & by the testimony of the agedest Fathers , so made good the lawfulnesse and antiquity of the Marriages of persons Ecclesiastical , that I shall not need to feare a Diuorce either from my Wife , or from the Truth , in that my Confident and iust Assertion .

THE HONOVR OF THE MARRIED CLERGIE maintained , &c. The second Booke .

SECT. I.

ANd now , Refut. p. 130. since in this poynt wee haue happily wonne the day , lesse labour needs in the other . It is safe erring with Moses and the Prophets , with CHRIST and his Apostles ; Soone after ( according to S. Pauls prophesie ) Spirits of Errors were abroad ; and whether out of the necessarie exigence of those prosecuted times , or out of an affectation to win fauour and admiration in the eyes of Gentilisme , Virginitie began to rayse vp it selfe in some priuate conceits , vpon the ruines of honest Wedlocke ; neyther is it hard to discerne by what degrees ; yet , neuer with such absolute successe , as to proceed to any Law of restraint . I doe not therefore fayne to my selfe ( as mine idle Refuter ) golden ages of mirth and k k Though Amram the Leuite , father to Moses , married in the heat of Pharaohs persecution : and Dauid did the like in Sauls . marrying , vnder those tyrannous persecutions , but in those bloudie ages , I doe auouch to him , and the World , an immunitie from the Tyrannous yoke of forced continencie . This if hee could haue disproued by any iust instances , he had not giuen vs words .

Refut. p. 131. If he be angrie that I said , some of the pretended Epistles of his ancient Popes to this purpose are palpably foysted ; Let him fasten where hee lists , if he haue not an answer , let me haue the shame ; in the meane time , it is enough to snarle where he dares not bite .

That which I cited from Origen , Refut. p. 131 , 132 , 133. aduising the sonnes of Clergie-men not to be proud of their parentage , he cannot deny , he can cauill at . The same perswasion ( saith he ) might bee made to S. PETERS daughter ( as many are of opinion that he had one ) yet will it not follow that hee knew his wife , after he was an Apostle . So he . But what needs this parenthesis , if the man bee true to his owne Authors ? Did wee deuise the Storie of Petronilla ? Did wee inuent the passage of her Sutor Flaccus ; Of her Feuer , the cure whereof her father denyed ? Of her Epitaph ingrauen in Marble , by her fathers owne hand ; Aureae Petronillae , dilectissimae filiae , To my deare and precious PETRONILLA , my most beloued daughter , found by Paul the First ? Are not these things reported by their owne Volateranus , Petr. Natalis , l l Esp . 1. c. 8. Volat. 1 18. Petr. Nat. l. 5. c. 69. Plat. vit. Pauli . 1. Sigeb . 757. Beda , Vssuardus , Sygebertus , Platina ? Still where is the man that cryes out of reiecting authorities in other cases allowed ? Eyther then let him giue the lye to his Histories , or else let him compute the Time when Flaccus , the Roman Count , was a Sutor to her , and see if he be not forced to grant that shee was begotten of S. Peter after his Apostleship : And so ( for ought hee knowes ) might those sonnes bee whom Origen thus dehorteth ; This man was not their Mid-wife . The place of Origen which hee m m Orig. Homil. 13. in Numer . cites to the contrary , he tooke vp somewhat on trust : let him goe and inquire better of his Creditor ; by the same token , that in the Homily of Origen , whither he sends vs , hee shall finde nothing but Balaams Asse ; an obiect fit for his meditation . As for that parcel of the Testimony , which he saith my chin-cough caused mee to suppresse ( in ipsa Christianitate ) it is as Herbe-Iohn in the Pot , Refut. p. 133. to the purpose of my allegation . Origen speakes of that Text , Many that are first , shall be last , &c. Which he applyes as a cooling-card to the children of Christian parents , especially Si fuerint ex patribus Sacerdotali sede dignificatis , If they be the sonnes of them which are dignified with Sacerdotall honour ; The change of the Preposition is remarkeable , ex patribus , arguing that he speakes not of their education , but their descent , and therefore implying no lesse then I affirmed , that their parentage giues them a supposed cause of exaltation .

SECT. II.

HOly n n Athanas . Epist. ad Dracont . Many Bishops , &c. ATHANASIVS was brought by mee in stead of a thousand Histories : Who tels vs that it was no rare thing to find marryed Bishops in his time . Refut. p. 134. My wise Refuter , after hee hath idlely gone about the bush a little , comes out with this dry verdict , What will Master HALL hence infer ? That Bishops and Priests may lawfully marrie ? Saint ATHANASIVS saith it not , but onely recounteth the fact , that some marryed of both sorts , but whether they did well or ill , or whether himself did approue or condemne the same , there is no word in this sentence . Thus he . We take what he giues , and seeke for no more ; Wee cited Athanasius in stead of many Histories , not of many Arguments , Histories de facto , not discourses de iure ; The lawfulnesse was discussed before , the practice and vse is now inquired of . This Athanasius witnesses , and C. E. yeelds ; Wherein yet I may not forget to put my Refuter in minde , how brittle his memorie is ; who in the same leafe contradicts himselfe ; For when hee had before confessed that ATHANASIVS doth neyther approue nor condemne the practice , eyther as good or euill , Refut. p. 136. now he plainely tels vs , that the words were not spoken by way of simple narration , but of mislike and reprehension . He would be a good lyer if he could agree with himselfe . Why of dislike ? For ( saith hee ) it was neuer lawfull for Monkes or Bishops to beget children . Ipse dixit , wee must beleeue him ; o o Chrys. ad Hebr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Not to tell him that Chrysostome teaches vs 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) it is possible with marriage to doe the acts of Monkes : nor to conuince him with counter-testimonies , let him tel me what fault it is , to doe or not to doe miracles ? These in this sentence of * * Athanas . ibid. We haue knowne Bishops working miracles , and Monkes working none ; Many Bishops not to haue married , &c. As likewise you may find Bishops to haue beene fatherr of Children , and Monkes not to haue sought for marriage . ATHANASIVS , goe in the same ranke with Marriage . But , to cleare Athanasius , he brings Hierom against Vigilantius , ( impudently called by him , The father of the Protestants , who would haue all Clergie-men to marrie ; when his verie Rhemists haue checkt him for this slander ) pleading against that necessitie , from which wee haue oft washt our hands ; when as the same Author against Iouinian affirmes de facto , the same with Athanasius , and vs .

To say then that Athanasius spoke this only of lewd licentious Monks or Bishops , is but the leud libertie of a licentious tongue that hath ouer-runne both Truth and it selfe .

From hence this Orator , this parcell of wit , flyes out into a pleasant frumpe , as hee thinkes , but indeed an vgly , inhumane , lothsome ribaudrie , ill-beseeming the mouth of any that was borne of a woman , I will not say whether ill or well beseeming the pen of a Virgine-Priest , forsooth so pure and Angelical , that marriage would vn-Saint him . His vnmanly vnnaturall Stile belcheth thus : Pag. 137. Thus LVTHER , of KATHERINE BORE his Sow , had sixe Pigs . Away nasty C. E. transformed by Circe ! Hoy ! backe to her Styes , yea thine , where thou maist freely Grunnire in septis cum foedo hoc agmine clausus .

Then proceeds hee , enuying the the matrimoniall fruitfulnesse of Bucer : who surely , had he vnder the vaile of maydenly Priesthood been farre more fruitfull in a whole swarme of Bastards , should neuer haue heard of it , vnlesse perhaps he had denyed to pay , Taxam Camerae . As for Ochius , allowing Polygamie , and perhaps other worse obliquities in his opinions , what are they to vs ? For the marriage of P. Martyr Occolampadius , Pellican , &c. Let him take for an acquittance that which hath beene payed them thus , Nobis nostrae sunt lunones , vobis vestrae Veneres . And then I aske , Viuat vter nostrum cruce dignior . If this will not serue for repayment , I must eeke it out with a smal , yet currant , commoditie of two poore verses , which I learned of his Mantuan at the Grammar Schoole : Sanctus ager scurris , venerabilis ara Cynaedis Seruit , honorandae Diuûm Ganymedibus aedes .

Let him take this spoonefull of Holy-water to digest his Hogges-flesh .

SECT. III.

HItherto my Refuters p p Iob 41 27. Refut. p. 138 , 139. Yron hath beene as Straw , his Brasse as rotten Wood , his Sling-stones as Stubble ; but now hee hath found that will kill mee dead ; and sayes no lesse then Hoc habet . q q Cypr. l. 4. Epist. 10. CYPRIAN is by me alledged for the Historie of Numidicus ; whom I auouched a married Presbyter , by the same token that hee saw his wife burning ( besides him ) with the flames of Martyrdome . And Lord , what out-cryes are here of fraud and corruption ! and how could this Masse-Priest wish himselfe neere mee when I should bee vrged with this imposture , to see what face I would make thereon ? Euen such a one ( good sir Shorne ) as is framed by the confidence of honest innocencie . God deale so with my soule , as it meanes nothing but ingenuous sinceritie ; neyther hath my penne swarued one letter from the Text : My margine sayd , Numidicus Presbyter ; Numideus Priest . so doth Cyprian himselfe , two or three lines before this report of his wife ; so ( besides the Text ) doth the margine of Erasmus . And what trechery could it be to adde the word of CYPRIANS owne explication ? But Numidicus was not then Priest when his wife was martyred ; rather vpon that constancie was honoured with holy Orders . How appeares that , when Cyprian onely sayes , Let Numid . the Priest be receiued into the number of the Priests of Carthage , &c. Numidicus Presbyter ascribatur Presbyterorum Carthaginensium numero & nobiscum sedeat in clero . He was before a Priest , for ought this Libeller , or any mortall man knowes , and now was ascribed into the honoured Clergie of Carthage , soone after to be promoted to Episcopall dignitie . Before the report therefore of his wiues martyrdome , he is named a Priest . What haue I offended in seconding Saint Cyprian ? Let this peremptory babbler proue this ordination to bee after that noble proofe of his faith . I shall confesse my selfe mistaken in the time , neuer false in mine intentions .

Till then , he shall giue me leaue to stile the man as I find him , Numidicus Presbyter .

Numid . Presbyter Presbyterorum Carth. numero a●●r . If Cyprian had said , Numidicus , Praesbyterorum numero ascribatur , the case had beene cleare ; but now doubling the word , hee implyes him a Priest before ; and how long before , and whether not before his Confession , it will trouble my learned Aduersary to determine . How fayne would this man crow , if he could but get the colour of an aduantage ?

In the meane while , this impotent insultation bewrayes nothing but malice and ignorance .

SECT. IIII.

MY Refuter may transpose the Historie of Paphnutius , Refut. p. 142. but he shall neuer answere it . After his old guise therefore hee falls to his Hatchet , and when hee hath tried to bow it a little and finds it stiffe , hee cuts it vp by the rootes . What one word can hee controll in the Relation of r r Socr. l. 1. c. 8. Sozom. l. 1. c. 22. Socrates , or mine Illation ? The Bishops went about to bring in a new Law of Continency to be imposed vpon their Clergie , saith Socrates and Sozomen ; therefore , before it was not . Paphnutius reclaymed , and called that yoke heauie and vnsupportable , the vse of the Marriage-bed , Chastitie . The issue was , Potestas permissa cuique pro arbitratu ; Euery man left to his owne libertie . The storie is plaine , there is no place for cauils . The only comfort that my Detector and his Tutors finde in the Historie , is , Refut. p 143. that Paphnutius is not all ours : He calls for the vse of Marriage to the wedded Clergie , not for wedlocke of the vn-married . True ; therein I must retort the answere of Sotus , that the good Martyr gaue way to the corruption of the Times ; wherein the wicked mysterie had begunne with Saint Pauls ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ) But in the meane time , let him know , that if Paphnutius plead but by halues for vs , hee pleads against them altogether ; yea , this hee knowes alreadie , else he would neuer be so audacious as to condemne the authors for vnsincere , and fabulous , yea heretical ; and to bring the clamours of his Bellarmine , to discredit Socrates in three grosse vntruths , and Sozomen with Multa mentitur . Refut. p. 146. O impudency without measure , without example ! Cassiodorus , and Epiphanius , Socrates , Sozomen , Nicephorus , graue and approued Authors of our Ecclesiasticall Storie , for but reporting one piece of an Historie , in fauour of Clergy-mens marriages , are spit vpon , and discarded with disgrace . This is no new Song ; my Refuter hath learned it of Copus , Torrensis , Bellarmine , Baronius , and others . All whose mouthes together with his , in these particular exceptions , let mee stop with that ingenuous answere of * * Espenc . l. 1. de Contin . B. Espencaeus , there needs no other Aduocate ; Excipit Torrensis , &c. But TORRENSIS excepts against SOCRATES and SOZOMEN , as though they had lewdly , and shamefully belyed this story of PAPHNVTIVS , and sayes , the one was a friend of the Nouatians , the other an abettor of THEODORVS the Heretike ; that both their Histories are in this void of credit , authoritie , probabilitie . As if they could not at once be bad Men , and yet good Historians ; or , if they lie in any other place , they must needs lie in this ; For SOZOMEN , TRITEMIVS commends him for a worthy furtherer of secular learning , & well versed in the Scriptures . And for SOCRATES , hee extols him for a learned and eloquent man , for a very excellent , and greatly experienced Historian . Thus hee , and much more , to which ( for breuitie ) I refer my peremptorie Refuter ; Refut. p. 144 , 145. who shall there finde satisfaction to his Obiections of the silence of other Authours , and the Canon alledged against the subintroduction of ( Mulieres extraneae ) strange Women into the houses of Clergy men : His Clictouaeus telling him , That Wiues cannot bee comprehended vnder the name of Strange Women . vxores dici non posse extranaeas , and the Law made afterwards by Honorius and Theodosius , plainly commenting vpon this Constitution .

SECT. V.

AS for his Testimonie of Leo the great , liuing in the time of Socrates , I answere it by the testimonie of * * Socrat. l. 5. c. 22. Refut. p. 148. Socrates , liuing in the time of Leo the great . Multi enim , &c. For many ( saith hee ) in this Episcopall dignitie , in their Episcopall houses , in the time of their being Bishops , do beget children of their Wiues , whom they had before lawfully married . Thus he . A place that answers for it selfe , and many others . Wherin yet my Refuter finds some of my faultie concealements . First , that the more , and more famous Bishops and Priests did the contrarie . True , they did so , but voluntarily as with vs some of the Heads of our Clergie , and others of the Body , doe contayne , not forced , c c Socr. vbi supr . They contayn of their owne accord , and at their owne choice . Continent sponte ac pro arbitrio ; This I thinke is not the Roman fashion . Secondly , They conuersed with the Wiues which they married before their Ordination , they did not marry after . Let his wisedome shew mee vpon what reason the act of marrying should bee vnlawful , where the act of Marriage is lawfull , and wee will yeeld him iustly to sticke at this difference . And when he hath done . let him bite vpon their old d d Dist. 84. cùm in pr●terito They say that of old , before Siricius , Priests might contract Matrimonie . Et quòd Gregorius introduxit continentiam Subdiaconis , sed Presbyteris & Diaconis , Siricius , Dist. 82. Glosse ( though now by them defaced . ) Dicunt quod olim , Ante Siricium sacerdotes poterant contrahere .

SECT. VI.

Refut. p. 150. IN the rest , he falls not vpon me , but the receiued Historians , Socrates and Nicephorus ; They haue done him a spight , and hee will reuenge it . These hee will conuince of a double lye . The one , that HELIODORVS was the first authour of the law of Continency in Thessalia , the other , that this Continency was arbitrary . His reason for the former is waightie ; It is not likely ( saith hee ) that HELIODORVS , which would rather lose his Bishoprick then recall his lasciuious booke , would be so eager aboue the rest for the continency of his Clergie . As if euer any men had beene more luxurious then the greatest enemies to Marriage ; as if it were impossible for Pope Iohn the thirteenth ( from whom Dunstan receiued his rigorous Commission ) to bee vnnaturally incestuous ; as if it were impossible for his great Prelate of Crema , when he came to oppose the Marriage of our English Clergy , to be e e Vid. Pos . l. 3. found that night in bed with an Harlot ?

And here my childish Aduersarie will needs make sport for Boyes ; I cited in my Margin Heliodorus , the authour of the Aethiopick Historie ; As if ( saith he ) HELIODORVS had written some Historie of Aethiopia , whereas hee onely intituled his worke , Aethiopia . Ridiculous head ! What Schole-boy , what apprentice knows not HELIODORVS ? Nosque manum ferulae , &c. If this learned Critick had but euer opened the Booke , hee had found 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Neither doth any Englishman know it by any other name , then , as it is translated ( ere I was borne ) The Aethiopicke Historie ; yea , if a man were not resolute to shut his eyes , in the very place of Socrates , which hee cites , the Booke is called Aethiopica , whereto what construction can bee giuen , but this of mine ? Such folly is for the Rod or Ferule ; This is ( I confesse ) a Trifle ; yet such as may giue my Reader a taste of the bold blindnes of my impudent Detector .

SECT. VII .

Refut. p. 151. THe other stings yet more , that this Episcopall and Priestly Continency was vpon no other termes , then f f Socrat. l. 5. c. 21. If themselues will ; Forced by no Law . The custome hath beene . Modò ipsi voluerint , and , Nuliâ lege coacti ; and consuetudo inualuit . And now all in a rage my Refuter will proue against Socrates , that there was a Law for this ; and to this purpose , he brings in two Canons of the Canstantinopolitane Councell in Trullo : Marke , Reader , with what iudgment . The Trullan Councell was aboue two hundred yeers after : Socrates ended his Historie in the yeere g g Histor. Sacr. ad finem . 443. The Trullan Councell was held ( as their Binius computes it ) in the yeer 692. and yet the Canon of the Trullan Councell , in a matter of fact , disproues Socrates . The other Councels of Ancyra , Caesarea , and Nice , are either Prouincial , or against him . As for the plea of Synesius , that hee might not bee a Bishop , because hee would not leaue his Wife , it is answered by the fact of Synesius , that hee was made a Bishop , and left not his Wife . But what an idle and insolent boldnesse is this , for an obscure Libeller , to goe about now almost 1200. yeeres after , to controll a graue approued Historian of the Church , in a matter of ordinary practice , which his owne eyes and the worlds did daily witnesse ; As if he durst haue published such a report of the common vse of his time , wherein all the Age he liued in , could haue conuinced him ?

The witlesly-malicious Prosopopey , Refut p. 153. wherein my Refuter brings in the Reuerend and Peerelesse Bishop of London , pleading for his wife to his Metropolitan , becomes well the mouth of a scurrile Masse-Priest , and is worthy of nothing but a scorne . Those two incomparable Prelates are the chiefe obiects of these euill eyes ; whom God hath raysed happily aboue the reach of their enuie . It galls this Romish Rabble , that these two Ring-leaders of the English Clergie ( besides their busie imployments in their carefull , prudent , and zealous gouernement ) preach more Sermons in a yeere , then , perhaps , all the Bishops vnder the Papacy . Rumpantur & ilia .

SECT. VIII .

Refut. 154. IT pleaseth his discretion to marshall my Epistle as he lists , and then to complayne of disorder , and my leaping ouer hundreds of yeeres from the Nicen Councell to Gratian the Canonist ; My Readers eyes can confute him , which cannot but witnesse , that I name diuers in all Ages recorded for married Bishops , and Presbyters . This Beadrole ( hee saith ) is idle , because I shew not that they then vsed their Wines when they were Bishops . An hard condition ; That I must bring witnesses from their Bed-sides . Is it not enough that wee shew they had wiues , that they had children ? No ( saith my Refuter ) It must be proued that they had these children by these wiues after Ordination . Wee were neither their Midwiues nor their Gossips , to keep so strict an account . But what meanes , * * They sleepe with their wiues , and in the time of being Bishops , beget children of their owne wiues , Socr. vbi supr . Cum vxoribus dormiunt ? and , Tempore Episcopatus filios gignunt ex proprijs vxoribus ? This wee haue shewed out of Socrates . What was that which Dionysius , the ancient B. of Corinth , ( before euer Paphnutius was ) wrote to Pinytus , charging him , x x That hee doe not necessarily impose the heauy burden of continency vpon his Brethren , Euseb. l. 4. hist. c. 22. Ne graue seruandae castitatis onus necessariò fratribus imponat .

What was that , for which Eustathius , B. of Sebastia , the vnworthy sonne of Eulanius B. of Caesarea was censured ? was not this one of the Articles , y y Socrat. l. 2. c. 33. Benedictionem , & c ? That he taught men to decline the blessing and communion of married Priests ? Away then with this either ignorant , or impudent facing of so euident a falshood .

Refut. p. 155. The testimonie of Hierome , the example of Vrbicus B. of Claramont , and of Genebaldus B. of Laudune , shew what was the conceit and practice of those particular places wherin they liued ; And yet Hierome in the same Booke can say ; z z Hier l. 1. aduers●ouin . As if now a-dayes many Priests also were not married . Quasi non hodie quoque plurimi sacerdotes habeant matrimonia . In that storie of Vrbicus , related by Gregor. Turonensis , I can but wonder how far men may be transported by superstition ; so as to make the Apostles charge giue way to an humane opinion . The Wife of a a Greg. Tur. l. 1. c 44. Cur coniugem spernis , cur obturatis auribus Pauli praecepta non audis ? Scripsit enim Reuertimini ad alterutrum , &c. Ecce ego ad ●e reuer●or , ●e● ad extraneum , 〈◊〉 ad proprium vas recu●ro , &c. Why desp●sest thou thy Wife ? why dost thou shut thine eares against the Precept of S. Paul ? For hee hath written , Meet together againe , lest , &c. Vrbicus comes to his doore , and alledges S. Pauls charge ; ( Meet together againe , lest Satan tempt you , &c. ) Cur coniugem spernis , & c ? he yeelds to doe the dutie of an Husband , and now in remorse , inioynes himselfe a perpetuall penance . What penance do we thinke Saint Paul was worthy of , for giuing this charge which shee alledged ? Let my Reader iudge , whether of the two was the better Diuine . How insolent is Tradition , thus to trample vpon Scripture ? But since it pleased my Refuter to lend mee this one example of Gregor. Turonensis , I am readie to giue him vse for it . In the second Booke of Turonensis he shall find b b Gregor. Turon . l. 2. c 21. Nat. Theodos . Iun. & Valent. 3. Imperat. vxor Papi●illa , cum qua concerditer vixit , liberosque ex ea suscepit vtriusque sexus , Ad Apoll●n . epist. 16. l 5. Sidonius a married Bishop , and his Wife , a Noble Matrone , in all likelihood liuing with him , for ( nesciente coniuge ) without his wiues knowledge hee gaue siluer plate to the Poore . c c Turon . 4. c. 12. In the fourth Booke hee shall find Anastasius a married Presbyter , feoffed in some Temporalties which hee would rather die then not leaue to his issue . d d Tur. l. 8. c. 39. In the eight Booke hee shall find Badegisitus , the cruell Bishop of the Cenomans , matched with ●n ill wife ; who yet liued with him ( as it seemes ) all his time , and had altercations with Bertram , Archdeacon of Paris , for his goods , deceased . In these there is strength of ●egall presumption , though no necessitie of inference . But what doe I instance in these , or any other , when Balsamon tells vs cleerly , that before the sixt Synode e e After their Episcopall dignitie , Balsam . in Can. Apost. 5. it was lawfull for Bishops to haue wiues , Etiam post dignitatem Episcopalem ? And his owne Canon Law can tell him , that in the East Church , their Priests , Matrimonio copulantur ;

Are ioyned in Marriage , vid. supr .

