Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	bishop_n	church_n	succession_n	2,569	5	10.4652	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19150	Epphata to F.T., or, The defence of the Right Reuerend Father in God, the Lord Bishop of Elie, Lord High-Almoner and Priuie Counsellour to the Kings Most Excellent Maiestie concerning his answer to Cardinall Bellarmines apologie, against the slaunderous cauills of a namelesse adioyner, entitling his booke in euery page of it, A discouerie of many fowle absurdities, falsities, lyes, &c. : wherein these things cheifely are discussed, (besides many other incident), 1. The popes false primacie, clayming by Peter, 2. Invocation of saints, with worship of creatures, and faith in them, 3. The supremacie of kings both in temporall and ecclesiasticall matters and causes, ouer all states and persons, &c. within their realmes and dominions / by Dr. Collins ...	Collins, Samuel, 1576-1651.; Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621. Apologia.	1617 (1617)	STC 5561; ESTC S297	540,970	628

am cast out with the Fathers saith he he meanes Catholique Fathers you may be sure And Qui profitentur fidem Catholicam saies S. Austen homil 10. in Apocal. speaking of Antichrist and his leud company Of whom also he addes that Imago eius the Image of the beast simulatio eorum est is their counterfetting and hypocrisie qui fingunt se esse quod non sunt c. Loe the marke of the Church as the Adioynder counts it is the Image of the beast as S. Austen construes it when it is falsly pretended namely the name Catholique Shall we not rest then in the Bishops most graue ponderation Vtriè re magis nomen habeant which of vs two best deserue the title And turne the Adioynders witty descant wherein he doubles vpon the Bishop with Ex ore tuo te iudico because we call them Catholiques to Non ex ore tuote because his neighbours word is to be heard before-his owne iustifying himselfe But of these things hitherto The shippe Euplaea retaines her name though encountred with all crosse lucke at Sea to the laughter of the beholders standing vpon the shore And notwithstanding the name yet she is the game of the tempests Right so is the case when Petri celox as Bembus calls it iets in her titles of magnificence vp and downe after her other scandalls so palpably layd open Not the badge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though prognosticating a calme but S. Pauls piety preserued the shippe sayling to Rome Acts 28. as it had the marriners before Acts. 27. in despite of the sea In like sort here Badges and ensignes titles and tearmes protect not Churches but inward worth and diuine grace § 46. IT followes in the Adioynder Num. 35. And the like I may also say concerning his graūt in another matter to wit that our Bishops are true Bishops and that the Protestant Bishops of England had their Ordination from ours yea from 3. of ours for so he giueth to vnderstand whereupon he also inferreth that he and his fellow Superintendents haue a true ordination and succession from the Catholique Church whereas the quite contrary followeth vpon his graunt For if our Bishops be true Bishops as hauing a true succession from the Apostles and that the Protestant Bishops haue no other lawfull ordination but from ours two consequents doe directly follow thereon the ore that we haue the true Church and doctrine if the Bishop his fellow and friend M. Barlow say true who in his famous Sermon mentioned by me elsewhere affirmeth the successiue propagation of Bishops from the Apostles to be the maine root of Christian society according to S. Augustine and the maine proofe of Christian doctrine according to Tertullian as I haue shewed amply in my Supplement and prooued thereby that M. Barlow and his fellowes are heretikes and schismatikes The other consequent is that if the English Protestant Bishops had no other lawfull ordination then from the Catholiques they had none at all for that at the change of Religion in Queene Elizabeths time they were not ordained by any one Catholique Bishop and much lesse by three as the Bishop saith they were but by themselues and by the authority of the Parliament as I haue also declared at large in my Supplement Then Num. 37. Wherupon I inferre two things one that they haue no Clergie nor Church for hauing no Bishops they haue no Priests because none can make Priests but Bishops and hauing neither Bishops nor Priests they haue no Clergie and consequently no Church as I haue shewed in my Supplement out of S. Hierome The other is that the Bishop and his fellowes are neither true Bishops nor haue any succession from the Catholique Church as he saith they haue nor yet any lawfull mission or vocation that therefore they are not those good shepheards which as our Sauiour saith enter into the fold by the doore c. § 47. I answer in one word to his redoubled collections multiplied obseruations beginning with the first of his two inferences concluding with his ground from which he sets out as false as they and more too No Bishops no Priests saies he because only Bishops can make Priests without both them without all Clergy consequently without a Church as I haue shewed in my Supplement out of S. Hierome For still we must heare of the Supplement in any case or els it is no bargain But as for Hierome we may oppose Tertulliā to him that Quod quis accepit dare potest whatsoeuer a man hath receiued he may giue again if occasion be offred in Ecclesiasticall passages And so our Sauiour sets the Date against the accepistis instructing his Apostles about the vse of their gifts which they had receiued of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Peter And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let euerie body communicate a gift as hee hath receiued and As good stewards of the manifold grace of God Though ordinarily it is reason that the treasure should be onely in the Bishop keeping as the faithfullest depositarie to auoid euill dealing 1. Tim. 5. 