Vse , Marriage contracted .

which his wariest Masters expounding , would interpret by copulato vtuntur . Iudge then , Reader , what to thinke of the mettle of this mans forehead , who would beare vs downe , that no one Bishop or Priest was allowed , after Orders , to haue any Wife . Yea , euen for the very contraction of Marriage it selfe , after Orders , f f Espenc . l. 1. c. 11. honest Espencaeus can cite one g g Io. Maior . & comptuar . Concil. Ioannes Marius , a Dutch-man by birth , but a French Historian , to whom hee allowes the title of ( non indiligeris ) who writes , that hee knowes that in the times of Pope Formosus , and Ludouicus Balbus , Priests were married , Et ijs lieuisse sponsam legitimam ducere modo Virginem , non verò Viduam ; and that it was lawfull for them to marrie a Wife , so shee were a Virgine , not a Widdow .

As for that base slander wherewith this venomous Pen besprinkles the now-glorious face of our renowned Archbishop and Martyr Doctor Cranmer , Refut. p. 159. whom hee most lewdly charges with lasciuiousnesse and incontinent liuing with I know not what Dutch Fraw , it is worthy of no other answere then , Increpet te Dominus . It is true that the holy man wisely declining the danger & malignitie of the times , made not at the first any publike profession of his Marriage ; as , what needed to inuite mischiefe ? But that he euer had any dishonest conuersation with her or any other , it is no other then the accent of the mouth of Blasphemy .

And if any one of our Clergie , after a legall and iust Diuorce long since , haue taken to himselfe that liberty which other Reformed Churches publikely allow ( as granting in some case a full release , both à thoro and à vinculo ) what ground is this for an impure wretch to cast dirt in the eyes of our Clergie , and in the teeth of our Church ? Malicious Masse-priest , cast backe those emissitious eyes to your owne infamous Chaire of Rome ; and if euen in that thou canst discerne no spectacles of abominable vncleannesse , spend thy spightfull censures vpon ours .

Refut. p. 160. I reckoned diuers Examples of marryed Bishops and Priests out of Eusebius , Ruffinus , others ; amongst the rest Domnus Bishop of Antioch , which succeeded Samosatenus , for which my margent cited Eusebius , in his seuenth Booke and nine and twentieth Chapter . My Detector taxes mee for citing Authours at randome ; as Eusebius lib. 7. cap. 29. when as there are ( he saith ) but sixe and twenty Chapters ; and for things which are not found in him ; As if the man had desperately sworne to write nothing but false . Trust not me , Reader ; Trust thine owne eyes ; Thou shalt not finde that Booke of h h Vid. Euseb. Edit. Basil . Anno 1587. Eusebius , to haue one and thirtie Chapters ; and in the cited place thou shalt duly finde the Historie of Domnus . Whose patience would not this impudencie moue ?

If I reckoned not Examples enow , or such as he likes not , ( as vniustly seeming litigious , there is choice enough of more ; Tertullian , Prosper , Hilarie , Eupsychus , Polycrates , and his seuen Ancestors ; To which let him adde foure and twentie Diocesses at once in Germanie , France , Spaine , Anno 1057. of married Clergie-men , recorded by their owne i i Fox Act & Mon. in hac quest. Gebuilerus , and make vp his mouth , with that honest confession of Auentine , k k Auent . hist. Eoior . l. 5. Their Wiues called , presbyterisse , ibid. &c. honesto vocabulo , as hee there speakes . Sacerdotes illa tempestate publicè vxores , sicut caeteri Christiani habebant , filios procreabant ; Priests in those dayes publikely had Wiues , as other Christians had , and begat children ; which the olde Verse ( if hee had rather ) expresses in almost the same termes . Quondam praesbyteri poterant vxoribus vti : which his Mantuan hath yet spun in a finer thred , as we shall shew in this Section .

What l l Hodie apud Graecos Sacerdotes post susceptum ordinem ducere vxorem , sed vnicam ac virginem , à Graecis didici . Proposit . Erasmicorum . censur . cum declaratione . c. de caelibatu . danger is there now therefore either of the breach of my promise to my worthy Friend Master Doctor Whiting , or of my diuorce , or of his victorie ? If the man and his modestie had not beene long since parted , these idle crackes had neuer beene .

But whereas this mightie Champion challenges me with great insultation in many passages of his brauing Discourse , to name but one Bishop or Priest of note , which after holy Orders conuersed coniugally with his Wife ; without the scandall of the Church , branding such ( if any were ) for infamous ; and daring to pawne his cause vpon this triall ; I doe heere accept his offer , and am readie to produce him such an Example , as if all the Iesuites heads in the world stood vpon his shoulders , they could not tell how to wrangle against . I doe not vrge to him that Prosper of Aquitaine , a Bishop and a Saint , whose Verses to his Wife are famous , and imply their inseparable conuersation .

Age iam precor mearum , Comes irremotarerum , &c.

Nor yet the fore-named Hilarie , T● vero siquid minus per atatem in hymno , & Epistola intelligis . Bishop of Poitiers , who in his olde age ( if that Epistle be worthy of any credit ) writing to his Daughter , confesses her yeeres so few , that through the incapacitie of her age , shee might perhaps not vnderstand the Hymne or Epistle ; of whom the honest Carmelite MANTVANVS could ingenuously confesse : Non nocuit tibi progenies , His children hurt him not , nor his Wife lawfully conioyned in Wedlocke . In those dayes God misliked not the Marriage-bed , nor the cradle , &c. non obstitit vxor Legitimo coniuncta thoro . Non horruit illa Tempestate Deus thalamos , cunabula , taedas .

Nor Bishop Simplicius , of whom m m Sidon . Apol. Conc adiunct . Ep. 9. l. 7. Sidonius giues this prayse , that his Parents were eminent either in Cathedris , or Tribunalibus , and that his Pedigree was famous either Episcopis , or Praefectis : and for his Wife , that shee was of the Stocke of the PALLVDII , qui aut literarum , aut altarium cathedras cum sui ordinis laude tenuerunt ; of whom also Sidonius can say , she did respondere Sacerdotijs vtriusque familiae , answere the Priesthoods of eyther Family .

Nor Alcimus n n Alcim . Auit . Vien . Gal. Arch. l. ad sororem , circa An. 492. Auitus the French Archbishop , who writing to his Sister , of her Parentage , hath thus , — Stemma Parentum , Quos licet antiquo mundus donârit honore , Et titulis à primaeuo insigniuerit ortu , Plus tamen ornantur sacris insignibus illi , &c. I wil not , deare Sister , make report of the Pedigree of thy great Grandfathers , &c. whom the renowned life of Priests made famous to the World . Nec iam atauos soror alma tibi proauosque retexam , Vita Sacerdotum quos reddidit inclyta claros .

Nor Paulinus Bishop of Nola in Campania : to whome Ausonius writes , Tanaquil tua nesciat istud ; And Formidatamque iugatam obijcis , &c.

These and such like might suffice reasonable men ; but since wee haue to doe with those Aduersaries , whom Saint Paul calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; who , if we vrge hundreds of such euident examples , turne vs off with bold shifts ; and will needes put vs to proue those acts which seeke secresie ; Let him and all his complices whet their wits vpon that cleare and irrefragable place of Gregorie Nazianzen , a man beyond all exception ; who brings in his Father Gregorie , whom the world knowes to haue beene Bishop of the same See , speaking thus of him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Greg. Naz. Car. de vita sua , Edit. Morel . Paris . To. 2. p. 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . &c.

Nondum tot annisunt tui , quot iam in sacris mihi sunt peracti victimis , &c. That is , The yeeres of thy age are not so many as of my Priesthood .

Words that will conuince the most importunate gain-sayer , that GREGORIE NAZIANZEN was borne to his worthy father , after the time of his holy Orders . And lest any man should suspect that this ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nondum ) may reach onely to the birth , not to the begetting of Gregorie Nazianzen ; so as perhaps he might be borne after his fathers Orders , begotten before them : Let him know ( to make all sure and playne ) that Gorgonia and Caesarius the sister and brother of this Gregorie , were by the same father begotten afterwards ; as is euident both by that Verse of Nazianzen ; who speaking of his mother , as then childlesse when shee begged him of God , sayes , Ibid. de vita sua , &c. Iamb. Cupiebat illa masculum foetum domi Spectare , magna vt pars cupit mortalium .

Elias Cretens . In Orat. Greg. Naz. 19. And the cleare Testimonie of ELIAS CRETENSIS , Quamuis enim si natiuitatem spectes , &c. Although ( saith hee ) if you regard his birth , he was not the onely child of his Parents , forasmuch as after him both GORGONIA and CaeSARIVS were borne . Thus he .

O infamous Gregories , the scum of the Clergie ! O irregular Father , that durst defile his sacred function with so carnall an act ! O shamelesse sonne , that blushes not to proclaime his owne sinfull generation ! Goe now petulant Refuter , and see whether you can eyther yeeld , or answer .

As for that glorious shew of Antiquitie wherewith C. E. hopes to bleare his Readers eyes , gracing himselfe herein with the astipulation of our Reuerend Iewell ; I neede not returne any other answer then of his Beatus Rhenanus : Quanquam veteres omnes , &c. Arg. lib. Tert. Exhort . cast . matrimonio parum aequi fuerint , &c. Although all the Ancient , and HIEROME himselfe were no whit equal or indifferent to Marriage ; esteeming virginitie and chastity very high ; both because they thought the Last-day was neere at hand , as remembring that sentence of S. PAVL , Tempus in collecto est ; The time is short . and because they saw many impediments grow from marriage , which marred the puritie of Christianitie , in those dayes , especially , when Christians liued amongst Heathens , and matched in marriage with them : Surely it is euident , that for this cause HIEROME was in an ill name at Rome , &c. Thus he . We durst not haue said so much , for our selues . The highest Antiquitie is ours , the later had bin ours , if it had not bin vpon these grounds which were then their owne , proper to the time , place , occasion .

SECT. IX .

I Descend to the Testimonie of Gratian ; Champion E. calls this , Picking of Strawes . If picking of Strawes be boyes-play , and argue that they which vse it are foyled , and haue lost all , as our Refuter merrily pipeth , let him acknowledge how beggerly the proofs are grown of the martyrdome of their Saintly Iesuites and Priests amongst vs , did they not stoope to picke strawes , to thresh out a miracle ( when it was ) for translating Father Garnet from a Traytor to a Martyr ; yea and that Chaffe , the gullery whereof themselues smile at here , is deuoutly transported beyond the Seas , and enshrined for a sacred relique , and proclaymed by their Kornmannus for one of the great Wonders of the Dead ; Ridet aruspex vbi aruspicem viderit .

It is well that the great Compiler of the Canon Law of Rome is growne so base with Catholique Priests . He witnesses plainely , that some Bishops of Rome were the sonnes of Priests not spurious , but begot in lawfull Wedlocke ; m m Dist. 56. Cenomanens em . &c. Which was ( according to Gratian ) euery-where lawful to the Clergie , before the prohibition . C. E. bites the lip at this authoritie , and first he tells vs , it is the Palea , Refut. p. 161. not Gratian. But if this be chaffe , there is no Corne . Reader , try by this the egregious impudence of this fellow . Turne to the place , thou shalt find the words to be none but Gratians ; and the notes allowed by publique authoritie , openly to confirme it : Hic apertè ostendit Gratianus se in ea fuisse opinione , &c. Here GRATIAN openly shewes that he was in that opinion , that heretofore the Priests of the Latine Church might be marryed .

Refut. p. 162. Secondly , my parenthesis displeases him ( As now , a dayes ) But what needes this quarrell ? He must grant , if the Romish Priests haue sonnes , they can bee no other then spurious . It is his best not to presse this poynt too farre . This idle iealousie of his can argue no good . I touched not the continencie of his Paulus Quintus , so much as in my thought , I onely wish that his Holinesse would bestow some of the offals of his Nephewes great Benefices , vpon this Masse-Priest for the reward of his superflouos Oleum peccatorum .

My third vntruth , Refut. p. 163 , 164 , 105. ( and that a grosse one ) is , that I say many Bishops of Rome followed their Fathers in the Pontificall Chayre : whereas in this Chaffe of Gratian , hee findes but one : Syluerius Pope , sonne of Syluerius Bishop of Rome . And what if in his chaffe hee finde but one , whiles I in my Corne-heape can finde more ? Did I tye my selfe in this clause onely to Gratian ? Was not Pope Iohn the Eleuenth , or , in some accounts , the Tenth , sonne to Pope Sergius ? And is there no Chayre Pontificall but the Romane ? Was not Theodorus Pope , sonne to Theodorus Bishop of Ierusalem ? Faelix the Third , sonne to Bishop Valerius ? Pope Adrian the Second , sonne to Bishop Taralus ? His Platina can supply his Gratian in these .

What haue I to doe with his quarrels about Hosius , Faelix , Refut. p. 166. Agapetus , Steuen ? They are their ownes ; Let him wring Gratian by the eare , till I feele : And surely , the poore Canonist bleedes on all hands . Bellarmine , Baronius , Posseuine , and this stout Beagle , haue euerie one a snatch at him ; and he must be content to goe away with this gash , ( Wee are not bound , to follow him as an infallible Writer , but may with free libertie reiect him . ) Yea , how merrie doth my Refuter make himselfe with his despised Gratian ? Like a Philistim hee hath pulled out the eyes of this Samson , and now makes sport with him ; If Doway like it well , it shall not be displeasing to vs . The man ( as ill as hee loues marriage ) will needes make a match betwixt his Gratians Pope Steuen , and his Pope Ioane . Iö Hymen ! Was euer man so mad , to make himselfe pastime with his owne shame ? Was the Historie of that their monstrous Papesse of our making ? Doe not n n Sigebert M●rtin . Polon . Platin Mart. Minorit . Oth. Fri● . Flores Temp. Petrarcha , &c. the whole streame of their Writers of Chronicles , their owne Bishops , Monkes , Recluses , Registers , record it openly to all posteritie , without the contradiction of the next ages , yea of any , till this last ? Let them take to themselues therefore , this fruitfull Successor in the infallible Chayre ; she is their owne , they may dispose of her where they list ; and since my Refuter will finde out a match for her out of the Chayre of exploration , why should not we dance at the wedding ? Why doe not we helpe him to a piece of an Epithamium ?

Papa pater patrum , Papissae pandito partum .

o o Flor. Temp. Impr. vlt. 1486. A floure that neuer came out of Luthers Poesie .

SECT. X.

I See , that whiles I follow this Wrangler by the foot , I am become insensibly tedious . The residue of his long-some Traatise is spent vpon the Councell of Constantinople . GREGORIES charge , Isidores rule , Hulderick , Hildebrand , Dunstan , and Anselme , and the estate of our fore-fathers in the English Clergie . The discussion of all which , as not being essentiall to our businesse , ( except only the last ) will admit more breuitie of dispatch . The vitall parts of our cause beeing secured , there will be lesse danger in the remoter limmes ; which yet , if our Target gard not ▪ our sword shall . In all these , it shall be best to reduce his Cauils vnto heads , that we may crop them with more speed and ease ; Onely I must craue leaue to dwell somewhile in the last .

Concil. 6. Constantin . in Trulio . Concerning the Councell of Constantinople ( after some idle mis-taken discourse of the occasion thereof ) he insists vpon these foure points : First , Refut. p. 168 , vsque ad 174. That it was not generall : Secondly , Not the sixt : Thirdly , Not peremptorily ours : Fourthly , Not by them defaced , or torne out .

First , it is no trusting what a Roman Priest sayes in choller of a Gr●cian Councel . The Greek Church is equally in their Books with ours ; and this Councell , with the Synod of Dort . It is an eternall quarrell , which all the vassals of Rome haue against this Councell , that it equalled the Bishop of Constantinople , with the Roman : A crime that cannot be forgiuen .

The inuectiues of our Popish Diuines , especially Pighius , p p Vid. Bell. de Rom. Pont. l. 2. cap. 18. Bellarmine , Baronius , haue made good that note of q q Balsam . in Phot. Nomoc. Balsamon , Occidentales Episcopi , &c. The Westerne Bishops ( saith he ) that is , the Italian or Latine ( Ab huius Synodi Canonibus oportunè icti ) finding themselues galled with the Canons of this Synod , haue giuen it out not to be Generall : Thus he . And why was it not generall ? It had no forme of a Councell ( saith my Refuter ) No Legats of the Pope , Refut. p. 174. no inuitation of the Latine Bishops , neyther were any of the other Patriarkes present , or consenting . Euerie word a shamelesse vntruth ; Basilius Bishop of Gortyna the Metropolis of Crete , Balsam . ibid. ( which was then vnder the Archbishop of Rome ) and the Bishop of Rauenna ( saith Balsasamon ) were there to represent the Roman Church ; The Bishops of Thessalonica , Sardinia , Heraclea , Corinth , were there and then the Popes Legates . And for the Patriarkes ; Basilius ( saith the same Balsamon ) Bishop of Gortyna , which was present in the name of the Roman Church , is found to haue subscribed after the foure Patriarkes , and certaine other Metropolitans . What can be more plaine ? But S. Bede ( saith C. E. Refut. p. 171. ) tels vs that IVSTINIAN the Yonger commanded SERGIVS Bishop of Rome , to be carryed to Constantinople , because he would not subscribe huic erraticae Synodo . Still mistaking and ignorance . His Surius and Turrian could haue taught him out of Theophanes , this was another , a Pseudo-Synode , which the same Iustinian had in his first gouernment called in fauor of the Monothelites ; which was some yeeres after the true Synode vnder CONSTANTINE the Bearded . Constantinus Pogon●tus . This mans wit wanders with his erraticall Synode .

SECT. XI .

FOr the number of , Sixt , Quini ▪ sextam . wee need not be scrupulous ; Whether it were the fift , or sixt , or both ( as Balsomon calls it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) or neither . It is enough for me , that Gratian , Caranza , Espencaeus , and other his owne great Masters call it familiarly both Sixt , and Generall ; In this I cannot but be safe enough . I grant , that ( to speake precisely ) the sixt Synode vnder Constantine published no Canons , but afterwards many of the same Fathers , which had formerly met in the sixt Synod , and others , to the number of 227. being called together by the then penitent and restored Iustinian ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) gathered vp , Slit-nose . and set forth with vniuersall consent , the Canons formerly made , and by them re-enforced . But what need I trouble my selfe with any other answere to all these windy cauils of my Aduersarie , then that which Tharasius himselfe , the Patriarke of Constantinople , hath most fully giuen ; r r Gratian. dist. 16. Habeo librum . Quae est haec ignorantia , & c ? What ignorance ( saith hee ) is this , wherewith many men are tainted , about these Canons ? For it is a scandall to doubt whether they were the Canons of the sixt Synod . Let these men therefore know , that the sixt Synod was gathered in the time of CONSTANTINE , against those which ascribe one only action and will to Christ ; The Fathers then condemning those Heretikes , and confirming the Oxthodoxe Faith about the fourteenth yeere of CONSTANTINE , returned home : After foure or fiue yeeres , the same Fathers ( being met vnder IVSTINIAN the son of CONSTANTINE ) set forth the foresaid Canons ; Neither let any man doubt of this ; For those very same Fathers which in the time of CONSTANTIN subscribed , did also vnder IVSTINIAN subsigne this present Paper ; which thing is euident enough by the vnchangeable likenesse of their owne hands . So hee . Whether therefore the computation of Tharasius or Theophanes , bee followed , wee haue what wee desired ; The same acts are set forth if not by altogether the same person , and s s Dist. 16. vbi supr. Gratians iudgement is herein ours .

SECT. XII .

FOr the third point . Refut. p. 175. vsque ad 182. To proue that this Synod is not peremptorily for vs ; H●e vrgeth diuers other Canons of it , which in other things sound against vs . Then , hee shewes the instanced thirteenth Canon , not to bee so absolutely and fully ours , as is pretended .

First , where finds hee this Law , that no man may alledge one testimonie of a Father , or a Councell , but he must be tyed to iustifie all the rest ? Himselfe would bee the first that would shrinke at this condition . This challenge is vnreasonable , and might turne off all allegation . For example , If a man should alledge the Nicene Councell , Canon . 1. against any superstitious Foole that hath made himselfe a corporall Eunuch , might he straight for his iustification flie vpon the last Canon of that Councell , vnnecessarily inioyning vs to stand at our Sundayes Prayers . Synod . La●dic . Can. 20. Can. 35. Can. 60. Can. 37. Or if a man should cite the Synod of Laodicea against a Deacon ( though a Cardinall ) sitting before a Priest , or against the worshipping of Angels ; were it meet to choke him with a returne of the last Canon of that Councell , forbidding the Apocryphall bookes ; or the 37. Canon , forbidding his Holinesse to take so much as a Bible in his solemnitie , from the hands of Iewes : If a man shall alledge a testimonie of Cyprian , were it fit to vpbraid him with the errour of re-baptization ? Or if of Augustine , with the errour of the necessitie of Infants communicating ? This is clauum clauo . For mee , I haue vndertaken no such taske to warrant them that once said true , from euer erring : I doe therefore herein scorne my silly Refuters compassion , Refut. p. 181. who is so far from crushing mee in this , that hee hurts none but his owne fists , in beating them about his owne hard head . For , if the pressing vs with the authoritie of some of these Canons , bee to iustifie the rest , then the 36. Canon of that Councell beares him and his Rome downe before it , whiles it sets Constantinople cheeke by jole with it ▪ maugre . A point , which rather then they will yeeld , they will bee glad to abate vs all the rest : This we are sure of , that the alledged Canon is peremptorily , fully , cautelously ours : For this , my credit is at the stake , Refut. p. 182. vsque ad 192. which my Refuter pleases himselfe with the hope to impaire , insulting in the idle fancy of a iust aduantage , whiles he shewes the Canon to come short in some points of our requisition and practice ; For there , Bishops are excepted , and the freedome of Marriage after Ordination .

Reader , compare the Canon with the words of my ingagement , I vndertooke thou shouldest find no decree could bee made more peremptorie , more cautelous , more full and absolute for the lawfulnesse of the marriage of Ecclesiasticall persons .

For first ; The Fathers professe herein to crosse the practice and decree of the Roman Church . Secondly , They professe the coniugall cohabitations of sacred persons to stand by the Apostolike Canons , and to bee a sincere , exquisite , and orderly constitution . What could be said more ? They ( thirdly ) ratifie this libertie for euer . They ( fourthly ) giue charge that no man by the cohabitation with his lawfull wife , bee hindred from ascending to the highest degree of holy Orders . ( Fiftly ) That in the time of their Ordination . it be not so much as required of them , to abstayne from the lawfull companying with their Wiues ; which were ( say they ) to offer iniurie to marriage ordayned by God , and blessed by his presence ; and to crosse him that said , Those whom God hath ioyned together , let no man separate ▪ and , Marriage is honorable Amongst all , &c. ( Sixtly ) That if any man shall presume so farre , as to offer to debarre any Priest , Deacon , or Subdeacon , from the coniunction and societie with his lawfull Wife , he shall be deposed ; Or if any Priest or Deacon shall voluntarily cast off his wife , vpon pretence of Religion , that he shall be suspended , and ( if he goe on ) deposed . Iudge now whether herein my protestation haue erred ; Not that there can be no circumstance deuised , as of the extent of the persons , or time , or manner , wherein curiositie might inlarge the scope of this libertie ( so I neuer meant : ) but if this one point ( That the marriage of persons Ecclesiasticall is lawfull ) can bee more fully and warily set downe , let mee lye open to censure ; if not , hate the vanitie of this idle Mountebanke , and confesse with Aristophanes , There is no salue for the sting of a Sycophant . Refut. p. 192.193.194 . Aduersus ictum Sycophantae non inesse pharmacum . The Parlamentall Law in the time of King Edward , was ( I grant ) more full in extending the libertie , could not bee more full in auouching the lawfulnesse of our Marriages . Where I must take leaue to tell my Refuter , that the comparison he presumes to make of King Edwards Parlament , with the proceedings of Iacke Straw , Wat Tiler , &c. is , like himselfe , sedicious and trayterous . And what maruell if such repyners blow out the foggy vaporous blast of sedicious words , against our highest Court of Parlament , which some of their Companions haue attempted to blow vp with a blast of fire ? This Constitution was not ciuill onely , but Synodicall : And may not a lawfull Synod or Conuocation , with the concurrence of the three States , and the sway of Royall authoritie , make or re-establish a Law agreeable to the Word of GOD , and the receiued practice of their Progenitors , but euery Iacke-sawce of Rome shall thus odiously dare to controll and disgrace it ? One of his Capitoline gods of Rome called England his Asse ; Etiam Asinus meus recalcitrat ? So it was whiles it might beare nothing but his Trumperie , and goe but where his Groomes would either lead , or driue it : now that it hath taken heart , and ( with Cardinall Campegius his Sumpter ) cast off this base lode ; and hath haply ouerrunne this seruitude ; they are readie , with the Keeper of metamorphosed Apuleius , to seeke a desperate remedie from the next Tree .

SECT. XIII .

Refut. p. 195. vsque ad 198. SVch then is the Canon of Constantinople , which therefore ( I said ) because they cannot blemish enough , they haue indignely torne out of the Councells : And here is much vehement and brauing Rhetorik spent vpon me as a shamelesse Writer ; and this passage as the grossest lye , that euer was published by Protestant , and now I am coniured , how blemished ? how torne ? what ? where ? how ? when ? Because innocence is bold , the man will bee bold , that he may seeme innocent ; but hee shall well finde that facing will not serue his turne . Is he so ignorant as not to know that all his great t t Baron . An. 58 nu. 18. & Bell. l. 1. de verbo Dei , c. 2. & 2. de Ro. Pont. c. 17. l. 1. de Conc. c. 7. l. 1. de Cleric . c. 21. Bin. Tom. 1. p. 14. &c Masters discard this whole Councell as spurious ? Doth he not knew that it is ( if not torne ) yet left out in diuers of their Editions of the Councels ? Let him learn , if hee know not , that their ancient collection of Canons , which was called Codex , or Corpus Canonum , which was in vse in Leo the Fourths time , mentioned by Gratian , dist. 20 c. de libellis , and printed Anno 1526 at Mentz , and re-printed at Paris , in o lauo , Anno 1609. omits it . The other Collection of Councels by Isidorus Mercator , which began to be receiued about Charles the Great his Time , wherein , besides the forged Decretall Epistles of diuers Popes , are the Canons of many Prouinciall Councels of Afrike , France , Spaine , &c. set forth by Iac. Merlin at Coleine , 1530. and which hath beene vsually receiued in the Westerne Church , in the times of the Schoolemen , who vsually ( as doe also Iuo & Burchardus ) alleage them , likewise omits it . The two Editions of the Councels by P. Crabbe , likewise omit it ; and if it had not beene for starke shame , so would the rest also . Doth he not know what his Anastatius & Numbertus protest of some particular Canons , and this for one , u u Dist. 16. In No●s . These Chapters we doe altogether reiect . Let them by no meanes be receiued . Haec capitula , omnino refutamus , & , nullatenùs recipiantur . And for this verie particular Canon ; If he know not , There is first an attempt of a double blemish to bee cast vpon it , The one , in that they reade it so , as if the Romane Clergy professed quòd copulentur vxoribus non suis , That they are ioyned with Wiues not their owne . as by way of scorne ; whereas the words runne , se d●inceps cum vxoribus suis non congressuros .

The other , in that some of their Authours would referre Sacrorum virorum to Constitutiones , not to Nuptias ▪ marring quite the sense of the Canon . This for the blemish . For the wiping out of this very Canon , and denying it place with the rest ; Let him heare his owne x x ●sp . l. 1. de Conti● . Espencaeus , telling him , that euen they which allowed this Synode reiected by Pighius , Vt totum scilicet profanum , error●● , ●nsolentiae , impudicitiae plenum , manifestae falsitatis Apocryphum , & corruptissimum . and others , yet hunc Canonem duriter tractant , &c. Vse this Canon somewhat hardly , as altogether prophane , full of errour , insolence , immodestie , manifest falshood , Apocryphall , and most corrupted ; and his ingenuitie is fayne to plead , in conclusion , Canonem hunc legitimum esse non gratis , sed necessario donemus ▪ That they must ( not vpon courtesie , but of necessitie ) yeeld this Canon for legitimate , not suppositicious . And what is this in my Detectors Construction , but a cashiering of this Canon out of the Councels , against the authoritie of Gratian , and the Greeke Copies ? Lastly , the eyes of learned Chemnitius , are vndoubted witnesses to vs , what credit soeuer they find with this Italianate generation ; In ●omis Conciliorum prorsus expunxerunt , & omiserunt hunc Canonem : y y Chemnit hist. de Caelib . Sacerd. p. 65. In the Tomes of the Councels they haue altogether wip't out , and omitted this Canon : So as if we had those blurred Copies which hee saw bleeding from the hand of the Inquisitors , there could be no fence for this charge , but that which serues for all , impudent denyals .

Neither needed my Refuter to take it so highly , Refut. p. 196. that I obiected to them the tearing , blemishing , and defacing of this , and other Records against them ; Ere long the World shall see , Erasm . ●ang . in N●ceph 〈…〉 . Sigebert . ● . to the foule shame of these selfe-condemned Impostors , that in the Writings both of ancient and later Authours , they haue blotted out more then an hundred places ( some of them contayning aboue two sheets apiece ) concerning this very point , which we haue in hand .

This is no newes therefore ; Neither needed my Detector to make it so daintie .

SECT. XIIII .

I Cited from Gratian the free Confession of Pope Steuen the Second , acknowledging the open libertie of Marriage to the Clergie of the Lasterne Church ; Matrimonio copulantur . Th●y are ioyne● in Marriage . A place truly irretragable ; My Refuter first excepts against the number , telling vs that Steuen the Second liued but three or foure dayes at the most , and therfore he could not bee the man ; what spirit of Cauillation possesses this Masse-priest ? He cannot but know that his owne Sigibertus ascribes fiue yeeres to this Steuen , and Hermannus , sixe : But fiue is the least : So also Funccius in his C●onol . And his Binius tels him that the Steuen he speakes of ( sitting but two dayes exclusiuely ) z z ●in . Steph. 2. A pluribus è Serie Rom. Pontificum dim●ttitur . is by the most omitted in the Catalogue of the Romane Bishops : whence it is that the Chronicle names not two Steuens betwixt the first and the fourth . But this man ( he saith ) called no Councell ; what is that to me ? Gratian affirmes it , I doe not . Let him fall out , for this , with his friends . And now according to the old wont , ( after hee hath tryed to shift off , Matrimonio copulantur , with the sleeulesse euasion of a false glosse ( .i. vtuntur ) which Caietan hath sufficiently confuted for vs ) he fals to a flat reiection of Gratian , and tels vs , out of BELLARMINE , Caiet. Opus . Castit . Refut. p. 203. That Canon to be perhaps of no authoritie , but an errour of the Collectors . Good God! what face haue these men ? That none of their receiued Authours can bee produced against them , but they are straight counterfeit ; and yet the very same , where they speake for them , canonicall ? Their Clyents , if they might but know these trickes , would be ashamed of their Patrones .

Refut. p. 204. That the Clergie not only of the East might Matrimonio copulari , but of the West also might Matrimonium contrahere ( which are the words they are vnwilling to know in their owne Canon Law ) shew sufficiently that they not only were marryed of old , but might marry ; But for the Easterne Clergie , it is freely granted by all ingenuous spirits ; in so much as Espencaeus tels vs , that neuer Authour , either olde or new imputed this for a fault vnto the Greeke Church , that their Clergie was marryed .

Refut. p. 206.207 . What shall wee say then to this bold Bayard , that compares this toleration of Marriage in the Greeke Church , with MOSESES permission of the Bill of Diuorce vnto the Iewes ? As if Marriage had beene only tolerated , not allowed ; as if vniust Diuorce were a fit match for lawfull Wedlocke ; whiles he here talkes of Duritia cordis , well may we talke of his Duritia frontis . It is true , euery Church , euery Countrey , hath their Customes and Fashions ; which Ioannes Maior pleades against Bedaes Censure of the English and Scottish and Brittish obseruation of Easter , ) and may bee as iustly in this case pleaded for vs ; This was of olde no lesse ours , then the Greekes ; And if any Church will bee prescribing against God , wee haue no such Custome , nor the Church of God ; Refut. p. 207.208 . But what a ridiculous insinuation it is , that the Greeke Priests are dispensed with by supreme authoritie Ecclesiasticall ? Forsooth , by the Pope of Rome . Faine would I learne wher● vpon what termes , at what rate the Graecians purchased in the Court of Rome Dispensation for their Marriages .

I would my Refuter had the Office appointed him to shuffle ouer all the Records of the Apostolike Chamber , till hee find such a grant made propter duritiem cordis ; then should a great deale of good Paper escape the miserie of being besmeared by his Pen.

What strange fantastike Dreames are put vpon the World ? Where the Papacie cannot preuaile , there forsooth his Holinesse dispenseth . The Greeke Church admitteth marryed Priests , the Pope dispenseth with them ; They deny and defie the Popes Supremacies ; I trow he dispenseth with them for that too : and why not with the Church of England ? Wee pay no Peter-pence ; wee runne not to Rome-market to buy trash , I hope his Holinesse dispenseth with vs for these Peccadillo's ; wee take libertie here to marrie rather then to burne , why should wee not hope to receiue that Dispensation whereof wee heard the newes of late from a poore Bankrupt Carryer ? Ad populum phaleras .

SECT. XV.

AS for the Contradiction , Refut. p. 209. vsque ad 214. which his sagacitie finds ( not without much scorne ) in the two Parlamentall Lawes of the Father , and the Sonne King Henrie the Eighth , and King Edward the Sixt ; whereof the one forbids , the other allowes the Marriage of Ecclesiastiques , it needed not haue bin any wonder to a learned Priest , which might haue known Councels enow , diametrally opposite to each other : what fault was it in the recouerd blind man , that he first saw men walke like Trees , and after like men ? Euen the best man may correct himselfe . Neither was there here any contradiction . King Henrie spake with the Romane Church , ( whose one halfe of him then was ) King Edward spake with the Scriptures , and purer antiquitie : King Henry neuer said , God disallowed these Marriages , King Edward neuer said , they were allowed by the Romish Church .

And why may not wee draw out the like absurditie out of Queene Maries Parliaments ; wherein she reuersed many things established by King Edward ; as in this very Case concerning Marriage of Priests ? May not wee hereupon aske , What will you say to such Parliaments wherein the Brother is thwarted by the Sister , and that with the consent of the most of the same Parliament-men enacting in a few yeeres contrarily ?

Or as if it were any newes with Popes rescindere acta praedecessorum ; euen of those which immediately preceded them ? Who knowes not the Storie of Pope Formosus , and Stephanus , and the many and strong contradictions of decrees in the frequent , long , and desperate Schismes of the Romish Church ?

This lash is indifferently fit for all backes ; let him that hath no cause to smart , complaine .

What needed this foule mouth then to breake forth into so palpable slanders of that holy Archbishop and Martyr Doctor Cranmer , Refut. p. 212. charging him with deepe dissimulation , in soothing vp both these Kings in their contrarie Decrees ? When it is most manifest , that this worthy Metropolitan was the only man , which durst for three daies together , openly in Parliament oppose those wickedly proiected Articles of King Henrie ; and this in speciall . In so much , as hee was willed out of the house , till the act might passe ; which ( notwithstanding hee well knew King Henry ) hee stoutly refused . Would this man ( thinke we ) care to belye all the Saints in Heauen for an aduantage ? What will not hee dare to say , that will obiect inconstancie to him who sealed Gods Truth with his bloud ?

The contradictions and weaknesses that hee findes in this Synode of Constantinople , Refut. p. 216.218 . doe no whit mooue vs ; If hee can allow and commend , and cite against vs the seuen and thirtieth Canon , of the Councell , for the worship of the Crosse , or the fourescore and fifteenth for the holy Chrisme , and yet disallow the thirteenth ; why , may not we by the same Law cite and approoue the thirteenth Canon against them , and yet disauow those other ?

SECT. XVI .

Refut. p. 220. NEither was it for want that I mentioned only this Councell of Constantinople ; The more ancient Constitutions of Ancyra , and Gangra ; and the first and fourth of Toledo , besides the Apostolicall and Nicene , might haue bin vrged by me . It was not mine intent ( with this babbler ) to say more then all ; but only to take an handfull out of the Sackes mouth for a taste to the buyer ; That faire flourish therefore of Councels which he musters vp against mee herein , will bee but , Arma armis contraria : Refut. p. 225. Wherein since my Refuter will needs make himselfe so busie , let me intreat him by the way to compare the Councell of a a About Ann. 324. Gangra , with the Decree of his Pope Hildebrand ; The Councell sayes flatly , Si quis discernit Presbyterum coniugatum , &c. If any man make difference of a marryed Priest , so as that by occasion of his marriage hee ought not to offer , and doth therefore abstaine from his oblation , let him bee accursed ; But , his Hildebrand vxoratos Sacerdotes à diuino remouit officio , & laicis missá eorum audire inter dixit , nouo exemplo , &c. that is , remoued married Priests from their diuine office , and forbad Lay-men to heare their Masses , saith b b Sigeb . de Gregor. Pap ▪ An. 1074. Idem & Math. Paris . SIGEBERT ; Therefore by the sentence of the Councell , Pope Hildebrand is accursed ; And accursed for that verie poynt which made him a Romish Saint . When my Refuter hath gnawed awhile vpon this bone , he may hope to be rewarded with a crust .

Refut. p. 225. vsque ad 234. And now for his Councels , to make vp the number he names for the fore-man of the quest , the Councell of Ancyra ( somewhat before the Nicene ) one who hath passed a direct verdict against him , allowing Deacons , vpon their profession , to marrie . The miserable euasions of his c c Vid. ●in . ibid. Binius , and Baronius , in this poynt , argue both a mind & a cause desperate ; whiles ( without all colour of warrant ) they imperiously turne downe these married Deacons to a lay-communion , and faine this libertie onely in a forced Ordination , not in a voluntarie .

Refut. p. 226. As for that first Canon which he citeth of the Councel of Arles , That a man cannot be made Priest in the band of Wedlocke , vnlesse he promise conuersion : It is a grosse counterfeit : And , that the world may see we vse not to passe these censures without euident reason ; It mentions the Arians which were not yet hatched ; It mentions Bonosus , which liued long after in the time of Innocent 1. It mentions the Concilium Vasense , which was yet later , in the time of Leo the First . When his Authors can agree of the time , and make good the Synod , he shall receiue an answer to it : In the meane time , it was eyther before the Councell of Nice , or after it ; if before , it was corrected by the Nicene ; a Prouinciall must yeeld to a Generall ; if after , it was presumptuous , in decreeing that peremptorily which the generall determinately left free .

The Councell of Arausica is cyted by him in direct termes opposite to the Ancyran . Refut. p. 227. Hee must make them friends , ere hee can bring it forth against an enemie . As for the maine stay of this cause of his , Carthaginen . 5. African . Can. 3. sub Coelest . Can. 37. which is the two Councels of Africke , lent him by his Bellarmine ,

Secundum proprios terminos , vel propria statura .

Where they read it , Secundum priora statuta .

it is grounded ( as our learned Iunius hath probably answered ) vpon mere corruption , and mis-taking ; the Latin Copies taking propria , for priora : The charge of the Councell being onely , that Deacons , Priests , Bishops ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) Acording to their turnes of ministration , should abstaine from their Wiues , which no modest Diuine will not willingly subscribe vnto . Moreouer , I am sure , if the one word be not corrupted , the other is ambiguous , and may as well signifie Balsamons 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And if these Canons were first Latine , and after translated into the Greeke ; yet the Greek shewes what was the first Latine , and may well correct the mistaken Originall . But to discusse the seuerall Councels , which he onely thinkes fit to name , and vtter by whole-sale against vs , were a worke for a Volume apart . The old word is , Dolosus versatur in generalibus , There is deceit in generalities ; It were easie to shew that some of these are impertinent , others plainely against them ; others corrupted to speake against vs , as that of Mentz , and Wormes , whereof in the sequel ; others partiall to the faction of Rome . So then , here Obruimur numero ; Hee thinkes to carry it by number , not by weight ; where with vs , one piece of Gold is worth a whole bagge of Counters . But , if after the Tyrannicall impositions of his Siricius and Innocentius tooke place in the Church , he could name for euerie one of his prouinciall Synods , an hundred , it were all one to vs ; wee are not the worse , his cause no whit the better . This tradition , after that in an emulation of the Montanisticall vaunt of Virginitie , it had gotten head in the Church , ran like fire in a trayne ; Those prouinces that held correspondence at Rome , according to the charge of d d Ad similitudinem sedis Apostolicae , eos cuncta obseruare constituat . Greg. Epist. l. b. 3.34 . Gregorie , spake as shee did prompt them ; What should they doe but follow their Mistresse ? The Greeke Church , and those that eyther had dependance vpon it , or which had continued in the succession of this custome of marriage , still maintayning the lawfulnesse and vse of it inuiolable . So then , in summe . This he hath gayned , which I am readie euer to auow ; The ancientest Councels are against him ; The later are against vs ; and God with vs against 6thē ; Of which we haue e e Gnapheus Orat . in desens . Io. Pistorij . Woe to you rebellious Children , that you should hold your Councel , and not of mee . learned to say , Vae vobis filij desertores , vt saceretis Concilium & non ex me . And if his Mistris of Rome haue elsewhere found vassals , it follows not that we may not be free . Yea , it is more then manifest , by those euidences we haue already produced from their own records , that notwithstanding this cogged number of his prouincial Synods , Priuata decreta . & Priuate decrees ( as Volusian termes them ) all the time of the first 700. yeeres , the freedome of this practice continued in many parts of the Christian world ; Insomuch as amongst the rest , the Church of Armenia , for the time of the yeeres mentioned , vpheld a Tradition , f f Concil. Constant . 6. Can. 33. Quoniam Cog●uimus in Armeniorum regione eos solùm in Cleri Ordinem referri , qui sunt ex genere Sacerdotali . not to admit of any Clergie man , but those which descended ex genere Sacerdotali , descended from Priests ; Witnesse the Fathers of Constantinople , in their three and thirtieth Canon . Where my Detector should doe well to inquire what Balsamons Clerici Chryso-bullati meanes ; Sure I am , that this example sufficiently proues the practicall libertie of those Churches in the questioned limits of the seuen first Centuries . To which we may adde the Church of Bulgaria , out of his f f Dist. 28. Gratian ; The Church of Germany out of g g Annal. Boyorum , supra . Auentine ; The Church of Ireland out of i i Vita s . Malach. Lib. Synod . Wigorn. Eccles. Canon . Concil. Hybern . sub Patricio , Auxilio Isernino . Quicunque Clericus ab ostiario vsque ad Sacerdotem sine tunica visus fuerit , &c. & vxor eius sine velato capite ambulauerit , pariter à laicis contemnantur , &c. Matth. Park . Def. of Pr. Mar. Bernard , who confesses the Episcopall See of Armach to haue beene furnished with a lineall descent of Bishops for eight generations , before the time of his Malachias ; which were still both vxorati and literati . How those men were Bishops , and yet sine ordinibus , is a riddle which ( I confesse ) I cannot aread . Perhaps , they were without Roman Orders , but if they were not Clerkes after the then Irish fashion , what needed they be Literati , that they might be Bishops ? The Church of our Britaine ( as we shal see in the Processe ) and others . These are more then enough to let the World see this restraint , for all this pretence of Prouinciall and partiall Councels neuer vniuersally obtayned .

Sect. XVII .

Refut. p. 235. YEt the man hauing vnmercifully crusht me in pieces with this emptie bladder of windy and worthlesse authoritie , crowes ouer me , thus , in conclusion , And truely to mee hee seemeth not to bee more mad , then blind ; for otherwise he would neuer haue proclaymed this freedome of seuen hundred yeeres , seeing the very forme of words vsed by his own sacred Councel , doth so strongly withstand his fond collection ; For there it is decreed , Qui sunt in sacris , &c. Wee will that the marriages of such as bee in holy Orders , from this time forward bee firme and valid ; For in case this freedome had beene common before : why did they say , Deinceps , from this time forward ? Thus hee . Wherein I would his Superiors did but see how kindly he buffets himselfe . For if this bee the force of Deinceps , or A modò , From this time forward . I thus argue against him ; Hee hath pleaded before , that neither this nor any other Church euer allowed or euer practised the celebration of marriage after Ordination ; Now , if hee turne to the sixth Canon of this Councell of Constantinople , hee shall find Decernimus ▪ vt nulli deinceps hypodiacono , &c. Wee decree that from hence-forward no Sub-Deacon , Deacon , or Priest may marry after his Ordination ; Therefore by the force of his inference before this time ( for almost seuen hundred yeeres ) this was commonly practised . And now to answer my Refuters Deinceps : If his wit had beene any way matchable with his malice , he might haue seene that this Deinceps had relation to the Romane Church , not to the Greeke ; For , ( if he know not ) this Synod meant to prescribe Laws to his Mistresse , and to correct that their iniurious Tradition of restraynt , and to inlarge this libertie through all the Territories of the Vniuersall Church ; For this purpose is the , Deinceps , of the Constantinopolitan Fathers , who well knew , how much it needed in the Westerne Church , which had inthralled their Clergie in the bondage or that vnlawfull prohibition . So as the Refuter , whiles hee playes vpon my want of Logicke , in not descrying the dangerous necessitie of this inference vpon mee , plainely bewrayes his owne want of braines , in not descrying the Folly of his obiection ; Refut. p. 236. and where he tells me ( like a dull Iester ) That all the Walls and Windows , from the Hall to the Kitchin , may mourne to see an Vniuersitie-man haue so little wit , I must tell him that all the Dores of Doway may leape off their hindges , to see their Champion so childishly absurd .