22. Nemini citò manus imposueris And we know iurisdiction is so restrained in Bishops by the Adioynders owne confession in diuerse places of this booke yea in Priests too who are limited to their quarter for their ordinarie seruice though their power conferred vpon them originally in their ordination extend to euerie member of the Church But I speake what may be done in casu as I said and vpon an exigent only Which if euer it was presented then for certaine when all was so out of frame in the Romane Church Though I might quarrell him also for that where he inferres againe thus No Priests no Church Their Rhemists note that our Sauiour Christ made not the Apostles Priests till his last Supper And yet I hope Christ and his companie were a Church before that time and a Church of the new Testament or else more incongruities will follow I beleeue then the Adioynder will salue vp in hast S. Paul calls Philemons house a Church Yet himselfe was a lay man as the Fathers hold which perhaps would not haue been but that a Church figuratiue may be without a Minister Why not then a true I would but fish their iudgements I am to sift some things for disputation sake For though Archippus was a Minister and Philemons sonne as some thinke yet their houses were distinct as appeares by S. Hieromes Commentarie vpon this place Ambiguum est vtrum Ecclesiam quae in domo Archippi sit an eam quae in domo Philemonis significare velit Apostolus cum dicit se scribere Ecclesiae quae in domo eius est sed mihi videtur non ad Archippi sed ad Philemonis referendum esse personam c. Yea Haymo saies directly asking why S. Paul salutes no Bishops Priests or other

Clergy-men writing to the Galatians as he does whē he writes to other Churches Quia nondum habebant neque Episcopum neque Rectorem aliquem ideoque facilius sedici potuerunt And yet Galatia a Church or many Churches in Galatia as it is cap. 1. v. 2. But so much may suffice to his first collection § 48. Now to his second That the Bishop himselfe and other his colleagues here of the Church of England are neither true Bishops nor of any succession mission or vocation viz. because they enter not in by the doore that is are not ordained by Popish Bishops in whom alone the streame of succession runs along as he surmiseth though to this last I shall speak more distinctly by and by Yet in the meane while to answer to his wise illation iuxta prudentiam hominis as Salomon biddes vs Pope Nicholas their first was of another minde as it may seeme at least by his answer ad Consulta Bulgarorū c. 14. where when the people of that place would haue had a certaine Grecian to haue lost his eares to haue his nose slit and other such disgraces for preaching Christ though to the benefit of the people yet without any lawfull ordination the Pope dissents from them and qualifies the matter by these words of the Apostle Siue occasione siue QVOCVNQVE MODO Christus praedicetur non laboro yea hee concludes thus euen of the generall question out of another Popes mouth his predecessor a Pope you see quoting his predecessor Pope and the Apostle S. Paul too Non quaerite quis vel qualis praedicet sed quem praedicet It is no matter who nor what kind of man it is that preacheth but whom hee preacheth viz. whether hee preach Christ or no. Which last words are as strange to me as contrarie to the Adioynder in this place And so perhaps is that peruerting of the Apostles sentence before cited For when wee say Non interest quis praedicet vel qualis we are not to meane it of morall idoneity or morall sufficiencie but of Ecclesiasticall as the Schoole teaches So is the Pope to the Adioynder and the Schoole to the Pope and hard but the truth to them all contrarie In the 16. chapter of the said Responsa it seemes the people had executed their wrath vpon that poore caityfe that had fained himselfe Priest and cropt his eares and done him the despight which afore they trauailed with but questioned whether they might doe it lawfully or no. Belike the Popes answer had not come to their hands or else passion was deafe to milder aduise Whereupon in reproouing their hard vsage of him hee proceeds thus to excuse the matter Si Dauid esse se furiosum finxit vt suam tantum salutem operari posset quam noxam contraxit qui tot hominum multitudinem QV OQV O MODO de potestate Diaboli aternae perditionis abstraxit In English thus If Dauid fained himselfe mad onely to saue his life what fault was he in that pluckt so many men out of the power of the deuill and from eternall perdition IT IS NO MATTER HOVV Is this good diuinitie Or may you plead so and not wee § 49. As for that which he produceth out of Bishop Barlowes Sermon to fortifie this point yet a little better against vs it is meerely ridiculous because when Bishop Barlowe speaks of the succession of Bishops to be the root of Christian fellowship and the proofe of Christian doctrine he meanes as Irenaeus takes succession cum charismate veritatis with the gift of truth which in you is wanting in your hands in your mouthes is found nothing as the Psalmist speakes Doe we not read in S. Austen that Iudas Iudae succedit aliquoties Com. in Psal 141. and lupi agnis id est Apostolis Act. 20. 