Refut. p. 237. Now then to answer his idle Epilogue ; If it appeare that his owne Pope and Canonist , and the receyued Histories of the Church , and the examples of seuerall nations and persons acknowledge this ancient libertie both in the Easterne and ( some ) Westerne Churches de facto ; And Moses and the Prophets , Christ and his Apostles , the ancient Councels , with this sixt of Constantinople , approue it de iure ; it followes that the necessarie imposition of professed continencie , is but a part of that sowre milke wherewith the Shee-Wolfe of the Seuen-hils feedes the faction of her Romulists and Rhemists , and none of that wholesome sustenance which God and his purer Church haue prouided for their Children .

THE HONOVR OF THE MARRIED CLERGIE maintained , &c. The third Booke .

SECT. I.

THe Marriage of Ecclesiastiques which had the comon allowance of the first Times , had in some parts but the conniuence of the subsequent , and the Prohibition of the last . Those Churches that were not parties to the faction of Rome , could not but be much moued with so peremptorie a decree of a famous Councell , reducing them , in this point , to the exactnesse of Apostolique institution , and professing to rectifie that Roman deuiation ; No maruell therefore , if not long after , there insued a collision of opposite parts , and much scuffling betwixt the abettors of Antichristian seruitude , Refut. p. 241. and Euangelicall libertie ; whom this Hedge-creeper dare terme incontinent Grecians , Schismatikes , Heretikes ; His Pen is no slander : The multitude of his Synodes , wherein was such reiteration of the same Law , shewes the opposition which it still found in the Church , and the preuayling vse of the contrary practice .

Refut. p. 243. The Epistle of Pope Gregory the third , to the Clergie of Bauaria , which giues that disiunct charge , Of either liuing chastely , or marrying a wife whom they may not diuorce , is no where ( forsooth ) extant , because he finds it not in his Binius , or Baronius ; as if no water had gone beside their Mill ; and here I am threatned with the Cornelian Law for forgery ; no lesse crime : To auoid the perill whereof , let my far-seene Detector turne to the Bauarian Annals of * * Auent . Boyorum Annot. l. 3. Auentine , in the third Booke , there hee shall find it ; An Epistle sent to Viuilus , and the other Clergie of Bauaria , by the hands of Martinian , George , Dorotheus , a Bishop , Priest , Deacon , with this expresse disiunction , Aut castè viuat , aut vxorem ducat , &c. Refut. p. 244. That which he brings from the successor of this Gregorie , Zacharias , shewes what his Pope wished , when he had gotten better footing in Germany , 2but the successe makes for vs ; for B. Boniface either neuer durst , or at least neuer did vrge these Rules to his Germans . So , I hope , his mouth is stopt for my forged Testimony of his Gregorie , which could not in his conceit be other , because hee neuer saw it peepe forth before this in other mens books . Ywis nothing euer lookt forth of the Presse , that escaped that bookish eye : witnesse the next passage , which if his Superiors could haue had the leysure to haue viewed , they had blushed at their Champion . Refut. p. 245. This charge of GREGORY ( I said ) was according to that rule of Clerks , cited from ISIDORE , and renewed in the Councel of Mentz ; but by our iuggling Aduersaries clipped in the recitall : Here the man cryes out , as before , of forgerie , so now of ignorance , telling his Readers , that I haue only taken this vpon trust from anothers note-booke . Reader , by this iudge of the spirit of my Detractor . It is true ; Isidore wrote no Booke of this title : But in the second Booke of his Ecclesiasticall Offices , he makes the title of his second Chapter , De Regulis Clericorum ; Of the Rules of Clerks . From this Chapter , I cite a confessed passage , and am thus censured ; whereas the Councell of Mentz cites it by this very stile , Sicut in Regulâ Clericorum dictum est ; As it is said in the Rule of Clerks . Is it simplicitie that he knowes not this title of Isidore ? or maliciousnesse , that hee conceales it ? One of them is vnauoidable . It is cleere then , to his shame ( if hee haue any ) that the testimonie is aright cited ; and is it lesse cleere that it is maymed , and cut off by the hammes in their Moguntine Councell ? Compare the places , Cont. Mogunt . 1. the fraud shall be manifest . That Councell in the tenth Chapter professes to transcribe ( verbatim ) the words of Isidore in the fore-cited Tract ; and where Isidore saith , Castimoniam inuiolati 2corporis perpetuò conseruare studcant , aut certè vnius matrimony vinculo foederentur ; Let them liue chaste , or marry but one . Their good Clerks haue vtterly left out the latter clause , and make Isidore charge his Clerks with perpetuall continency ; Let them liue chaste . He that denyes this , let him deny that there is a Sunne in the heauen , or light in that Sunne ; what need I say more ? Let the Books speake .

Here my Refuter doth so shuffle & cut , that any man may see hee speaks against his owne heart ; for ( to omit his strayned misse-interpretation of Isidore , since wee now contend not of the sense , but of the citation ) how poorely doth hee salue vp the credit of his Moguntine Fathers , whiles he saith , Refut. p. 246 , & 249. ISIDORE spake in generall , the Fathers in that Councell more strictly ; when he that hath but one halfe of an eye may see , that both speake in one latitude of the same persons ? Those Fathers giuing the same title to that Chapter , and professing to follow the Letters and Syllables of Isidore ; both name onely Clericos in that rule without distinction . Away then with this gracelesse facing of wilfull frauds in your faithlesse Secretaries , which haue also fetcht two Canons out of Carthage to Wormes ; and learne to bee ashamed of your grosse falsifications , and iniurious expurgations ; else doubtlesse the World will be ashamed of you .

SECT. II.

I Did but name Huldericus his Epistle in mine , as a witnesse , Refut. p. 252 , to 282. not as the foundation of my cause ; my Refuter spends but one and thirtie whole Pages vpon him : How else should he haue made a Volume ? In all this what sayes hee ? Little in many words ; and the same words thrice ouer for fayling .

And first , hee wonders at my extreme prodigalitie of credit , and fearednesse of conscience , in citing an Epistle so conuicted by Bellarmine , Baronius , Eckius , Faber , Fitz-Simons the Iesuite , and others . Why doth he not wonder that the Moone will keepe her pace in the skie , whiles so many Dogs barke at her below ? When these Proctors of Rome haue said their worst , there is more true authoritie in the very face of this Letter , and better Arguments in the body of it , then in an hundred Decretal Epistles which he adoreth . Let the World wonder rather at his shamelesnesse , who relating the occasion of this fable ( as he termes it ) faynes it to be only a Lutheran fiction to couer their incestuous marriages , whereas their owne Cardinall Aeneas Syluius , almost two hundred yeeres agoe , mentions it , and reports the argument of it ; whereas it is yet extant ( as Illyricus ) in the Libraries of Germany ; whereas Hedio found an ancient Copie of it in Holland ; and our Iohn Bale ; Archbishop Parker , B. Iewell , Io. Foxe , had a Copie of it , remarkeable for reuerend Antiquitie , in aged Parchment here in England ; which , I hope to haue the meanes to produce . Whereas , lastly , the very stile importeth age . As well may hee question all the Records of their Vatican , all report of Histories , all Histories of Times : He that would doubt whether such an Epistle were written , may as well doubt whether Pope Zachary wrote to B. Boniface in Germany a direction when to eate Bacon : may doubt whether Paul the fift wrote to his English Catholikes to perswade them not to sweare they would be good Subiects ; may doubt whether Spider-catcher corner-creeper C.E. Pseudo-Catholike Priest , wrote a scurrilous Letter of aboue two quire of Paper , in a twelue-yeers-answer to three leaues of I.H. It is not more sure that there is a Rome , or that Gregory and Nicholas sate there , then that such an Epistle was written thither aboue seuen hundred yeeres agoe . It was extant of old , before euer those Lutheran quarrels were hatched . Let him therefore goe fish for Frogs in the Pond of his Gregory , whiles hee deriues thence the vaine pleas of improbabilitie . If there were differences in relating the circumstances of that storie ( as , I know none ) must it needs thereupon bee false ? Which of their Histories is not lyable to varietie of report ? To begin with the first : The succession of Linus , and Cletus , and Clemens , is diuersly reported ; is there no truth in it ? To end with the last : The Title of Paul the Fift to the Chane of Peter in the lawfulnesse of his Election , is diuersly reported ; hath he therefore no true clayme to his Seate ? But who euer placed Gregories Pond in Sicilie ? This is one of the fittens of his Fitz-Simons . If other Authours haue mentioned this narration , then all the strength of this Historie lyeth not on Huldericke ; If none besides him , his words vary not ; These are but Trickes to out-●ace Truth .

The Epistle , in spight of Contradiction , is so ancient ; and what c● wee then for names ? Whether ● were Saint Vdalrike , or Hulderick , or Volusianus , we labour not much ▪ 〈◊〉 it bee the taske of idle Criticks● dispute who was Hecuba●s Mother , and what was her age ; No lesse vain is my Refuter , that spends many waste words about his Saint V●●rick , in shewing the difference of time , betwixt him , and Pope Nic●las ; The one dying , Anno 869. ● other being horne , 890. and prouing out of his obscure Sorbonist M●nchiacenus , that there were fiue Bishops of Auspurge , betwixt the times of the one , and the other ; whereby a simple Reader might easily bee deluded , and drawne to thinke , there is nothing but impossibilitie and vntruth in our report● whereas there is nothing in all this peremptorie and colourable flourish of his , but meere ●ogging or misprision : For both Illyricus apart , and the Centurists , and Che●nitius ( all Germanes that should bee best acquainted with the state of their own ) haue long since told him , that his Saint Vdalrick was not the man , whome they held the Authour of this Epistle , but , ●lderick , another , not much different in name , but differing in time , aboue seuenty yeeres ▪ Ne nominis equiuocatio lectorem ●urbet , and lest the equiuocation of the name ( faith CHEMN●●IVS ) should trouble the Reader ; There is another VDALRICK of Augusta , Chem. hist ▪ de Caelibatu . whome AVENTINE writes to haue dyed , Anno 973. But this HVLDERICK , AENaeAS SYLVIVS writes to haue dyed , Anno 900. and in the yeere of his age , 83. Thus hee ; from the authoritie of two their famousest Historians ; from whose account Onuphrius differs not much : But ( that my Refuter may hereafter saue the labour of scanning their discordant Computations ) whether it were either , or neither of them , it is not worth to vs one haire of his Crown : since with our faithfull and learned Foxe , we rather from the authoritie of ancient English Copies , ascribe it to Volusianus , whose second Epistle also in the same stile , Act. & M●n . p. 1055. to the same purpose , is extant from the same Records , not inferiour to the former ; What matters it for the name , when it appeares that the Epistle it selfe is truly ancient , ponderous , reuerend , Theologicall , conuictiue ; and such as the best Romanes heads cannot after seuen hundred yeeres shape a iust answere vnto ? Euen in some Canonicall Bookes , though there bee difference in the names of the Pen-men , there is full assent to their diuine authoritie ; And why is it not so in humane ? Thus then wee haue easily blowne away these light bubbles of Discourse , which our Aduersary hath raised out of the Nut-shell of his computation ; from the Age , Person , Writings of his Saint Vdalrick ; and returne his impuram nescio cuius nebulonis Epistolam , with his ferrei oris , and plumbei cordis , backe whence it came ; to the Writer cited by my Aduersarie , not named : But by better due to the next hand ; whereto I am no whit beholding for leauing it vnenglished : In that C. E. spared not mee but himselfe : who is nescio quis , but he that leapeth into the Presse without a name ? Who Nebulo , rather then he that masketh and marcheth sub nebulâ , hoping to passe in the Conflict for a doughtie Knight or Champion Sconosciuto , not daring to lift vp his Beuer ? Who writes impuram Epistolam , but he that hath scribbled a Voluminous Epistle , to cry downe pure and Honourable Marriage for the inhauncing of impure Celibate ? not that , in Thesi , Celibate is impure , but in Hypothesi , theirs , forced and hypocriticall .

SECT. III.

AS for the difference that hee finds in our number of Pope Nicolas , whether first , or second , or third , wee may thanke his Gratian ; whose fashion it is ( as likewise Sigeberts ) to name the Popes without the note of their number ; we are sure it was not Nicolas Nemo which wrote to Odo , Bishop of Vienna , reproouing him for giuing leaue to Aluericus a Deacon to marrie : thereupon sending his contrarie Decree to the Germane Churches ; which it seemes , ( or the like imposition ) gaue occasion to this noble Epistle .

But can there bee any Game amongst our English Popish Pamphleters , where the Foxe is not in chase ? Where is the shame of this Romane Priest , whiles he so manifestly belies our holy , reuerend , worthy Master Foxe , whom this Scoganly Pen dare say playes the Goose in the inconstancie of his Relation of this Nicolas , first reporting him the first , then the second ; when it is most manifest in the during Monuments of that industrious , and excellent Authour , that hee still insists vpon Nicolas the Second ; reiecting by many Arguments , the opinion of them which haue referred it ●o the first ? Such truth there is in shorne crownes .

Iohn Husse was a Goose by name , and now Iohn Foxe is a Goose by reproch ; Two such Geese are more worth then all the fawning Curres of the Romane Capitoll .

And how much more wit then fidelitie is there in my Detector , whiles hee would proue that Pope Gregorie had then no Pond ; because there are now no Ponds at Rome ? As if Rome were now in any thing as it was ; as if twelue hundred yeeres had made no alteration ; As if the streets of Troy were not now Champaine ; Nunc seges est vbi Troia suit . As if his Lipsius could now finde Rome in Rome : As if lastly that man were vncapable of a large Pond , wh●se Se● is vniuersall .

As for the number of childrens heads , I can say no more for it then hee can against it ; this Historie shall be more worth to vs then his denyall ; Vid. qua supra , ● l. 1. S. 12. Histor. Radulphi Bourn , &c. But this I dare say , that I know persons both of credit and honour , that saw betwixt fiftie , and threescore , cast vp out of the little Mote of an Abbey where I now liue : Let who list cast vp the proportion .

After the refusall of this worthie Epistle , according to his fashion hee tryes to disgrace it with vs ; telling vs , that therein the Bishop of Rome is stiled Supreme Head and Gouernour of the whole Church . If it were thus , so much more powerfull is the Testimonie against them , by how much more the witnesse was theirs . There must needes bee much cause , when hee that so humbly ouer-titles the person , resists the Doctrine so vehemently . But the truth is , that the Epistle stiles Pope Nicolas no otherwise in the superscription , then Sanctae Romanae Ecclesiae prouisorem : Ouer-seer of the holy Romane Church . And in the bodie of the letter , Summae sedis Pontificem ; Bishop of the chiefe See ; to whome the examination of the common affaires of the Church doth appertaine ; which is farre other , then in the now Romane sense , the Supreme Head of the Church . Secondly , hee tels vs that this Epistle both grants and allowes a Vow of Continencie ; He excepts none , but a professor of Continence . Nullum excipit nisi professorem continentiae ; wherein we are no other then friends ; we yeeld no lesse ; where there is good euidence of the gift and calling of God . But whiles our Volusian grants the professor of Continency bound , and pleads the Clergie to bee free , how plainly doth hee shew vs that there was no such Vow , then required of , no such made by the Clergie .

Pag. 272. But what needes the man to bee so furiously angry with the good olde Epistler ▪ for saying , that the Apostles charge ( Let euery one haue his owne Wife ) is generall to all ; reaching to the Clergie as well as the Laitie ? excepting none but those which haue the gift of Continencie . What Logike , ( the want whereof he sometimes causlesly obiecteth to mee ) euer taught him that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Euery-one . vn●squisque , was any other then vniuersall ? Or what other sense can bee put vpon the words of the Apostle ? Could I as truly vpbraid Sir Refuter with reading the Logike Lesson , as he doth me with the Rhetorike , surely I should not now bee put to the paines to teach this Nouice , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( vnusquisque ) is a terme of collectiue vniuersalitie and must be extended to all , where kinde is excepted tacitely ; ex natura re● , as this case must needes bee acknowledged to bee ; fore-prizing none but such as haue the gift of Continency ; which Saint Paul toucheth vpon in that Chapter .

Iudge then , Reader , whether the Catholike Bishop that wrote this , or the Mis-Catholike Masse-priest that reprooues it , bee more worthie of Bedleem .

SECT. IIII.

LAstly yet , Refut. p. 273. as if in the loose he would shake hands and be friends with him , whome hee had so long defied ; hee thus closes vp : Then if Priests haue this gift , and haue prefixed this course to themselues in the Lord , they shall not need to marrie . And this is the case of all Clergy-men who vow Chastitie . Thus hee . Beleeue him , Readers ▪ if ye can : All the Romish Clergie , all Votaries haue the gift of Continencie , Witnesse our fore-said Volusianus in the same Periods ; Multos eiusdem consilij assentatores hominibus non Deo pro falsâ specie continentiae placere volentes , grauiora vides committere , patrum scilicet vxores subagitare , masculorum ac pecudum amplexus non abhorrere . I will not english it for shame . Would God the World did not too well finde still these proofes of Romish Chastitie .

Propert. Nunc etiam Romae quidlibet audet Amor.

Refut. 274. But as one that thinkes no man can be his friend , except also hee bee our enemie ; like a true Make-bate , hee will tell vs a Tale in our eare , that shall set a perpetuall iarre betwixt vs and our Hulderick . Iwis , sayes my Refuter , your Vdalricke is not the man you take him for ; For thus hee there writes to the Pope ; Wherefore , O reuerend Father , it shall be your part to cause and ouer-see , that whosoeuer either with hand or mouth hath made a Vow of Continencie ( as all Clergie men in holy Orders haue ) and afterwards would forsake the same , should bee either compelled to keepe his Vow , or else by lawfull authoritie should be deposed from his Order . So he . But we are not so light of beliefe to lose a friend thus easily . Know then , Reader , that the * * ( As all Clergie men in holy Orders haue . ) Parenthesis ( which is the harshest piece of this clause ) is foysted into the Text , and forged by this Cauiller ; the quite contrarie whereof is affirmed in the former Period of our Vldaricke , where thus hee writes : Non parùm quippe , &c. From this holy discretion thou hast not a little swerued , when as thou wouldst haue those Clergie-men , whom thou oughtest only to aduise to Abstinence from Marriage , compelled vnto it by a certaine imperious violence ; For is not this iustly in the iudgement of all wise men to be accounted violence , when as against the Euangelicall Institution , and the charge of the Holy Ghost , any man is constrayned to the execution of priuate Decrees ? The Lord in the old Law appointed Marriage to his Priest which hee is neuer read afterwards to haue forbidden ; So he . Let my Refuter then reconcile his false Parenthesis , with the true Text , ( which hee can neuer doe , since it directly crosseth the whole scope of Huldericks Epistle ) and then hee shall see vs easily reconcile Huldericks proposition with ours .

But , not so long to delay my Readers satisfaction ; the Truth is ; The Authour pleades for an indifferent immunitie of Clergie men from the necessitie of this Vow , else the Epistle were contradictorie to it selfe : for if hee suppose that all the Clergie had vowed , and all that had vowed should bee compelled to keepe their Vow , how could he plead that the Clergie should not be compelled to Continence ? The drift of Vldericke or Volusian , then , is , that it may be equally lawfull , equally free for Priests either to vow , or not to vow Continencie ; which granted , if any one hauing libertie not to haue vowed , or obserued it , shall notwithstanding prefixe this course to himselfe in the Lord , Praefixit hoc sibi in Domino , ibid. out of a long-settled experience and assurance of this calling and gift of God , and now , when hee hath thus ingaged himselfe to the expectation of the Church , voluerit apostare , shall be froward wantonly to abandon this Vow , willingly neglecting all good meanes for the continued obseruation thereof , such a one shall bee lyable either to compulsion , or deposition ; As now , if any one of ours should in the midst of freedome bind himselfe by a voluntary Vow , it were pittie and shame that hee should play fast and loose at pleasure with impunitie .

What Wooll then is here worthy of this crie ? Or wherein hath our Authour offended vs ? whiles wee neither make this Vow , nor can therefore euer breake it , nor euer allowed the breakers of so ▪ made Vowes , guiltlesse ?

One quarrell yet , Refut. 276. hee cannot remit to Master Foxe , and me ; that for this fore-named Hulderick , wee cite Aeneas Syluius in his Germania ; a Booke that neuer was .

This great helluo librorum hath wearied all Libraries ; and consulted with his Tritemius & Posseuine ; neither of them mention any such work of Aeneas Syluius ; whereas , if hee had but taken the Booke next the doore , GESNERS Bibliotheca , he had found ( if at least hee could haue seene the Wood for Trees ) Syluius his Germania ; which ( for failing ) he might haue heard of in a double Edition ; The one larger , the other more contracted . There is extant the same Authors Germania , wherein are contayned the grieuances of the German-nation , and a confutati●n of the same with a reply . The first , Gesner expresses thus Extat eiusdem Germania , quâ continentur grauamina nationis Germanicae , & confutatio eorundem , cum replicâ . The latter is , AENEae SYLVII GERMANIA excerpta , &c. The GERMANIA of AENaeAS SYLVIVS gathered out of that Booke , wherein the grieuances of the Germane Nation obiected to the See of Rome , by MARTINE MERE a Lawyer of Mentz , are refelled .

See now , Reader , whether my Refuter can blush . In the one of these , which ( after denyall ) he confesseth to haue seene , hee findes somewhat that likes him not . In sua Germ. Illyr . Catal. Test . lib. 19. Aeneas . Syluius speaking of Auspurge , Sanctus VDALRICVS huic praesidet ( saith hee ) qui Papam arguit de Concubinis : VDALRICK is the Saint of that Citie , who reproued the Pope concerning Concubines . The bone lyes before him , let him picke out the marrow as he can ; which because he finds hard to breake , hee casts it from him in a chafe , and tels vs for the last refuge ; He hath seene a printed Copie , and two manuscripts without these words . In verbo Sacerdotis . And so iust haue wee found him of his word , all this while , that hee were hard-hearted that would not beleeue him .

SECT. V.

Refut. 280. BVt still I am taken tardie in my Time , or rather doe ouer-take . I reckon this libertie to haue continued in Germanie after Hulderick , for some 200. yeeres ; Whereas , betwixt S. VDALRICK and GREGORY the Seuenth , were but 112. yeeres .

But still his Saint deceiues him , and ( if I should haue erred ) his own Chronologers should haue deceiued mee . For his Onuphrius in his Ecclesiasticall Chronicle , makes our Hulderick Bishop of Auspurge in the beginning of Pope Nicholas , Ann. 859. And his Sigebert , and other Chroniclers cast Gregorie the Seuenth his opposition to Priests marriage , vpon the yeere 1074. Where now is my error ? Where is my ouer-reaching ? Count it , Reader , and see whether I cannot make my word good , and giue him fifteene yeeres in to the bargaine : and now iudge whether of vs may say , Non sat commodè diuisa sunt temporibus tibi , Daue , haec ; and whether of vs it is , from whom nothing commeth , sauouring of any learning or Truth : & if thou thinkst it fit , blush for him .

The like ( I feare ) willing error vpon the same ground is the mis-calculation of the Times of Leo the Ninth , and Nicholas the Second , Refut. p. 28● . betwixt whose times , and Vdalrick , he makes but fifty yeeres ; abating one other half of the hundred , to expose me to the laughter of his credulous Clients , which may now say , Loe the man which in a reckoning of 200. yeeres did out-lash but 150. When-as both their Sigebert , and Hermannus Contractus , ( and who not ? ) make Leo the Ninth , Pope . An. 1049. and Nicholas the Second , some ten yeeres after him ; The very elder whereof , if we reckon to Hulderick , An. 859. will be in no lesse then 190. yeeres distance . The man wanted eyther counters , or wit , or honestie ; Truth I am sure he wants .

SECT. VI.

Refut. p. 283. ANtichrist , which was conceiued in the Primitiue times , saw the light in Boniface the Third , and was growne to his stature and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Gregorie the Seuenth . So as I might well say , that the bodie of Antichristianisme , together with the prohibition of marriage , began to be complete in that Hildebrand . The times accord better then our Papists would haue them . After a thousand yeeres Satan was loosed ; at that very time did this HILDEBRAND ( otherwise Gregore ) by the instigation of the Deuil ( as himselfe confessed at his death ) ( witnesse Cardinall BENNO , and SIGEBERT ) trouble the Church : belike with the violent obtrusion of this doctrine of Deuils ( prohibition of marriage ) and insolent detrusion of imperiall authoritie . It is then but a Sardonian laughter that my Refuter takes vp at our complete Antichrist ; whose supparasitation may one day cost him teares and gnashing .

But ( good God! ) what Saints hath the Romane Church ? Hildebrand is one of their Calender ; The Legend of whose Holinesse shall anon make any man saue C. E. ashamed .

Since it will be no better ; Refut. p. 284. Perge mentiri ; I am now charged with a fayre contradiction , whiles I am accused to say , That the libertie of Priests marriages was vniuersall for a thousand yeeres , and yet had before granted , that in STEVEN the Second his time ( which was two hundred and fortie yeeres before ) the Westerne Clergie was restrayned . In all which he perswades his friends that I would fayne lye grossely , if my memorie would let mee . Reader , doe but reuiew my words . These they are : After him ( that is , Hulderick ) so strongly did he plead and so happily , that for two hundred yeeres more , this freedome still blessed those parts . I speake of Germanie , he of Italie ; I speake of those parts , hee of all . Is not this a Logicall and faithfull refutation ? Yet more , this bold and false hand dares write , that Leo the Ninth , Refut. p. 285. and Nicholas the Second , neuer meddled with the prohibition of these marriages ; Onely the one made a Decree against Harlots , the other against Concubines : neyther of which ( hee hopes ) wee will apply to our selues . Wee are so vsed to these impudent assertions , that now we cease to wonder at them . Let him tell mee what was that Epistle which Leo the Ninth wrote to Peter the Hermite ? He detests the incontinencie of Clerkes , and writes to haue it punished . App●ud . Epist. L● . 9. Binius . Whose very title is Incontinentiam Clericorum detestatur , & puniendam describit . The Epistle is bitter , like my Libellers . And lest he should say we guiltily take to our selues the imputation of Incontinency , it is bent against quadrimodam carnalis contagionis pollutionem , a foure-fold pollution of Clergie-men : Whereof one he will not sure deny to be marriage .

Let him tell mee what was done vnder Leo in the Councel of Mentz , ( about the yeere 1049. ) of which , Adam Bremensis ( who was there present ) writes , Simoniaca haeresis & nefanda Sacerdotum coniugia holographa Synodi manu perpetuò damnata est , That is , a a Adam . Brem . l. 3. c. 11. Bin. not . in Synod . Mogunt . The heresie of Symonie , and the wicked marriages of Priests , by the consent of the Synod was condemned . Is this nothing done by his Leo ; the Leo rugiens of that time ?

As for his Nicholas the Second ; Refut. p. 286. Good man , he did nothing , neyther ; Onely hee stayned women as honest as himselfe , with the name of Concubines , and men more holy then himselfe , with the name of Nicolaitans , ( whom hee must needes loue for the names sake ) and an estate of life , as holy as his owne , with the name of Filthie copulation . Let his Popes shamefull Decrees , and his shamelesse lyes , goe both together for company whence they came .

SECT. VII .

Refut. p. 287. YEt still the further wee goe , the worse . My Refuter surpasses himselfe in the prizes that he playes for his Pope Gregory the seuenth , who first ( he saith ) did not ruine this libertie of Marriages : Let Vincentius , and Radulphus de Diceto and Sigibert speake for vs both ; b b Chron. Sigebert . Ann. 1074. Polydor. Virg. Exemple post homines natos imp●rtunissimo . Ex qua re tam graue oritur scandalum , vt nullius haeresis tempore sancta Ecclesia grauiore schismate scissa sit , Sigeb . ibid. Vxoratos Sacerdotes à diuino , &c. He remoued married Priests from their function , and forbad the people to heare their Masses ; a new example , and as many thought , inconsiderately preiudiciall , against the iudgement of the holy fathers , &c. But he fully preuailed not ( saith my Refuter . ) What thanke is that to him ? hee did his best , and kindled those coles that could neuer yet bee quenched . Hee led the way to his Vrban the second , and Paschall the second . They followed him , and preuailed ; The broiles were his , if not the victorie . Gratum opus scortatoribus ( saith Auentine . Refut. p. 2●8 . ) Auentine ( saith my Refuter ) a late Gospelling brother . For vs , we are glad of the fraternitie of so worthy an Authour , whom Beatus Rhenanus gratulates to his Germany , and calls c c Most learned Auentine . Eruditissimum Auentinum , and d d Excelling in the knowledge of all variety of learning . Variarum cognitione disciplinarum praestantem ; and Erasmus , e e A man of vnweariable paynes , and deep reading . Hominem studio indefatigabili , ac reconditae lectionis . Lastly , whom his iust Epitaph stiles , f f A most diligent and accurate searcher of antiquities . Rerum antiquarum indagat●rem sagacissimum : But the truth is ; no man by his Historie can tell his Religion : The Canons of Augusta praise him for the light he giues to the institutions of their Monasteries ; And when hee speaks of the Shrines of Berg , Valentia , and Halle , I am sure hee mentions them with too Popish deuotion ; and when of Io. Husse and Ierome of Prage , hee taxes them with crimen irreligiositatis ; Yet this man ( borne Anno 1466. ) when hee but speaks a famous truth of Hildebrand , and the German Clergie , hee is become a late Gospelling brother . Still let vs haue Brethren that care more for their honesty , then their faction .

Refut. p. 289. Neither yet ( to giue the Deuill his due ) do we thinke so ill of those enemies of married chastitie , that they did purposely enact Lawes of vnmarried loosenesse ; but that all abominable filthinesse did follow vpon the restraint of lawfull remedies , who sees not ? g g Pono conti●entiam pautis tenentibus , aliquibus eam modò causa quaestus ac iactantiae simulantibus ▪ multis inconti●entiam periurio aut multiplicum adulterio cumulantibus , &c. Sigeb . An. 1074. Sigibert himselfe ( their owne Monke ) freely acknowledges it . Iohn Haywood our old Epigrammatist told Queene Mary , Her Clergie was sawcy ; if they had not Wiues , they would haue Lemans . Where there is not the gift of holy Continency , how could it bee otherwise ? Where the water is dammed vp , and yet the streame runs full , how can it choose but rise ouer the banks ? There is puritie therefore out of Wedlocke , but not out of Continence . Refut. p. 291. And what needed my Detector to trauel so farre as England for an example of incontinency in a King Henrie , or any wife of his , whether falsely or truly obiected , when hee might haue looked neerer the centre of their Church , and haue found his owne Pope Iohn ( in the very time now questioned for this prohibition ) h h Io. autem Pap● se cum vxore ●uiusdam oblectans , à Diabolo in tempore percutitur , Sigeb . An. 963. killed by the Deuill in the act of adulterie with another mans wife ? This end of the Wallet hangs behind him .

SECT. VIII .

HIldebrand ( as I learned of Auentine ) is as much as Titio Amoris . The brand of Loue . But how little hee differed in name or nature from Hellebrand , Brand of Hell . Titio infernalis ( as Chemnitius calls him ) his Historie shewes too well . Refut. p. 293. And is it possible that any man should rise vp after so many hundred yeeres , to Canonize Saint Hildebrand , euen in that for which h● condemned himselfe ? My Reader must know the man a little from the witnesse of his owne Conclaue , his Cardinall Benno , Archpriest of the Roman Church , then liuing : Others besides , tell of his beginnings in wicked Necromancy , and murderous vnderminings , and tyrannicall swaying of the Keyes , ere he had them : Benno tells how he got them , how he vsed them gotten : Hee got them by fraud , mony , violence ; vsed them with tyrannie . There was a knot , and a succession of Necromancers in those dayes . Gerberius , which was Syluester the second , was the Master of the schole : His chiefe Schoilers in the blacke Arte , were Theophylactus ( afterwards changed into Pope Benedict ) and Laurentius , and Gratianus . These were the Tutors of Hildebrands yonger times , of whom hee learned both Magike and Policy . It is a world to see what worke these Magicians made ( like the ill spirits they raysed ) in Church and Common-wealth ; opposing Emperors , setting vp what Popes they pleased , poysoning whom they disliked : At last , it came to Hildebrands turne to take the Chaire : i i Ben●o Cardin. vita Hildebr . To which purpose he separated first the Bishops from the Cardinals auerse from him : when he had done , he compelled them by terror and force to sweare unto his part ; which done , hee was elected in spight of the Canons , only by Lay persons , by Souldiers ; he expelled the Cardinals , ●ashly excommunicated the Emperor , of his owne head , without any Canonicall accusation , without subscription of any Cardinall ; hyred a bloudy Villaine to murder the Emperour ; consulted with the Oracle of his breaden God , which , because it answered not , hee cast it into the fire ; hee exercised most horrible cruelties vpon many , hanging vp men at his pleasure vnconuicted ; in a word , quantis haeresibus mundum corruperit , & c ? saith Benno , in his conclusion , His heresies , his periuries , can scarce be described by many Pens ; Clamat tamen altiùs , &c. But the Christian bloud shed by his instigation and command ( saith he ) cryes yet lowder to God , yea , the bloud of the Church , which the sword of his tongue in a miserable prodition hath shed , cryes out against him ; for which things , the Church did most iustly depart from all communion with him . Thus Benno ; who yet ( to make amends ) k k So our Rogerus Cestr●ns . l. ● . Papa Hildebradus labora●s in extr●mis , ●ocauit ad se Cardinalem quem plus dilexerat , & confessus est se suscitasse odium & schisma inter Imperatorem , & alios Christianos , vnde dissoluit vincula bannorum & obijt . Refut. p. 295. vsque ad 306. tells vs , that Hildebrand vpon his death-bed repented of these lewd courses , and sent to the Emperor and the Church to cry them mercy : confessing ( as Sigibert reports ) that he had by the suasion of the Deuill raysed these wicked tumults .

Yet this is the man whom Bellarmine will iustifie by seuen and twentie Authors , and C. E. can adde two more to the heape ; yea , in those very things for which hee condemned himselfe .

Reader , if one of his euill spirits should haue stept into Peters chaire , doe yee thinke hee could haue wanted Proctors ? But how good an account we were like to haue of seuen and twentie Authours ( if it would requite the cost to examine them ) appeares , in that l l Lamb. Schafnab . Hist. rerum German . Lambertus Schafnaburgensis ( which is cited for the man that magnifies the miracles of this Gregory ) sayes not one such word of him ; but speaks indeed the like of one Anno Archbishop of Coleine , who liued and dyed in the time of Gregory : As for Gregories miracles , Benno the Cardinall tells vs what they were ; that hee raysed Deuils familiarly , that hee shaked sparks of fire out of his sleeue by his magike . A tricke that well beseemed an Hellebrand , who set all the world on fire by his wicked impetuositie . Wee will not enuy Rome this Saint , let them inioy him , let them celebrate him , and cry downe Henry the Emperour , and all that opposed him . Still may such as these be the Tutelar gods of that holy Citie ; For vs , it is comfort enough to vs , that our marriages had such a persecutor .

That the Churches did hereupon ring of him for Antichrist , Refut. p. 306 , vsque ad 309. Auentine is my author : Pro concione , &c. In their sermons ( saith he ) they did curse HILDEBRAND , they cryed out on him as a man transported with hatred and ambition , Antichristum esse praedicant , They declared him to be Antichrist ; They said that vnder the colourable title of Christ he did the seruice of Antichrist ; Antichristi negotium agitat . That hee sits in Babylon in the Temple of God , and is aduanced aboue all that is called God . So he . And little better is that which his m m Lamb. Schafn●burg . l. de Rebus German . Schafnaburgensis ( so much extolled by C. E. ) recordeth : Aduersus hoc decretum infremuit tota factio Clericorum , &c. Against this Decree ( saith he ) all the whole faction of Clergy men fretted and mutined ; accusing him as an Heretike ▪ and a man of peruerse opinion , who forgetting the Word of Christ , which said , All men cannot receiue this ▪ did by a violent exaction compell men to liue in the fashion of Angels .

To which if I should adde the sentence of the Synod of Wormes , and that of Brixia , my Reader would easily see , that it is not the applause of some deuoted Pen , that can free him from these foule imputations of deserued infamie .

That vntruth then cleered , another belike hangs vpon the score ; Refut. p. 307. My Refuter charges mee with falsehood , in saying , That GREGORY the seuenth was deposed by the French and German Bishops . Only the Germans ( hee saith ) were Actors in that Tragedie . But if not at Wormes , yet let him tell mee what was done at Brixia , and by whom : Quamobrem Italiae , Germaniae , Galliae Pontifices , &c. Wherefore ( saith AVENTINVS ) the Bishops of Italy , Germany , and France , the seuenth of the Kalends of Iuly , met at Brixia in Bauaria , and sentenced HILDEBRAND to haue spoken and done against Christian pietie , &c. and condemned him of heresie , impietie , sacriledge , &c. Ref. p. 310 , 311. And that my Refuter may find himselfe answered at once to the last of his Cauils , wherein hee pleads that this deposition was not so much as pretended for the inhibition of these marriages , but for other causes , let him see the Copie of the iudgement passed against him in the said Councell ; wherein , after the accusation of his Simoniacall climing into the Chaire ( the vice which he pretended most to persecute in others ) his forceable possession , The vertues of C. E's . Saint . his heresie , his machinations against the Emperour , his peruerting of the Lawes both of God and Men , his false doctrines , sacriledges , periuries , lyes , murders , by him suborned and commended , his tyrannie , his setting of discord betwixt Brethren , Friends , Cousins ; It followes , Inter coniuges diuortia facit ; suauis homo sacerdotes qui vxores habent legitimos sacrificos esse pernegat ; interim tamen scortatores , adulteros , incestuosos aris admouet , &c. He causes diuorces betwixt Man and Wife ; The fine man denyes those Priests , which haue lawfull wiues , to be Priests at all ; in the meane time he admits to the Altar whore-mongers , adulterers , incestuous persons , &c. Nos ergo . We therefore by the authoritie of Almightie God , pronounce him deposed from his Popedome . Thus Auentine specifies the Decree ; which alone without Commentarie , without inforcement , answeres all the friuolous exceptions of my wordy Aduersarie . So as now , to returne his Epilogue , Refut. p. 316. hee hath sent backe my ten pretended lyes , with the vnreasonable and inuerted vsurie of well-neere an hundred . Pauperis est numerare .

SECT. IX .

FRom forraine parts , I returne at last to our owne ; so I feare hath C. E. done long since ; Refut. p. 317. lurking somewhere in England for no good . These Fugitiues loue not home more , then their home hath cause to hate them . His Cauils of the wondrous contradiction betwixt my Margin and my Text , are too childish to bee honored with an answere . My Text was ; The bickerings of our English Clergie with their DVNSTANS , about this time , are memorable . My Margin cites Henry of Huntingdon , affirming Anselme to bee the first that forbad marriage : Betwixt these two , saith my Refuter , was an hundred yeeres difference . I grant it : But ( had my words beene thus ) if my Detector were not disposed to seeke a knot in a Rush , hee had easily noted that in a generall suruay of all Ages , the phrase ( About that time ) admits much latitude ; and wil easily stretch without any strayne to one whole Centurie of yeeres . Had the Quotation beene as he pleadeth , this answere were sufficient . But my words need no such reconciliation ; I stand to the censure , and disclaime the mercy of any Reader : For that citation of Anselme hath plaine reference to the following words ; Our Histories testifie how late , how repiningly our Clergie stooped vnder this yoke : it is for this that my Margin points to Henry Huntingdon , and Fabian , reporting Anselme the first man that prohibited these marriages . What contradiction now can his acutenesse detect in these two ? The English Clergie had bickerings with their Dunstans ; and stooped late and repiningly to this yoke vnder Anselme . See , Reader , and admire the equal Truth and Logique of a Catholique Priest , and iudge how well hee bestoweth his Pages .

SECT. X.

IT is true , Refut. p. 318. Dunstan was the man who first with his other * * Oswald and Ethelwold . two Cousins and Partners in Canonization , opposed any appendance of the married Clergie ; He wrought it with good K. Edgar , by dreames , and visions , and miracles . He , who when the Deuill came to tempt him to lust , a a Gul. Malmesb . It. Legend , &c. caught him by the Nose with an hot paire of Tongs , and made him rore out for mercy , supposed that euery Clergie man had the same Irons in the fire ; and therefore blew the Coles to that good King , of the dislike of these Clericall marriages ; and with the same breath inkindled the zeale of Monkerie . The Church wherein I am now interessed , and wherein I doe ( by the prouidence of God , and the bounty of my gracious Master ) succeede their Saint Oswalds Priors , yeelds me sufficient records hereof ; which because they are both worthy of publike light , and giue no smal light to the businesse in hand , I haue thought good here to insert .

* * The names of the Founders of the Church of Worcester . In the time of King Ethelred was Worcester made an Episcopall See ; Bosel was the first bishop . The 17. was Saint Oswald ; in whose time King Edgar gaue , &c. And by the mediation of Saint Oswald was this Cathedrall Church translated from married Clerks vnto Monks . Nomina Fundatorum Ecclesiae Wigorniensis , Tempore Ethelredi Regis , &c. — constituta est sedes Episcopalis Wigorn : Bosel Episcopus primus — Septimus decimus , Sanctus Oswaldus , tempore cuius Edgarus Rex dedit — Mediante verò Beato Oswaldo , à Clericis in Monachos translata est sedes Pontificalis honoris .

Then followes the Charter of King Edgar founding the Monkes with this Title , Carta Regis EADGARI , de OSWALDES LAW .

ALTITONANTIS Dei largifluâ Clementiâ , qui est Rex Regum & Dominus Dominantium . Ego EADGARVS Anglorum Basileus omnium Regum Insularum Oceani quae Britanniam circumiacent , cunctarumque Nationum quae infra eam includuntur , Imperator & Dominus , gratias ago ipsi Deo Omnipotenti Regi meo , qui meum Imperium sic ampliauit , & exaltauit super regnum Patrum meorum . —

Quapropter & ego Christi gloriam & laudem in regno meo exaltare , & eius seruitium amplificare deuotus disposui , & per meos fideles fautores DVNSTANVM videlicet , Archiepiscopum , & ATHELWOLDVM , ac OSWALDVM Episcopos , quos mihi Patres spirituales , & consiliarios elegi , magna ex parte secundum quod disposui perfeci . —

Et ipsis supradictis meis cooperatoribus strenuè annitentibus , iam XL. & VII . Monasteria cum Monachis & Sanctimonialibus constitui ; & si Christus vitam mihi tam diu concesserit , vsque ad quinquagessimum remissionis numerum meae deuotae Deo munificentiae oblationem protendere decreui . Vnde nunc in praesenti Monasterium , quod praedictus reuerendus Episcopus OSWALDVS in sede Episcopali Wereceastre , in honorem Sanctae Dei genitricis MARIae amplificauit , & eliminatis Clericorum nenijs , & spurcis lasciuijs , religiosis Dei seruis Monachis , meo consensu & fauore suffultus locauit , Ego ipsis Monasticae religionis viris Regali authoritate confirmo , & consilio , & astipulatione Principum & Optimatum meorum corroboro , & consigno , ita vt iam amplius non sit fas , neque ius Clericis reclamandi quicquam ind● , quippe qui magis elegerunt cum sui ordinis periculo , & Ecclesiastici beneficij dispendi suis vxoribus adhaerere , quàm Deo castè & canonicè seruire . Et ideo cuncta quae illi de Ecclesia possederant , cum ipsâ Ecclesiâ , siue Ecclesiastica , siue Secularia , tam mobilia , quàm immobilia , ipsis Dei seruis Monachis ab hac die perpetualiter Regiae munificentiae iure deinceps possidenda trado , & consigno , ita firmiter , vt nulli Principum , nec etiam vlli Episcopo succedenti fas sit , aut licitum quicquam inde subtrahere , aut peruadere , aut ab eorum potestate surripere , & in Clericorum ius iterum traducere , quamdiu fides Christiana in Angliâ perdurauerit . Sed & dimidium Centuriatum , &c. —

In the end dated thus , Facta sunt haec Anno Dominicae Natiuitatis , D. CCCC.LXIIII . Indictione VIII . Regni EADGARI Anglorum Regis , 6. in Regia vrbe quae ab incolis Glouceastre nominatur in Natale Domini .

In English thus .