29. or nox dici as Gregory Nazianzene speakes and morbus sanitati that is one bad man suceedes another and good men are succeeded by the bad many times neither of which successions auaile you any thing or are to be gloried in Neither againe are we heretikes for dissenting from them of whome we tooke our ordination as you rashly imply in your numb 35. For the power of ordination is not taken away de facto from an heretical Bishop vnles he be sentenced and inhibited by authoritie And after that too perhaps the orders are good that he conferres though himselfe doe amisse in peruerting discipline and violating the commission of his superiours Fieri non debuit factum valuit as the common saying is § 50. But to come at last to the third point which is the ground and bottome of the other twaine and so an ende of this matter and in the next of the whole if God say Amen You say Our Bishops in the beginning of the raigne of Queene Elizabeth ordained themselues by mutuall compact beeing destitute of other helpe from Welsh and Irish which in vaine they sollicited And you produce your author one Thomas Neale a worthy wight no doubt though no more be said in conmendation of him Yet you adde that he was Reader of the Hebrew Lecture in Oxford afterward it may well be And thus you haue approoued as you thinke at least that our men were not consecrated by lawfull Bishops and lawfully called I meane ordained of them that your selues call Catholiques From whence what flowes That Clergy wee haue none nor Church none and the Bishop is no Bishop against whom you write c. But these two inferences we haue discussed before how well they follow out of the premisses though they were graunted As for the Bishop in particular that reuerend Prelate the obiect of your enuy and the subiect of our controuersie I might say much and yet conuince in short that the defect of oyle cannot hinder his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher said wittily that it was not possible that Hercules should be debarred heauen because he was not initiate so that the Bishop should be no Bishop for lacke of Ordainers But the greater his worth the more my silence and his scorne of these reproaches à magnitudine animi non à superbia as Tully saics of Socrates bridles me euen dumbe The summe is that when we say our Bishops were ordained by yours we meane by such as were first ordained by your Bishops though not persisting in their Relligion happily They were yours by Primitiue ordination not yours by constance of profession And this was enough to make good their act For the power by them receiued through imposition of hands makes them fit ordainers not the stedfastnesse of their faith or keeping close to the doctrine or else euery faithfull man might be a lawfull ordainer which you are loath to grant to euery faithfull Priest and much more to Lay-men It were not hard to shewe who consecrated the first Bishop in Queen Elizabeths time which was Archbishop Parker Bishop Barlow I trow was one

should Peter haue been the rocke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if so precise regard had been had to his faith as to value it with his primacie so much for so much by way of meed and merit as you pretend and yet no Simonists but either all the Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 2. 1. which are dignifyed with a faith nothing inferiour to ours euen to Peters selfe or the poore woman in the Gospel of whome our Sauiour affirmed O woman great is thy faith or lastly the Centurion Verily I haue not found so great faith in Israel § 9. But in silentio reliquorum while others held their peace and primum cognoscere eloqui illud quod nondum vox humana protulerat that was it that made S. Peters confession so glorious and so remarkeable witnes Hilary witnes diuers more whome I forbeare to name And in that sense he might instly be tearmed a foundation or a prime workman not but that others followed or consented with him and so foundations too Apocal. 21. but his zeale was such he spake first for which hast it is not like he was made cheife gouernour § 10. There remaines S. Maximus and first whether he were that same Bishop of Turin or no. Which the Bishop denyed not as not hasty that way although the case were plainer to be so peremptory it is enough for you to determine magistraliter but left vnder doubt the rather because the Sermons that are attributed to Maximus haue beene printed with S. Ambroses in times past and so vncertaine to whom to be adiudged as in many other fathers it fareth at this day And if your obseruatiō be good which you bring out of Gennadius you see what profit the Bishops doubting hath brought with it I would say praise and commendation to you if it were thought to be your owne which you will hardly perswade them that know you here not to haue dropt out of the Note-booke of some of your good Masters As for the Sermons de tempore not made as the Bishop said in S. August time which you call a scaepe or a not able ouersight of his and you thinke you might call it a flat lie according to the rest of your maydenly modesty you are answered before yea your selfe haue answered your selfe in that point as Siseraes mother did that at least S. August gaue no such titles to his sermons whatsoeuer they did that came after Yet in producing Witnesses is it not reason that you should call them by their proper and right names or else they loose the force of their credite for deposition And this was all that the Bishop made sticke at concerning that point § 11. Now to the authority it selfe the Bishops answer