BY the bountifull mercie of Almightie GOD● , which is King of Kings , and Lord of Lords , I Edgar King of England ; and of all the Kings of the Ilands of the Ocean lying about Britanie , and of all the Nations that are included within it , Emperour and Lord ; doe giue thankes to Almightie God my King , which hath inlarged my Empire , and exalted it aboue the Kingdome of my Fathers . —

Wherefore I also hauing deuoted my selfe to exalt the glorie & prayse of Christ in my Kingdome , and to inlarge his Seruice , haue intended ; and by my faithfull Well-willers , Dunstan Archbishop , Athelwold , and Oswald Bishops , ( whom I haue chosen for my spirituall Fathers , and Counsellours ) I haue for the greatest part alreadie performed what I intended , &c. —

And by the diligent indeuours of my fore-said Helpers , I haue now constituted and made seuen and fortie MONASTERIES with Monkes and Nunnes ; and if Christ shall giue me to liue so long , I haue decreed to draw forth the Oblation of this my deuout Munificence vnto God , to the full number of fiftie , which is the number of my remission . * * So as it appeares , this number was set to King Edg●r by Dunstan for his penance . Wherevpon , now for the present , I doe by my Royall Authoritie confirme to persons of Monastical Religion , and by the consent and astipulation of my Princes and Peeres , doe establish and consigne to them , that Monasterie which the fore-said reuerend Bishop OSWALD ( to the honour of the Blessed Mother of GOD ) hath amplified in the Episcopall See of Wereceastre , and expelling the wanton and filthy lasciuiousnesse of Clerkes , hath , by my consent and fauour , bestowed it vpon the religious Seruants of God , the Monkes ; ( so as from henceforth it shall not bee lawfull for the said Clerks , to challenge any thing therin , as those which haue rather chosen ( with the danger of their Order , and the losse of their Ecclesiasticall * * That is , their Prebend . Benefice ) to sticke vnto their Wiues , then chastly and canonically to serue God . And therefore all that euer they possessed of the said Church , whether Ecclesiasticall or Secular , moueable or vnmoueable , together with the Church it selfe , I doe from this day forward for euer , giue and consigne to the said Monkes , to be possessed of them in the right of my Royall Munificence ; so firmely , that it shall not be lawfull for any Prince or any Bishop succeeding to subtract ought from them , or to withdraw any of the Premisses from their power , and to deliuer it backe againe to the right and possession of Clerkes , so long as the Christian Faith shall remaine in England , &c. —

Facta sunt haec , &c. These things were done in the yeere of Christs Natiuity , D. CCCC.LXIIII . Indiction VIII . In the sixt yeere of the Raigne of Edgar King of England ; in the Royall Citie which by the Inhabitants is named Glouceastre , in the Feast of the Natiuitie of our Lord , &c. —

That Dunstan did this , none euer doubted ; but withall it is considerable , who himselfe was ; an Abbot ; and therefore partiall to the Cloysters ; and who put him into this Commission ; Pope Iohn the thirteenth : a Monster of men , yea , of Popes ; one , who ( as was articled against him in a generall Councell ) had committed ●ncest with two of his owne Sisters , who called to the Deuill for his helpe , at dice , who defloured Virgins , who lay with Stephana his Fathers Concubine ; who dranke to the Deuill , besides many other horrible criminations ; A man fit to set a Saint on worke against lawfull Marriages . And thirdly , what the state of the Times were ; wherein libertie was degenerate into strange licentiousnesse ; Euen change of Wiues ( if wee may beleeue Histories ) was then no wonder ; For the correcting whereof , the Reformers ( according to the Philosophers aduice ) laboured towards the other extreme ; as those which to straighten a sticke , bow it as much the contrarie way : And lastly , how farre this act and indeuour extended : For Dunstan sought not to thrust marryed men out of the Clergie , but to thrust * * Expulit malos Praesbyteros , introduxit pe●ores Monachos , Polyd. marryed Clergie men out of Cathedrall Churches , which required a quotidian attendance , which is euident both by the sentence of Dunstan ( Aut Canonicè viuendum , aut ab Ecclesia excundum ) either that they must liue Canonically , or get out of the Church ; that is , From the greater Churches . ex Ecclesijs maioribus , as Historians relate it ; And by the sentence of the Rood for DVNSTAN ; Mutaretis non benè ; How much difference there was in these two , appeares in the Decree of Bishop Lanfranc , Anselme's Predecessour ; which tolerating marryed Seculars , driues directly against marryed Canons . Refut. p. 321. Little needed my Refuter then ( but that hee must haue something to say ) to fall vpon our right Reuerend and Learned Bishop of Hereford ( whose worthy labours haue iustly indeared him to all Posteritie ) for that true comparison he makes betwixt these three Saints of theirs , and Anselme : They by action , hee by Synodicall Decree persecuted the Clergy ; They bent their indeuours against Cathedrall Clerkes , hee against Priests ; Their proiect was particular , his vniuersall .

That a peremptore sentence passed generally against the Marriage of Ecclesiastikes in a publike Synod vnder Dunstan , Refut. p. 319. hee referres vs to Binius , which at randome talkes of Concilium Anglicanum ; without all particulars of place , or persons ; and referres vs to Surius ; as if hee had bidden vs aske his Fellow if he lye : Why did hee not send vs to Father Parsons , or his Gabriel Gifford ? Sure , it was in some obscure hole of the Peake , or some blinde Dormitorie of a Couent ; neyther can wee say of it with the Apostle , These things were not done in a Corner ; The Canons , whereto the fore-alleaged Charter , and the sentence of Dunstan haue reference , were no other then Romish ; which these Monkish Prelates had perswaded King Edgar to receiue , and in part to vrge vpon his marryed Prebendaries . The successe of his Synode at READING , or WINCHESTER he knowes well enough : And is he ashamed of the miraculous sentence of his Holy-Rood ( which Iornalensis reports ) who there openly spake for the Monkes against the Clergie ? Absit vt hoc fiat ; that he passes ouer to that of Calne , Refut. 321. where the falling of an ouer-charged floore , crushed the Marriage of Clergie men . Idle Monkes , who for their owne turne set such a Superstitious glosse vpon that accident , which ( as * * H. Hunt. l. 5. Henrie Huntingdon more probably interpretes it ) was Signum excelsi Dei , quod proditione & interfectione Regis sui ab amore Dei casuri essent , & à diuersis gentibus digna contritione conterendi : A signe from the high God , that by their Treason and Murder of their King ( who was slaine the yeere after ) they should fall from the fauour of God , and be worthily crushed by other Nations . Thus he . Such was the euent ; For the construction of it , the Reader may chuse , whether he will beleeue an Archdeacon of Huntingdon , or a Monke of Malmesbury . Gul. Malmes. Ywis these rotten ioysts are foundation enough whereon to build the prohibition of our marriages .

SECT. XI .

VNder these late Romish Saints , Refut. p. 332. Dunstan and Anselme , I might safely say our English Clergie found the first machinations against their marriage , and at last stooped perforce to this yoke of constrayned continencie . Neyther doth my wit , or my Logique fayle mee in this collection . If these were the men that made the first opposition to the marriage of Clergie men in England , then it formerly obtayned here , without contradiction . The bare word of my Refuter , is a hote shot to batter this necessary illation ; and to assure the Reader that the forced Celibate of the English Clergie is of greater Antiquitie then these his Saints ; To which he adds ( in an ignorant begging of the question ) A thing so filthie , after a solemne vow to God , to take a Wife , as it neuer appeared without the brand of infamie . As if our Predecessors in the English Clergie had beene euer charged with a vow ; As if the solemnitie of this vow had neuer had beginning ? Chimericall fancies fit for a shorne head . q q D. Martins arg . is , Priests crownes signifie their vow ; No other proofe can be brought worth talking 〈◊〉 , but from the Barbers shop . When as his Master Harding could not produce so much as a probabilitie of any vow anciently required , or vndertaken ; whether by beck , or Dieu-gard . When as the ancient Saxon Pontificall makes not the least mention of any such profession ; yea , when Girardus ( who was the second Bishop of Yorke after the conquest ) writes flatly to Anselme concerning his owne Canons , Antiquit. Britan . Def. of Pr. Marr. p. 282. Professiones verò mihi penitus abnegant Canonici , &c. My Canons ( saith he ) vtterly deny to giue mee profession of continencie , which without this profession haue beene disorderly aduanced to holy Orders ; Cùm verò ad ordines aliquos inuito , durâ ceruice renituntur , ne in ordinando castitatem profiteantur ; And when I doe inuite any to take Orders , they doe resist me very stubbornely , that they will make no profession of chastitie in their Ordination . Thus hee . Shewing vs playnely that the Clergie in those times challenged no other then the libertie of their Predecessors . But well may he face vs downe in this more obscure ( though certaine ) truth , when hee dares to say that Greece it selfe neuer tolerated this estate in their Clergie , till by bad life it fell to Schisme , and from Schisme to open Heresie ; whiles their owne Canon Law ( besides all Histories ) giue him the lye ; and what r r Latinorum nomo vel veterium , vel recentiorum , inter Graecorum erreres , aut haereses , aut schismata , hanc coniugalis vsus retentionem supputauit , non Hugo Eterianus , non Tho. Aquinas , non Guido Carmelita , ad 26. licet hic numerauerit , non alius qui vel obiter , vel peculiariter de ijs egerit ▪ Espens . lib. 1. cap. 4. Espencaeus hath ingeniously spoken concerning this poynt , we haue formerly shewed . If hee did not presume vpon Readers that neuer saw Bookes , hee durst not bee thus impudent .

This argument therefore shall euer stand good , and shall scornefully trample vpon all his vaine cauils ; Ethelwold was the first , which by the command of King EDGAR expelled married Priests out of s s Apud Winton . & Monachos loco Clericorum primus instituit . De Edgaro . Rogerus Cestrens . l●b. 6. the old erection of Winchester ; Anno 963. DVNSTAN and OSWALD together with him were the men , who ( two yeeres after ) first expelled married Clergie-men out of the greater houses of Merceland ; As 1177. in the dayes of King Henrie the Second , the secular Prebendaries of Waltham , were first turned out , to giue way to their Irregulars ; therefore vntill these times , these places were interruptedly possessed by married Clergie-men . If now he shall except ; that this possession of theirs was not of long continuance , but vpon vsurpation ; whereby the married Incumbents had iniuriously incroached vpon the right of Monkes ; Our Monkes of Worcester shall herein fully conuince him ; who write vnder their Oswaldus Archiepiscopus ; Oswald Archbishop of Yorke . Per me fundatus fuit ex clericis monachatus , That is , By me were Monks first founded out of Clerkes ; Which was also the fashion of all other erections of this nature ; so as it is manifest , that originally these Churches were founded in marryed Clergie-men ; afterwards wrongfully translated , from them to Monkes ; And if the first possessors had beene t t A Clericis in Monachos translata est sedes Pontif hon. vid. supr. Monkes , how could Monkes haue been there first founded by Oswald , when as Ethelred had long before both founded , and furnished it ? and how out of Clerkes , if Monkes had beene there before ? Let my Refuter shew me but a Verse of equal antiquitie in a contrarie ryme , Per me fundatus fuit ex Monachis Clericatus . and I yeeld him my argument : Otherwise let the world iudge , if he be not shamelesly obstinate in not yeelding .

Refut. p. 324. BVt to strike it dead , my Aduersarie will proue the English Clergie euer to haue beene continent . Reader , looke now for Demonstrations ; His first proofe is , That in all the pursuit of this businesse , Non est scriptum , ergo non est factum , &c. wee neuer read of any that did stand vpon the former custome of the Church . A proper argument , ab authoritate negatiuè . And what other arguments doth my Detector finde vsed by the then-persecuted Clergie ? Histories record them not ; therefore doubtlesse they said nothing for themselues ; and if they vrged other proofes , which are not now descended to vs by any relation , why not this for one ? Who can but hisse out so silly sophistry ? But to stop that clamorous mouth in this poore cauil ; doth not his owne u u Gul. Malmes. de gest . Augl . l. 2. c. 9. Monke of Malmesbury tell him , that the Clergie vrged this plea for themselues , Ingens esse & miserabile dedecus , vt nonus aduena veteres colonos migrare compellerit , &c. That it was a great and miserable shame , that these vpstarts , the Monkes , should thrust out the ancient possessors of those places ; that this was neyther pleasing to God , which had giuen them that long-continued habitation , nor yet to any good man , who might iustly feare the same hard measure which was offered to them : Thus they , whose plea and complaynt seemed so iust , that Alfgina the Queene , Prince Alfere , and others of the nobility ouer-threw many of those new-founded monasteries , and reinstalled the Priests in their former right .

His next proofe is from the Letters of Pope Gregorie , Ref. p. 325. which hee wrote to Austin the Monke here in England . Risum teneatis ? Did euer any man doubt , but that Pope Gregorie was desirous to establish Romish Lawes , and orders , amongst the English . Where yet his Legate found many as good Christians as himselfe vnder another rule , conforme to the Greeke Church ? But how follows this ? This Pope was willing to in-romanize the English ; therefore the staffe stands in the corner : And yet euen Pope Gregorie allowed marriage to those of the x x Greg. resp. ad quaest. 2. Aug. English Clergie , which were not within the higher Orders ; appoynting them to receyue their stipends apart ; a fauour which he saw necessarily to bee yeelded to our nation , whiles he abridged others .

Ref. p. 326. From Gregorie , hee descends to Beda , a man doubtlesse venerable for his learning , and vertue ; but ( as it is in his Epitaph ) Monachorum nobile sydus . The noble Starre of Monkes . Whether a neighbor at least to Italie , by birth ( as they contend ) I am sure a Disciple of Abbot Benedict , and so great a fautor of the Roman faction , that he censures S. Aidanus and Colmannus , for adhering to those Greek formes , which the Churches of this Iland had anciently followed ; whose part Ioannes Maior iustly takes against him . This Beda in a generall speculation speakes his conceit of the voluntarie continencie which hee holds requisite in the Priesthood ; sayes nothing of the particular custome of the English Clergie ; rather in diuers passages insinuating the contrarie . Amongst the rest , hee tells vs that in the y y Bed . Eccles. hist. Aug. l. 4. Synod holden by Archbishop Theodorus , and the other Bishops ( at Hereford ) in the third yeere of King Egfride ( which was about Anno 673. ) their Tenth and last Canon was pro coniugijs ; vt nulli liceat nisi legitimum habere connubium ; For Marriages ; That no man should marry vnlawfully , no man should commit incest , no man should leaue his owne wife , vnlesse ( as the Gospel teacheth ) for fornication onely , &c. I know , my Refuter wil plead the vniuersalitie of this Canon , and will contend , that a Law generally made for all Christians , is not without iniurie restrayned to Ecclesiastiques ; But let my Reader wel consider , both the Prologue and Epilogue of that Synod , he shal see , that they who are required to keep these Lawes , are Consacerdotes omnes ; and that whosoeuer shall violate them , Nouerit se ab omni officio Sacerdotali & nostra societate separatum ; must know himselfe separate from all sacerdotall office and society : so as it will necessarily follow , that this Law did ( at least ) concerne the Clergy with others , though not apart ; Neyther is there any other of those Canons , which concernes not the Clergy only ; except the first , concerning the obseruation of Easter , which principally also belonged to them . Wherto it makes not a little , I forbeare the Saxon word , for lacke of their Characters . The Reader shall find them cited in Saxon by Mat. Parker . Def. of Pr. Mar. that in the Booke of Saxon Canons set out for the gouerning of the secular Priests , the rule is , Let them also doe their indeuor , that they hold with perpetuall diligence their chastitie , in an vnspotted bodie , or else let them be coupled with the bond of one Matrimony . Words , wherein our Clergie meant to regulate themselues ( as it seemes ) by the holy prescript of Isidore , whereof wee haue spoken . Lastly , my Aduersarie cannot deny , that this Synode giues order for many accidentall matters , concerning the Clergie , for their fixed station , for their maintenance , &c. but except in this Canon , there is no one word of their state of life ; neyther is there in all those Canons , one syllable of this pretended Celibate , as that , which the contrary receyued custome of our Church would neuer haue indured ; My Refuter da●es not say that these marriages were so quite out of vse , that it was needlesse to ordaine ought against them ; hee knowes that his DVNSTAN found here this course so inueterate , that the very age and deepe rooting of it hindred his designes .

SECT. XIII .

Ref. p. 328. FRom Bede he comes downe to his three premised Saints , Dunstan , Oswald , and Ethelwold ; and , to make sure worke , cites an obscure z z Vulstan . in vita Ethelwoldi . Scholler of Ethelwold , for an authentique Witnesse against eight honest Priests , and the lawfulnesse of all Priests marriages . And lastly , he makes vp the mouth of his discourse with the full Decree of Archbishop Anselme Richard in the Synods of London ; p. 329 , 330 , 331. and why not King Henries sixe Article ? and why not the Councel of Trent ? Sic conclusum est contra haereticos ; Now , because his heart told him , how light these proofes were , he layes in the scales with them certaine graue ponderations , which all put together , will proue almost at weightie as the Fether he wrote withall .

The first is , That there cannot bee a greater nationall proofe then to haue the Bishops and the King , and his Nobility to define , and deliuer this poynt with ioynt consent . Take this , Ref. p. 332. Reader , of King Edward the sixt , and his Parliament , and Conuocation , and all is well . King Edgars Vtopicall decree was hatcht in a Monks cowle : and to his two King Henries , hee might haue added Philip and Mary . And why might not wee oppose King Edmund to Edgar , and Osulphus his Bishop to Dunstan ? And the Clergie before Anselme to the Clergie after him ? This match were made with some indifferencie ; But how idlely hath my Refuter mislaid the comparison betwixt Henrie of Huntingdon , and Fabian on our part , and all the Clergie and Laitie of theirs ? Since those two Authors ( if wee had no more ) report onely de facto , that Priests marriages were not before forbidden ; and the cited Clergie and Laitie doe now thus late-ward discusse de iure ; Neyther haue the Clergie and Laitie by him alledged , euer contradicted that which Huntingdon and Fabian haue out of the course of all Storie affirmed ; Vnto which , let mee adde a a Polyd. Hist. Aug. l. 6. Anno ●70 . De Inuentorib . l. 5. Polydore Virgill , seconding this their assertion ; who plainely tels vs , that for 970. yeeres , the restraint of marriage was neuer in vse amongst the English Clergie . Search not for this , Reader , in the later editions , lest thou complaine of lost labour ; Poore Polydore may cry out of his graue with that other Polydore in Virgill : Fas omne abrumpit Polydorum obtruncat . Let him then ( to answer this vaine challenge ) produce but any one Author of equall authoritie to any of these , which doth auouch the contrary to that , which these three haue thus confidently deliuered , and I shall confesse my selfe herein sufficiently answered ; In the meane time , let him , and the world know , that all the ancient Clergie , and Laity of this Iland , was for this libertie , altogether ours : Whereto if hee yeeld not , let him name the man , before his Dunstan , that euer in this I le opened his mouth against it ; Till then , the Reader cannot but see ; that whereas our proofe is , Ex ●re duorum , aut trium , his side is mute ; that for our Something , be can shew Nothing at all ; and that our Huntingdon , F. Fabian and Polydore , are better then C. E. and his Man in the Moone .

SECT. XIIII .

HIs second ponderation of the sanctity of the persons , Refut. p. 335. i● no truer auoir-de-poi● . That B. Dunstan was an holy man , we may easily grant ; but taken from the Couent of Glastenbury . Neither would the Nobilitie of his time bee so liberall as to the King , To King Ath●sta● , who first brought him from his Cell . De●libidinibus & pra●tigijs ; for ( two remarkeable qualities in his Saintship ) lechery and sorcery ; whereupon hee was cast out from the Court ; and that he was receiued againe , hee might thanke the Kings horse , whose sudden stop on the Verge of a steepe downe-fall , restored Dunstan to the good opinion of the superstitious Prince ; who yet was so farre from being guiltie of this deliuerance , that he did not so much as know of the danger ; An acquitall at least as causelesse as the accusation .

That Bishop Anselme was deuout & learned , we willingly grant , but withall an Italian , and taken from a Norman * * The Clergy of England did so wel approue these Monkish Archbishops , that after Anselme , and Rodulph , the Bishops of the Land , became Suiters to the King , that they might neuer haue any Archbishop of Canterb. chosen from the Monkish profession , Sax. Chron. Ann. 1123. Couent ; Hee was holy , but how impetuously addicted to his owne will ; and how refractarie to authoritie , I had rather Histories should speake then my selfe . Neither is it any wonder if both these Prelates ( how holy soeuer ) sauoured somewhat too strong of the Cloisters , and of Rome . Something must be yeelded to Times and Places ; wee will not thinke but a well-meant zeale carried them into these resolutions ; but a zeale misguided with the sway of the Times . The name of Saints , the truth of their sanctitie did not priuiledge them from errors ; we know how to seuer their chaffe from their wheat , and to send one of them to the Windes , the other to the Granarie . Refut. p. 338. As for the married Clergie , That they were euer accounted the scumme and refuse of their Order , it is but the scurrilous scummy blurre of an intemperate pen ; what was Spiridion ? what was Hilary ? what were both Gregories ? what was Sidonius ? what was Tertullian , Prosper , Simplicius , Eupsychius ? In a word , what were all those whom his Damasus recounteth ? what was the father of the Archdeacon of Huntingdon , whom within two leaues he recordeth ( from his Epitaph ) for t t Stella cadit cleri , splendor marcet Nicolai : Stella cadens cleri , splendeat arce Dei , Huntingd . l. 7. the starre of the Clergie . This scumme is better then their broth : which though it send forth a fume , seemingly delicious , yet many times being neerer tasted , prooueth but cock-crowne pottage . These Saints hee ignorantly ballanceth againe with our Huntingdon , and Fabian ; as if their present decree did contradict the historie of things passed ; as if we had no more histories on our side , because my margin cited them not . In the meane time , hee finds this Testimonie of Huntingdon so too much , that he would faine strip vs of it ; denying peremptorily , that Huntingdon affirmes Anselme to be the first that forbad marriage to the Clergie .

Reader , in stead of all other ponderations weigh the words , u u Henr. Huntingd . edit . Sauil. p. 378. Eodem anno ad festum S. Michaelis tenuit Anselmus Archiepiscopus Concilium , apud Londoniam , in qou prohibuit vxores sacerdotibus Anglorum , antea non prohibitas , i. The same yeere , on the Feast of S. MICHAEL , Archbishop ANSELME held a Synod at London , wherein he forbad wiues to the Priests of England , before not forbidden ; and tell me whether my Detector be true .

The words are too plaine ; hee will wrangle yet with the sense , and tells vs that the word , Before , may signifie , perhaps , Immediately before , in the reigne of the Williams , and not all succession of times . It were well if hee could escape so : But this starting hole will not hide him . For ( not to send him to Schole to learne the difference betwixt Antea and Dudum , or Pridem ) . The same Authour , in the following words , shewes vs the censures and conceits that passed vpon this Act , as an absolute and vnheard-off noueltie ; like as in Germany , the Historians brand this same Act in Hildebrand , with a nouo exemplo , and inconsiderato praeiudicio . And for the times preceding , Polydore Virgil giues the very same witnesse . Neither let him flie for succour to his Dunstan , who neuer can be proued to haue prohibited the marriage of Priests , though hee disliked that Monasteries and Cathedrall Churches should be possessed by married Clerks .

Lastly , Refut. p. 343. where the testimonie is displeasing , the witnesse himselfe must be disgraced . Curiositie led my Detector to search who this H. Huntingdon might be ; with one inquirie hee might find him to bee a Canon Regular of Austins Order , and for dignitie an Archdeacon ; a person past exception : But for his Parentage , he went no further then to the next Leafe , to find that hee was the sonne of a noted , and , in those daies , eminent Clergie man : Vid. supra . His Epitaph at Lincolne shewes him to haue beene the Starre of the Clergie , no whit dimmed in his acknowledged light , or hindred in his influence , by his coniunction in lawfull wedlock : What better instance could my Refuter haue giuen against himselfe ? If he thinke to insinuate that his birth made him partiall ; The Reader will easily consider , that if such Parentage had beene then accounted shamefull , the Historian would haue had the wit to haue suppressed it ; And withall that he durst not , writing in the times when this thing was so familiarly and vniuersally knowne , haue offered such a Proposition to the light , out of a vaine partialitie , to incurre the controllment of all eyes .

SECT. XV.

AS for our Fabian , if C.E. Ref. p. 333. find him a Marchant , I finde him to haue beene Sheriffe of the Honourable Citie of London ; A man whose credit would scorne to to bee poysed with an hundred namelesse Fugitiues , parasiticall pettie-chapmen of the late small-wares of Rome . Neither can the name of a Citizen disparage him to any wise iudge . How many haue our times yeelded of that ranke , whom both Academicall education , and experience and trauell , and studie haue wrought to an eminent perfection in all Artes , especially in Mathematickes , and Historie ! Such was Fabian , whose fidelity ( besides his other worths ) was neuer ( that I find ) taxed but by this insolent Pen that hath learned to forbeare no man ; Hee was too old for vs to bribe , and too credible for C. E. to disgrace . If he would haue lent Rome but this one lye , no man had beene more authenticall ; now his truth makes him fabulous Fabian . That one fault hath marred our Archdeacon of Huntingdon also .

Ref. p. 348. The Story which hee tels of the Cardinall of Crema the Popes Legate taken in bed ( after his busie indeuours , against the marryed Clergie ) the same day with an Harlot , hath vndone his reputation . Why will C.E. stirre this sinke ? No man prouoked him : If hee did not long to blazon the shame of his friends , he had rather smothered this foule occurrence ; but since hee will bee meddling , Res apertissima negari non potuit , celari non debuit , saith HVNTINGDON . The thing was most openly knowne , it could not bee denyed , it might not bee concealed . Yet now comes an Vpstart-Nouice , and dares tell vs from Baronius , that this was a meere Fable ; how publike and notorious soeuer , Huntingdon makes it : with these men this rule is vniuersal , whatsoeuer may tend to the dishonour of the Church of Rome , is false and fabulous .

Indeed , I remember what their Glosse said of old , x x Dist. 96. In script . Clericus amplectens mulierem , prasumitur bene agere , si ergo Clericus amplectitur mulierem , interpratabuitur quòd causa benedicendi eam , hoc faciat : That is ; A Clergie man imbracing a woman , must be presumed to doe well ; If therefore a Clerke take a woman by the middle , it must bee interpreted that hee doth it to giue her his blessing . * * So the Chronicle tels vs of Adelme , Abbot of Malmesbury , who when hee was stirred to the vice of the flesh , had wont to despite the Deuill , and torment himselfe with holding a fayre yong Virgin in his bed , so long as he might say ouer the whole Psalter , Vid. Pask . Def. Polyd. suppressing the name , telleth the History . Perhaps , the good Legate was but bestowing his ghostly blessing on so needfull a subiect , but that hee was found in bed with her , if C. E. were not as shamelesse as that Cardinall , or his bed-fellow , he durst not deny ; For what impudencie is this , to cast this relation only vpon H. Huntingdon , when so many vncontrollable Pens haue recorded it to the World ? Men of their owne stampe , for Religion , for Deuotion . Matthew Paris , Ranulfus Cestrensis Roger Houeden , Polydore Virgill , Fabian , Matthaeus Westmonasteriensis , otherwise called Florilegus ; Dictus IOANNES , qui in Concilio , &c. saith he ; The said IOHN which in the open Councell had grieuously condemned all the y y Viz. the married : so did the enemies of Marriage disgracefully terme the marryed Clergy ; and so are the words of the Legate to be vnderstood , de latere meretricis ; hee then railing against Marriage ( not whoredome properly ) was deprehended in whoredome . Concubinary Priests , was taken himselfe in the same crime . Now let my Reader iudge , whether this Priests Truth , or that Cardinals honestie were greater .

SECT. XVI .

HIs third Ponderation is the same with the first ; Euerie thing eekes . His Saint Dunstan and Anselme , Gregorie and Bede are againe layd in our dish ; wee cannot feed on these ouer-oft-sod Coleworts . I am challenged here , to produce any Priest or Deacon that liued in Wedlocke before the times of Dunstan ; The man presumes vpon the suppression of Records . For one , I name him hundreds . Who were they that Dunstan and his fellow-Saints found seated in the Cathedrall Churches of this Land ? whome did they eiect ? Were they not marryed Priests ? What did the eiected Clergie plead but ancient possession ? After that ; in the Synode which Archbishop a a Ex Act. Concil. Wint. sub . Lanfr . Lanfranck held at Winchester ( which I wonder my Detectour would ouer-see : This neglect is not for nothing ; ) was it not decreed , that the Canons should not haue Wiues , but that the Priests which dwelt in Townes and Villages , should not bee compelled to put away their Wiues ; though caution is put in for the future ?

What doth this imply , but that in those ancient Times the English Clergie were inoffensiuely married ? To which adde that olde Record from an ancient Martyrologe of the Church of Canterbury : Martyrol . Cant. LANFRANCVS Archiepiscopus reddidit Ecclesiae Sancti ANDREae , &c. LANFRANCK Archbishop hath restord to Saint ANDREWES Church ; the Monasterie of Saint MARIE with the Lands and Houses which LIVINGVS Priest , and his Wife had in London , &c. And before him , or Dustan either , in King Edmunds time , b b Fox . Act. & Mon. Bishop Osulphus with Athelme and Vlrick , Laicks , thrust out of the Monkes of Euesham , and placed Canons ( married Priests ) in their roome .

If he be the Sonne of a Bishop , &c. Lastly , Iornalensis records it as King Ina's Law , long before these times ; Si Episcopi filiolus sit , sitdimidium hoc , &c. as supposing this no other then ordinarie in those times .

Now let my Refuter comfort himselfe and his Catholikes , with the weake defence of Heresie , and the strong Bulwarkes of Romane Truth ; who in the meane time must be put in minde , that he puts on me the burden which should lye vpon his own shoulders ; I haue produced Histories which affirme peremptorily , that the English Clergie were neuer forbidden to marrie vntil Anselmes time ; it is now his taske to disprooue this assertion of theirs by equall authoritie to the contrarie , which till hee haue done , the day is ours .

SECT. XVII .

HIs fourth Ponderation , Refut. p. 347. is the difficultie of this grant in King Edwards Parliament . And is it possible the man should not see the greater difficultie that was found in the inforcement of this glorious Celibate ? How Alfere and the Nobles dispossessed the Monkes of Dunstan ; iustly restoring the marryed Priests to their ancient right ? How Lanfranck durst not speake it out ; Anselme did , but preuailed little : Let c c Vid. supra . Epist. ad Ansel . Neubr . l. 3. c. 5. Girardus then Archbishop of Yorke witnesse . After whome Roger Archbishop of that See ( as Neubrigensis , records ) thrust out d d Pope Paschalis writing to Anselme , saith , that there was at this time so great a number of Priests Sonnes in England , that the greater part of the Clergie consisted of them . Anselmes Monkes , and stood for the libertie of Marriage : in somuch as in the succession of Times , euen by Royall leaue also , Marriage of spirituall persons yet continued ; Neither could Anselmes Successours , Radulphus , Gulielmus de Turbine and the rest , ( notwithstanding all their Canons and practices ) preuaile against it . How plaine is that of the e e Chron. Saxon. Anno 1129. Saxon Chronicle ? Thus did the Archbishop of Canterburie and the Bishops , which were in England ; And yet all these Decrees and biddings stood not ; All held their Wiues by the Kings leaue , euen as they did . Insomuch as Archbishop WILLIAM referr'd it to the King . The King decreed , that the Priests should continue with their Wiues still . Neither were any thing more easie then to giue store of instances in this kinde . What need I giue more then that of Galfride B. of Ely , Chron. Iornal . who was auouched before the Pope himself to haue maried a wife ? which f f Habet excusationem Euangelicam resp. est ab Epis. Arelat. Alexandro Papae Euangelical excuse ( vxorem duxit ) was made for his not appearing at Rome with the rest . Of Richard Bishop of Chichester . ROBERT Bishop of Lincolne marryed men , after these Decrees ; yea , good Euidences of Ancient Charts are readie in our hands , to shew the vse and legall allowance of these Marriages for no lesse then two hundred yeeres after .

As for those idle wordes which his sawcinesse throwes after our reuerend Martyr , Archbishop Cranmer , ( whome hee falsly affirmes to haue beene the first marryed Archbishop of this Kingdome , Anno 1250. when as Archbishop Boniface sate marryed in that See three hundred yeeres before him ) and King Edwards Parliament , we answere them , with silence and scorne . Let leesers haue leaue to talke .

The approbation , and better expedience of single life in capable subiects , we doe willingly subscribe vnto ; The lawfulnesse , yea , necessitie of Marriage where the gift of Continence is denyed , our Sauiour , and his chosen vessel iustifie with vs . So as I still conclude , He that made marriage , saith it is honorable , what care we for the dishonor of those that corrupt it ?

SECT. XVIII .

Ref. 351. HIs last ponderation is leaden indeed ; That from the bickerings of our English Clergy with their DVNSTANS , it will not follow that continencie was not ancient , but was repiningly , lately , vniustly imposed . C. E. writes in the Margine , Master Halls loose manner of disputing . By this reason , he will proue there was neuer Theefe or Malefactor in our Countrey , before the time of King IAMES ; since all Iudges haue yeerely bickerings with such people . Thus he . But did euer such loose Besome sweep the presse before ?

Reader , vouchsafe yet once more to cast thine eye vpon the close of my Epistle ; Doth my argument run thus wildly as hee makes it ? The English Clergie had bickerings with their DVNSTANS , therefore continencie was repiningly and vniustly imposed ? Canst thou thinke I haue met with a sober Aduersarie ? My words are ; That our Histories teach vs how late , how repiningly , how vniustly our English Clergie stooped vnder this yoke . And what can his sophistrie make of this ? Are ye not ashamed ( ye Superiors of Doway ? ) are ye not ashamed of such a Champion ; fitter for a troupe of Pigmees to traile a reed in their bickerings with Cranes , then to be committed with any reasonable or Scholler-like Antagonist ? In the bickerings with his Dunstans , the Patients pleaded prescription ( as we haue shewed out of Malmesbury ) and taxed his Saints with nouelty ; In my bickerings with him , I plead Antiquitie , Scripture , Reason ; and taxe him most iustly with impudence , & absurditie . How well is that man , that is matcht but with an honest Aduersary ?

The Conclusion .

Ref. p. 353. &c. THe Conclusion followes , a fit couer for such a dish ; The Reader was not wearie enough , but hee must bee tyred out with a tedious recapitulation ; wherin my Refuter recollects all his dispersed folly , that it may shew the fayrer : Telling his Protestant friend , what I haue bragged , what I haue vndertaken , what I haue not performed , how I haue satisfied , how I haue mistaken ; what himselfe hath in al passages performed against me , how he hath answered , how he hath conquered ; The best is , the Conclusion can shew no more then the Premises . By them , let me be iudged : Those haue made good to my Reader that C. E. hath accused much ; and proued nothing , vanted much , and done nothing ; rayled much , and hurt nothing , laboured much , and gayned nothing , talked much , and said nothing .

It is a large and bold word : but if any one clause of mine be vnproued if any one clause of mine be disproued , any one exception against my defence proued iust , any one charge of his proued true , any one falshood of mine detected , any one argument of mine refelled , any one argument or proposition of his not refelled , Let me goe away conuicted with shame . But if I haue answered euery Challenge , vindicated euery * * I onely except that one slip of my pen , that I said Gratian cited a sentence out of Austin , which was indeed his owne . authority , iustified euery proofe , wiped away euery cauill , affirmed no proposition vntruely , censured nothing vniustly ; satisfied all his malicious obiections , and warranted euery sentence of my poore Epistle : Let my Apologie liue and passe ; and let my Refuter goe as he is , C. F. Cauillator Egregius : Let my cause be no more victorious then iust ; and let honest Marriages euer hold vp their heads , in despite of Rome and Hell : With this Farewel , I leaue my Refuter , eyther to the acting of his vnbloudie executions of the Sonne of God ; or the plotting of the bloudy executions of the deputies of God , or ( as it were his best ) to the knocking of his Beads ; But if he will needs be meddling with his pen , and wil haue me , after some Iubilies , to expect an answer to my sixe-weekes labour , I shall in the meane time pray , that God would giue him the grace to giue way to the knowne Truth , and sometimes to say true .

Yet to gratifie my Reader at the parting , I may not conceale from him , an ancient and worthie monument , which I had the fauour and happinesse to see in the Inner Librarie of Corpus Christi Colledge in Cambridge ; An excellent Treatise , written ( amongst seuenteene other ) in a fayre set hand , by an Author of great learning and Antiquitie ; Hee would needs ( suppresse his name , Of Roane in France . but describes himselfe to be Rotomagensis : The Time wherein it was written , appeares to be amids the heate of contention , which was betwixt the Archbishop of Canterburie and Yorke , for precedencie ; * * As also the contention betwixt the Church of Roane and Vienna . R●g . Houed . which quarrel fell betwixt Rodulph of Canterburie and Thurstin of Yorke , in the yeere ( 1114. ) at which time Pope PASCHALIS wrote to King HENRIE concerning it ; and was renewed after about the yeere 1175. The Discourse shall speake enough for it selfe .

ROTOMAGENSIS . ANONYMVS . An liceat Sacerdotibus inire Matrimonia .

SCire volui quis primus instituit ne Sacerdotes Christiani inire deberent matrimonia . Deus an homo ? Si enim Deus , eius certe sententia & tenenda & obseruanda est cum omni veneratione & reuerentia . Si vero homo & non Deus , de corde hominis & non ex ore Dei talis egressa est traditio : Ideoque nec per eam salus adquiritus si obseruetur , nec amittitur si non obseruetur . Non enim est hominis saluare vel perdere aliquem pro meritis , sed Dei proprium vnius est , scilicet , quod Deus hoc instituerit , nec in veteri Testamento nec in Euangelio , ncc in Apostolorum Epistolis scriptum reperitur , in quibus quicquid Deus hominibus praecepit insertum describitur . Traditio ergo hominis est & non Dei , non Apostolorum institutio . Quemadmodum & Apostolus instituit , vt oportet Episcopum esse vnius vxoris virum . Quod minime instituisset , si adulterium esset quod Episcopus haberet simul & vxorem , & Ecclesiam quaesi duas vxores , vt quidam asserunt . Quodque de Scripturis sanctis non habet authoritatem eadem facilitate contemnitur qua dicitur . Sancta enim Ecclesia non Sacerdotis vxor , non sponsa , sed Christi est , sicut Ioannes dicit , Qui habet sponsam , sponsus est : huius inquam sponsi Ecclesia sponsa est , & tamen huic sponsae licet in parte inire matrimonia ex Apostolica traditione . Dicit enim Apostolus ad Cor. Propter fornicationes inquit vnusquisque vxorem suam habeat , & caetera vsque volo omnes homines esse sicut me ipsum , sed vnusquisque proprium donum habet a Deo , alius quidem sic , alius vero sic . Non enim omnes habent vnum donum virginitatis scilicet , & continentiae , sed quidam virgines sunt & continentes , quidam vero incontinentes , quibus concidit nuptias ne tentet eos Sathanas propter incontinentiam suam & in ruinam turpitudinis corruant . Sed & sacerdotes quoque alij quidem continentes sunt , alij vero incontinentes , & qui continentes sunt , continentiae suae donum a Deo consecuti sunt , sine eius dono & gratia continentes esse non possunt . Incontinentes vero hoc donum gratiae minime percipiunt , qui cum intemperantia suae conspersionis , tum etiam animi infirmitate per carnis desideria diffluunt . Quod nullo modo facerent , si continentiae gratiam & virtutem a Deo percepissent . Sentiunt anim & ipsi alia● legem in membris suis repugnantem legi mentis sua , & captinantem eos in lege peccati , et quod nolunt agere cogentem , qui de corpore mortis huius liberantur gratia Dei. Hac itaque eos lege captiuante , & carnis concupiscentia stimulante , aut fornicari coguntur aut nubere . Quarum quid melius sit Apostolica docemur authoritate , qua dicitur , melius nubere quam vri . Quod melius est , id certe eligendum & tenendum est . Melius est inquam nubere , quia peius est vri . Quia melius est nubere quam vri , Conueniens est incontiuentibus vt nubant , non vt vrantur . Bonae etenim sunt nuptia , sicut Augustinus ait in libro super Genesin ad litera● , in ipsi● commendatur bonum naturae quo incontinentiae regitur pranitas , & naturae decoratu● foecunditas . N● vtriusque senus infirmitas propendens in ruinam turpitudinis , recte excipitur honastate nuptiarum , vt quod sanis possit esse officium , s●grotis remedium . Neque enim quia incontinentia malum est ideo connubium , vel quo incontinentes copulantur non est bonum . I mo vero non propter illud malum culpabile est bonum , sed propter hoc bonum veniale est illud malum : quoniam id quod bonum habent nuptiae , & quod bonae sunt nuptiae , peccatum esse nunquam potest . Hoc autem tripartitum est , fides , proles , Sacramentum . In fide attenditur , ne praeter vinculum coniugale , cum altera vel cum altero concubatur . In prole , vt amanter suscipiatur , benigne suscipiatur , religiose educetur . In Sacramento , vt coniugium non separetur , & demissus aut demissa ne causa prolis alteri coniugatur . Haec est tanquam regula nuptiarum , qua vel naturae decoratur foecunditas , vel incontinentiae regitur prauitas . Hanc autem regulam nuptiarum , & hoc tripartitum bonum instituit aeterna veritas ordine decenti & lege aeterna , contra quam quicquid fit , vel dicitur , vel concupiscitur , peccatum est . Quod in libro contra Faustum Manichaeum Augustinus testatur , dicens , Peccatum est factum , vel dictum , vel concupitum contrae aeternam legem . Aeterna lex est diuina voluntas , siue ratio ordinem naturalem perturbari vetans , conseruari iubens . Quicquid igitur ordinem naturalem perturbari iubet , conseruari vetat , exercere nuptias & earum tripartitum bonum , fidem , scilicet , prolem & Sacramentum eos habere prohibet , & regulam illam aeternae veritatis qua naturae decoratur foecunditas , vel incontinentiae regitur prauitas , eos soluere praecipit , &c. quibus naturalis ordo peragitur , abhomi●ari iubet . Hoc inquam mandatum naturalem ordinem conseruari vetat , perturbari iubet , & ideo contra aeternam legem fit , et peccatum est : peccant enim qui mandatum tale instituunt , quo naturalis ordo destruitur . Nam etiam vt videtur , minime credunt quod de Sacerdotum filijs assumat Deus ad aedificandam supernam Ciuitatem , & ad restaurandum Angelorum numerum . Si enim crederent , nunquam tale mandatum instituerent , quia scienter & nimia temeritate id efficere conarentur , vt superna Ciuitas numquam proficiatur , & Angelorum numerus nunquam reperaretur : si enim superna Ciuitas de filijs etiam Sacerdotum perficienda est , & si Angelorum numerus de ipsis etiam reperandus est , qui hoc efficere conatur vt nulli sint , quantum in ipso est , & supernam ciuitatem destruit , & Angelorum numerus ne perficiatur efficit . Quo quod peruersius potest fieri ? Hoc enim fit contra voluntatem & praedestinationem illius , qui quae futura sint fecit . Fecit enim praedestinatione quae futura sunt in opere . Quicunque ergo id efficere conatur at non faciat Deus in opere quae fecit in Praedestinatione , ipsam Praedestinationem Dei conatur euacuere . Si ergo Deus fecit in Praedestinatione vt filij Sacerdotum futuri sint in opere , qui hoc efficere conatur vt non futuri sint , in opere destruere molitur facta Dei quod fecit praedestinatione , & ita praedestinationem Dei nititur euertere , & voluntatem Dei contraire quae aeterna est . Voluit enim Deus ab aeterna , & ante saeculum omnes homines creare in saeculo , certo quidem ordine quo praecogitauit & praedestinauit eos se creaturum . Nihil enim inordinate facit , nihil in saeculo creat , quod non ante in praedestinatione suae mentis procedente omnia saeculo disponendo praeordinauerit . Quaecunque ergo in hoc saeculo ab ipso creantur , Praedestinationem mentis praedisponentem ac praeordinantem omni● necessario sequuntur , quod impossibile est non fieri quod Deus ab aeterno voluit & praeordinauit fieri . Necesse est igitur omnes homines eo ordine creari , quo voluit ab aeterno & praeordinauit . Alioquin non sicut voluit Deus , neque sicut praeordinauit omnes homines sunt crea●i , sed quod hoc inconueniens est necesse est illos creari , sicut voluit ab aeterno & praecogitauit atque praeordinauit , quod omnia quae voluit fecit , & nihil vnquam fecit quae non voluit ab aeterno & praecogitauit decreto certo & incommutabili . Quia nec eius voluntas irrite potest fieri , nec praecogitatio falli , nec praeordinationes commutari . Quae cum ita sint , necesse est vt sicut Laici , ita etiam Sacerdotes de quibus homines creantur , ad ipsos creandos Ministerium exhibeant diuinae voluntati & Praeordinationi . Parentes non sunt authores creationis filiorum , sed Ministri . Qui si Ministerium non exhiberent , voluntatem Dei & praecogitationem si possibile esset irritam facerent , ordinationique resisterent . Quod si scienter facerent grauius vtique delinquerent , si nescienter minus non solum in Deum Patrem , sed & in coelestem Ierusalem sanctorum omnium matrem , quod quantum in ipsis esset illos creari non permitterens , ex quibus ea aedificanda & coelestis patriae dantia sunt praeparanda . Sed ab hoc delicto defendit eos in potentia , quod non possunt voluntati Dei resistere & praeordinationi contraire . Voluntas enim Dei & Praedestinatio Lex aeterna est , in qua omnium rerum cursus d●cretus est , & paradigma est , in quo omnium saeculorum forma depicta est , quod nulla ratione aboleri potest . Huic igitur Ministerium non exhibere malum est , quod exhibire bonum est & maxime cum bona fit voluntate . Quod tum fit , cum parentes conueniunt causa giguendae prolis , non appetitu exercendae libidinis . Gignendae prolis dico , quia & praesens Ecclesia multiplicatur , & coelestis Ciuitas fabricetur , & electorum numerus compleatur , quorum nihil potest fieri sine conuentione tali . Si enim primi parentes Sanctorum omnes aut continentes permansissent aut virgines , nullus Sanctorum ex eis esset natus in saeculo , nullus gloria & honore coronatus in coelo , nullus adscitu● in Angelorum numero . Sed quia inestimabile bonum est , quod Sancti natisunt in saeculo , quod gloria & honore coronantur in coelo , & quod adsciti sunt in Angelorum numero , ex eo parentum foecunditas beatior praedicatur , & conuentus sanctior . Sic ergo melius fuit eis tales filios genuisse quam non genuisse , talemque fructum nuptiarum protulisse , quam si●e fructu continentes , aut virgines extitisse . Quamuis bonum fit quibusdam continentes esse , vel virgines , illis viz. quos Deus v●luit ab aeterno , & praeordinauit ita creandos esse in saeculo , vt continentia vel virginitate permaneant : sicut enim voluit ab aeterno , & praeordinauit quosdam , ita creandos esse in saeculo , vt fructum nuptiarum faciant & filios generent , ita etiam voluit & praeordinauit ab aeterno , quosdam ita creandos esse , vt in continentia vel virginitate permaneant . Et sicut illi ad creandos filios voluntati Dei & praeordinationi ministerium exhibent , ita & isti ad conseruandam & continentiam & virginitatem voluntati Dei est praeordinationi ministrant . Ac per hoc & illorum foecunditas & istorum virginitas bona est atque laudabilis , quae si non ministerium exhiberet voluntati Dei et praeordinationi , nec bona esset nec laudabilis . Omne enim quod voluntati Dei & praeordinationi contrarium est , nec bonum est nec laudabile . Si ergo voluit Deus & praedestinauit alios futuros virgines , ali●s nuptiarum fructum facientes . Si enim omnes essent virgines , nullus Sanctorum qui vel nascitur vel nasciturus sit , in hoc saeculo natus esset , vel nasciturus . Nec ipsi etiam virgines essent , quia nati non essent . Ex foecunditate enim illorum orta est istorum virginitas . Magnum igitur bonum est foecunditas , de qua sancta praecessit virginitas . Quia autem virgines esse debeant , & qui nuptiarum fructus facientes , docet eos verbum quod Deus seminat in cordibus illorum . In aliorum enim cordibus se●●at verbum bonae foecunditatis nuptiarum fructum facientis , in aliorum vero cordibus seminat verbum virginitatis , * * Deest ( opinor ) pars clausulae ; Illi ergo in quibus seminat verbum virginitatis , &c. ipsi virginitatem seruare desiderant : In quibus vero verbum nuptiarum seminat , ipsi facere nuptiarum fructum appetunt .

Which , for my Countrimens sake I haue thus Englished .

I Would faine know who it was that first ordayned , that Christian Priests might not marry , GOD , or Man ? For , if it were GOD , surely , his determination is to be held and obserued with all veneration and reuerence ; But , if it were Man , and not GOD ; and this Tradition came out of the heart of Man , not out of the Mouth of GOD , then neither is saluation got by it , if it be obserued ; nor lost , if it bee not obserued : For it doth not belong to Man either to saue or destroy any man for his merits , but it is proper only vnto GOD. That GOD hath ordayned this , it is neither found written in the Old Testament , nor in the Gospell , nor in the Epistles of the Apostles , in all which is set downe whatsoeuer GOD hath inioyned vnto men . It is therefore a Tradition of Man , and not an institution of GOD , nor of his Apostles : As the Apostle instituted ( rather ) that a Bishop should bee the Husband of one Wife ; which he would neuer haue appointed , if it had beene adulterie for a bishop to haue at once a Wife , and a Church , as it were two Wiues , like as some affirme : Now , that which hath not authoritie from the holy Scriptures , is with the same facilitie contemned , that it is spoken : For , the holy Church is not the Wife , not the Spouse of the Priest , but of Christ , as Saint Iohn saith , Hee that hath the Bride , hee is the Bridegroome . Of this Bridegroome , I say , is the Church the Spouse ; and yet it is lawfull euen for this Spouse in part , to marry , by Apostolique Tradition ; For the Apostle speaks thus to the Corinthians , Because of fornications , let euery man haue his owne wife . And I would that all men were as I am , but euery man hath his proper gift of GOD , one thus , another otherwise . For , all men haue not one gift , namely , of Virginitie , and Continency : But some are Virgins , and contayne ; others contayne not ; to whom he granteth marriage , lest Satan tempt them through their incontinency , and they should miscarry in the ruine of their vncleannesse . So also of Priests , some are continent , others are incontinent ; and those which are continent , haue receiued the gift of their continence from GOD , without whose Gift and Grace , they cannot be continent . But those which are incontinent , haue not receiued this gift of grace , but , whether by the intemperance of their humour , or the weaknesse of their mind run out into fleshly desires ; which they would in no wise doe , if they had receiued from GOD the Grace and Vertue of Continence . For they also which are deliuered by the grace of GOD from the body of this death , feele another Law in their members rebelling against the Law of their minde , and captiuating them to the Law of sinne , and compelling them to doe that which they would not . This Law therefore , holding them captiue , and this Concupiscence of the flesh prouoking them , they are com●lled either to fornicate , or marry : whereof whether is the better , wee are taught by the authoritie of the Apostle , who tels vs it is better to marry then to burne . Surely , that which is the better , is to be chosen and held ; now it is better to marry , because it is worse to burne ; and because it is better to marry then to burne , it is conuenient for those which contayne not , to marry , not to burne . For marriage is good , as Augustine speaks in his Booke ( super Genesin ad Literam ) in it is commended the good of nature , whereby the prauitie of incontinence is ruled , and the fruitfulnes of Nature graced ; For the weaknesse of either Sexe declining towards the ruine of filthinesse , is well relieued by the honesty of marriage , so as the same thing , which may bee the office of the sound , is also the remedie vnto the sick : Neither yet , because Incontinence is euill , is therefore Marriage ( euen that wherewith the Incontinent are ioyned ) to be reputed not good ; yea rather not for that euill , is the good faultie , but for this good , is that euill pardonable , since that good which marriage hath , yea which marriage is , can neuer bee sinne . Now , this good is three-fold , the Fidelitie , th●●ruit , the Sacrament of that estate ; I● the Fidelitie , is regarded : That besides this bond of Marriage , there bee not carnall societie with any other . In the Fruit of it , That it be louingly raysed and religiously bred . In the Sacrament of it , That the marriage be not separated , and that the dismissed partie of either Sexe , bee not ioyned to any other , no not for issues sake . This is as it were the Rule of Marriage , whereby the fruitfulnesse of Nature is graced , or the prauitie of Incontinence ruled . And this Rule of Marriage , and this three-fold good , the eternal Truth hath appointed in the order of his Decree , and that eternall Law of his , against which whatsoeuer is done , spoken , or willed , is sinne ; which Augustine in his Booke against Faustus the Manichee witnesseth , saying , Sinne is either Deed , Word , or Desire against the Law Eternal . This Eternall Law is the diuine Will or Decree , forbidding the disturbance , and commanding the preseruation of due naturall order ; whatsoeuer therefore commands naturall Order to be disturbed , forbids it to be conserued , prohibits men to vse Marriage , and to attaine to the threefold good thereof , Fidelitie , Issue , Sacrament ; and commands them to breake that Rule of Eternall Truth , whereby the fruitfulnesse of Nature is graced , or the prauitie of Incontinency ruled , commands men to abhorre those things whereby naturall Order is held and maintayned . This Commandement , I say , forbids naturall Order to be obserued , commands it to be disturbed , and therefore is against the Law of GOD , and by consequence , is sinne : For , they sinne that ordayne such a command by which naturall Order is destroyed .

These men doe not ( it seemes ) beleeue , that of the children of Priests , GOD takes for the building of his Citie aboue , and for the restoring of the number of Angels : For , if they did beleeue it , they would neuer ordayne such a Mandate , because they should wittingly and ouer-rashly goe about to effect , that the supernall City should neuer be perfited , and the number of Angels neuer repayred . For if the supernall City be to be perfited euen of the sons of Priests , and if the number of Angels be of them to be repayred , those that indeuour to procure that they should not be , doe ( what in them lyes ) destroy the supernall City , and labour that the number of Angels may not be perfited ; Then which , what can be more peruersely done ? For this is done against the wil and predestination of him which hath done those things , which shall be ; for hee hath done in his predestination those things which shall bee in effect ; whosoeuer therefore goes about to procure that GOD may not in effect doe those things , which he hath done in his predestination , goes about to make void the very predestination of GOD. If then GOD haue already in his Predestination decreed , that the sons of Priests shall once bee in effect , hee that goes about to procure that they may not bee in effect , indeuours to destroy the worke of GOD , because he hath already done it in predestination ; and so striues to ouerthrow GODS predestination , and to gainstand that Wil of GOD which is Eternall : For GOD would from Eternitie , and before all Worlds , create all men in the World , in that certayne Order wherein he pre-conceiued , and predestinated , to create them ; Hee doth nothing disorderly , Hee createth nothing in the World which Hee hath not fore-ordayned , by disposing it in the Predestination of His minde that went before all Worlds . Whatsoeuer therefore is by Him created in this world , doth necess●rily follow the Predestination of His minde predisposing , and preordayning all things ; because it is impossible that should not be done , which GOD from Eternitie hath willed and fore-ordayned to bee done ; It is therefore necessary that all men should bee created in that very Order , wherein He willed , and from Eternitie fore-ordayned ; Or else , all men are not created as GOD would haue them , nor as he fore-ordayned them ; But because this is inconuenient , it must needs bee that they are created as He willed from Eternitie , and fore-thought , and fore-ordayned ; because Hee hath done all things that He would , and neuer did any thing which Hee willed not from euerlasting , and hath fore-conceiued in His certayne and vnchangeable Decree . For neither can his Will bee frustrated , nor his fore-thought deceiued , nor His fore-ordinations altered : Which , since it is so ; need must it be , that as Laicks , so Priests also , of whom men are created , should yeeld their seruice to the diuine Will and Preordination to the creating of them . For Parents are not the Authors of the Creation of their Children , but the seruants ; who if they should not yeeld their seruice , they should ( if it w●re possible ) make void the fore-thought of GOD , and resist his Ordination ; which if they should wittingly do , they should offend the more , if ignorantly , the lesse ; not only against GOD the Father , but also against the Heauenly Ierusalem , the Mother of all Saints , because ( what in them were ) they should not suffer those to be created of whom it is to bee builded , and those things to bee prepared , whereby that Celestiall Countrey is bestowed . But from this offence their impotence frees them , because they cannot resist the Will of GOD , and crosse his Preordination . For the Will and Predestination of GOD is that eternall Law , in which the course of al things is decreed , and the patterne wherein the forme of all Ages is set forth , which can by no meanes be defaced ; Not to yeeld our seruice then hereunto , is euill , because to yeeld it , is good , and especially if it bee done with a good intent ; which is then done , when as Parents meete together in a desire of propagation of issue , not in an appetite of exercising their lust . Of propagation , I say , that both the present Church may be multiplyed , and the Celestiall City built , and the number of the Elect made vp , none of which could be done ▪ without such coniugall meeting . For if the first Parents of the Saints had continued all either Continent , or Virgins , no Saint had beene borne of them in the World , none of them had beene crowned with glory and honour in Heauen , none of them ascribed into the number of Angels . But since it is an inestimable good , that Saints are borne in the World , that they are crowned with glory and honor in heauen , and that they are ascribed into the number of Angels : thereupon the fruitfulnesse of Parents is more blessed , and their meeting holyer . So then it is better for them to haue begotten such Children , then not to haue begotten them , and to haue brought forth such fruit of marriage , then to haue beene continent , or Virgins , without fruit . Although it is good for some to be continent , or Virgins , namely , for them whom GOD eternally willed and pre-ordayned to be so created in the world , that they should remaine either in Continence , or Virginitie : For as hee hath eternally willed and fore-ordained that some should be so created in the world , as that they should yeeld the fruit of Marriage , and beget Children , so also hath he willed , and from eternitie fore-ordayned , some to bee so created , that they should continue in Continency or Virginitie : And as those other yeeld their seruice to the Will and Preordination of GOD , in the creation of children , so these also serue the Will and Preordination of GOD in conseruing their Continence , and Virginitie ; and hereupon is both the fruitfulnesse of the one , and the Virginitie of the other good , and laudable ; which if it did not yeeld seruice to the Will and Preordination of GOD , would be neither good nor laudable : For whatsoeuer is contrary to the Will and Preordination of GOD , is neither good , nor laudable . If therefore GOD willed and predestinated some to bee Virgins , others to yeeld the fruit of Marriage ( for if all were Virgins , no Saint that now is , or shall be borne , should either be now or hereafter borne in the World , neither should those Virgins bee at all , because they should not be born ; for of the fruitfulnes of the one arises the others Virginitie ) therefore is fruitfulnesse a great Good , from which holy Virginity hath proceeded : Now that there should bee some Virgins , and others that should beare the fruits of Marriage , the Word which GOD soweth in their hearts , teacheth vs . For in the hearts 〈◊〉 some hee soweth the Word of good fruitfulnesse , yeelding the increase of Marriage , and in the hearts of others hee sowes the Word of Virginitie ; Those then in whom hee sowes the Word of Virginitie , they desire to keepe Virginitie , but those in whom hee sowes the Word of Marriage , they desire to yeeld the fruit of Marriage .

WHERETO I WILL adde for Conclusion the wise and ingenuous iudgement of Erasmus Roterodamus ; The rather , because it pleased my Refuter to lay this worthy Authour in our dish . Habetur Tomo nono Op. Eras . pag. 982. In his Epistle to Christopher , Bishop of Basill , concerning humane Constitutions , Thus he writes .

Nam in totum quae sunt humani iuris , quemadmodum in morbis remedia , &c. FOr those things which are altogether of humane constitution , must ( like to remedies in diseases ) be attempered to the present estate of matters , and times . Those things which were once religiously instituted , afterwards according to occasion , and the changed qualitie of manners and times , may bee with more Religion and Pietie abrogated ; which yet is not to be done by the temeritie of the people , but by the authoritie of Gouernours ; that tumult may bee auoyded ; and that the publike custome may be so altred , that concord may not be broken : the very same is perhaps to be thought concerning the Marriage of Priests of old , as there was great paucitie of Priests , so great Pietie also ; They , that they might more freely attend those holy Seruices , made themselues chaste of their owne accord . And so much were those Ancients affected to Chastitie , that they would hardly permit Marriage vnto that Christian , whom his Baptisme found single , but a second Marriage yet more hardly : And now that which seemed plausible in Bishops and Priests , was translated to Deacons , and at last to Sub-deacons : which voluntarily receiued custome was confirmed by the authoritie of Popes . In the meane-time ▪ the number of Priests increased , and their Pietie decreased ; How many swarmes of Priests are maintayned in Monasteries and Colledges ?

Inter bos quanta raritas corum qui castè viuunt ?

Nec enim attingo nunc secretiorum libidinum mysteria , &c.

and amongst them how few are there that liue chastly ? I speake of them which doe publikely keep Concubines in their houses , instead of their Wiues . I doe not now meddle with the mysteries of their more secret lusts ; I only speake of those things which are most notoriously knowne to the World : And yet , when we know these things , how easie are we to admit men into holy Orders , and how difficult in releasing this constitution of single life ? when as contrarily S. PAVL teaches that hands must not bee rashly layd vpon any ; and more then once hath prescribed 2what manner of men Priests and Deacons ought to bee , but of their single life , neither Christ , nor his Apostles haue euer giuen any Law in the holy Scriptures . Long since hath the Church abrogated the nightly Vigils at the Tombes of Martyrs , which yet had beene receiued by the publike custome of Christians , and that for diuers Ages ; Those Fasts , which were wont to continue till the euening , it hath transferred to noone ; and many other things hath it changed according to the occasions arising : Cur hic humanam constitutionem vrgemus tam obstinatè , prasertim cum tot causae suadeant mutationem ? Primùm enim magna pars Sacerdotum viuit cum mala famâ ; parumque requieta conscientia tractat illa sacrosancta mysteria , &c. And why then doe wee so obstinatley vrge this humane constitution , especially when so many causes perswade vs to an alteration ? For first a great part of our Priests liues with an ill name ; and with an vnquiet conscience handleth those holy Mysteries ; And then the fruit of their labours ( for the most part ) is vtterly lost , because their doctrine is contemned of their people by reason of their shamefull life . Wheras , if Marriage might bee yeelded to those which doe not contayne , both they would liue more quietly , and should preach Gods Word to the people with authoritie , and might honestly bring vp their children , neither should the one of them bee a mutuall shame to other , &c.

Post-Script to a second Libell .

THe answere to one Libeller drawes on another . These kinde of Creatures doe best in couples : Hee is cruell that neglects his owne Fame ; and though in time a false rumor would die alone , yet it is best to preuent the Day , and to dispatch it at once by a iust Apologie ; especially , where the calumniation is growne vniuersall ; I haue therefore easily harkened to my wisest Friends , in stopping the mouth of an idle clamour . There is a base Paper that 〈◊〉 through all hands , 〈◊〉 rep●h of one Doctor Hall , whom the Libeller ( in the person of his Curate ) taxeth for incompetence of all ●ante ▪ pittifully complayning to his Maiestie ( whom that presumptuous wretch dares to name in his lewd Scroll ) that so small a Thong is out out to him of so large an Hide ▪ intimating the rich Master whom hee serues , guiltie of a miserable parsimonie , and vnworthy neglect of his meritorious seruice ; and 〈◊〉 the more enuy vpon the Ma● 〈◊〉 Name he traduceth , he sets out 〈◊〉 large proportion of his supp● Masters Reuenues . When 〈…〉 the Libell , I could not but imagine it intended to some other of ●y ( not infrequent ) Name ; so v●ce ●y vnappliable 〈◊〉 I find al● those particulars to my selfe : But ●o●is●e my answere to this Popish Ad●ersarie was on foot , that malicious 〈◊〉 will need● appropriate the 〈…〉 with incredible 〈…〉 too well 〈…〉 Kingdo● 〈…〉 the Place , and I am the Man , whereto they haue also added ( after their manner ) an vnwritten fiction , that his Maiestie taking notice of so wit● Complaynant , hath sharply rebuked 〈◊〉 for so disproportionable 〈…〉 and hath raysed me , by 〈◊〉 , vnto an higher rare ; The matter obiected were not much 〈◊〉 in another ( twelue pounds ●y the yeere were too much for a Libeller ; ) the words imply more ●hen they expresse ; the Heart of them is worse then the Face , and my publike Vowes haue turned my 〈◊〉 into Beames . Thus must we ( with our Apostle ) passe through good as po●and euill ; Yet let mee 〈…〉 and the World ) say this for my selfe ( if I must 〈…〉 subiect of this foolish 〈…〉 this 〈…〉 neuer 〈…〉 of any 〈…〉 ●esse a 〈…〉 neuer 〈…〉 yeere● 〈…〉 of Soules . In the Place where I now liue ( which my Libeller vpbraids me with ) I receiue onely a free and liberall Annuitie from my Right Honorable Patron , the Lord Denny ; vpon whose onely charges also my Assistent in these holy Labours hath been euer both prouided and maintayned ; A truth which the Towne and Country can witnesse with me : How could I therefore euer make here any such agreement , how could that agreement offend , how could that offence be reproued ? Many incouragements haue I had from my gracious Master , neuer yet any rebukes .

For my estate ( blessed bee GOD and the King ) it is such as affoords me no cause of complaint , much of thankfulnesse ; yet more transcending my merits , then the exigence of my charge : And is this Fellowes eye euill , because my Masters is good ?

The Arithmetick and Po● of my Libeller are much alike ; his summes are as false as himselfe . For my Sheepe and Beasts , they might soone haue beene counted : I was neuer the Master of one Sheepe in all my life ; they are Flocks of another nature , whereto I haue deuoted my thoughts : As for Beasts , if this good piece had beene euer mine , I should perhaps haue had foure ; whereas now ( since the World must needs know my store ) I haue but three . Iudge now , Reader , whether thou findest in the whole Clergie of this Kingdome , yea , in thine owne skin , a man to whom a Libell of this nature may with lesse colour , yea possibilitie of truth bee applyed ▪ Is not this then a worthy scrap of wit and honestie for some graue Benchers to striue for Copies of for some Gentlemen that should bee not vnwise , not irreligious ▪ to make themselues merry with ●ter all the venom of 〈…〉 what I was , perhaps 〈…〉 should I doubt th● 〈…〉 me for the 〈…〉 In the meane time I cannot but bee sorry to see , that some Professors of Religion , should so lightly bee won to the beliefe of idle slanders against those , which are readie both with Hand and Tongue to maintayne the causes of GOD , and sincerely desirous to liue that Gospell which they preach . If there be any one of them whose good-name is Libell-proofe , let him make sport at my wrong ; but if the greatest innocence and holinesse of Earth , or Heauen , be no protection against mis-report , let him not without indignation intertayne those vniust reproches of another , which may , perhaps , ere to morrow , be his owne : Had this Libeller written Him , or Me , Traytor , or Murderer , or whateuer other Malefactor , I know no defence but Head and Shoulders , and the Conscience of innocence : Neither can I promise my selfe securitie , that hereafter the worst crimes shall not bee laid vpon mee ; But , farre bee it from honest Eares and Eyes to incourage villany . For mee , my heart can accuse it selfe of many sinnes before my GOD , but for Couetousnesse , I euer detested it as a most sordid and vn-schollerlike vice , and such , as if I could thinke it lurked any where within me , I should hate my selfe . If then some malicious Papist , finding no iust quarrell to be pickt at my life , haue thought good to cast vpon mee this pleasant and false disgrace , let not the Fauourers of the Gospell second him in my causelesse Persecution . For my Libeller , whosoeuer hee is hee may secretly please himself with this poore flash of spightfull wit , but the GOD of Heauen ( my iust Auenger ) shall one day find him out , and pay my arrerages to his cost ▪ Vnto that righteous Iudgement I appeale , and since the Author cannot be known● expect with patience to bee righted in the Starre-chamber of Heauen ▪

In the former sheets which came late to my view , I found also these Errata .

In the Epist. Dedicat. for Gregory Martin , reade Doctor Martin . pag. 2●2 . l. 4. for kind , r. no kind . pag. 342. l. 11. for satisfied , r. falsified .

Besides , the Reader must pardon diuers errors and mistakings of the Presse in the Latin , as

Viduatis pag. 78. mach●neris p. 82. m●rg . sine , for sin● p. 117 . ●ran , ●or Br● p. 84. marg. These ibid. Epithamium p. ●9● . Pall●dij p. 1●8 . P●n● for P●rr● p. 2●● . Praesbyteris p. 308. marg.

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