thereto Quanti igitur merits apud Deum suum Petrus which you persist to construe Of how great merit was Peter with his God so hardly are you driuen with the dogge from his licourment as if Peters merit had beene to rowe the boat and his reward to be made the gouernour of the world whereas the indifferent translator would rather haue construed it thus Of how great interest or how great account therefore was Peter with his God antecedens pro consequente which your Rhetorique cannot be ignorant of that quote Quintilian afterward about the trope Catachresis who after the rowing of a little boate had the gouernement of the whole Church committed to him Thus Maximus And the more to blame you then as the Bishop well answers you to assigne him the gouernment of a particular Church Peter I meane so in effect to rob him of the Vniuersall For we deny not but that both he and his fellow Apostles had the whole Church committed to their care ioyntly and seuerally without any limitation And surely Maximus his words import no more As for that the Bishop saies that Y O V haue giuen him the gouernment of a particular Church after the gouernment of the whole haue not You I pray giuen it him in that You allow it him that You stand for it to be his against them that make question of it Will you neuer leaue this dissembling of your skill to take all things in so wrong a sense and by the left handle as Epictetus calls it Isay You haue giuen it him Not wee but Christ you will say You meane perhaps of his Vniuersall gouernment of the whole Church which in a sense we grant you as common to the rest and not to be transmitted to posterity In your sense you are as farre from euicting any such thing for ought I see as if you had neuer gone about it that he should be the ordinary pastor onely and the rest the extraordinaries But to the particular Church of Rome you will not say your selues that Christ designed him no more then to Antioch which he abandoned after possession but rather his owne choice if not your fiction For you haue giuen him leaue to sleet and to chop and to fixe his seate else where then at Rome when so seemes good Only piè wee must beleeue that hee will not doe so in hast Howbeit if wee should deny that he was euer at Rome as some haue bin mooued by no weak grounds to do as both collections out of Scripture and supputations of the time when he should arriue there yet your argument is strange whereby you would approoue it here in your num 15. where you say it is demonstrated and as it were proclaimed by the continuall successions of Bishops in that Sea to this very day Call you this a demonstration of Peters being at Rome that Bishops neuer failed in that Sea to this day ergò S. Peter was the first that sate there Though againe it were no hard matter to disprooue the continuance of your Bishops in that Sea euen at sundry seasons if it were pertinent to this place But howsoeuer that be you ought to bring a more colourable argument of Peters sitting there as I take it For of many that I haue heard this is simply the simplest Neither is that much better which you vaunt farre more in if it be possible writing thus in the same numb And withall he addes a strange Parenthesis quasi ea totius pars non esset as though the same particular Church of Rome were not a part of the whole As who would say that S. Peter could not be gouernour both of the whole Church and of a particular Church Wherein he argueth as wisely as if he should say that a Bishop of Ely could not be gouernour of the particular Church of Ely and of the whole Diocese or that a Bishop of Canterbury could not be gouernour of that Bishopricke and primate of England or that a generall of an army could not gouerne a particular company and yet be generall of the whole army And here though you would seeme to haue triumphed ouer the Bishop in your impregnable

little by this new purgation For first this is generall and encloseth all Non potest aliquis omnia in praesenti vitâ operari Then necessary not subiect to be diminished or released by the prayers of the liuing Vpon which foundation neuerthelesse your market-house is erected And lastly not torments but tentations remaine for vs and fresh combates if these say true Your pots may freeze then for all this Purgatorie But at least it followes from prayers for the dead which you bid vs marke here As if in the auncient Liturgies the Virgin Mary were not prayed for whom you so quit from Purgatorie that you excuse from death in other some the Martyrs who goe not thither by your doctrine but are glorified immediately yea all soules and all departed are prayed for by others Yet not onely S. Bernards soule flow immediately to heauen as your Authors informe vs. but euen Father Hozius the Iesuite and I know not who of that crew their soules were seene fleeting thither as fast by some of their owne consederacy forsooth that we may beleeue it the rather S. Cyrill in his Catechis quotes the words of the Greeke seruice thus Offerimus pro omnibus qui●… saculo tibi placuerunt Sanctis We offer for all Saints and righteous persons that haue beene pleasing to thee O Lord from the beginning of the world And more peremptorily afterward to shew that euen profit accrueth here of the soules departed but what profit you may thinke sith he makes it common to the soules of the most righteous iust themselues euen all of thē Magnam vtilitatem credentes accessuram eorum animabus pro quibus offertur which puzles your Pamelius who quotes that to prooue the cleane contrarie of it which it importeth Gregorie Nazianz Orat. in Caesarium sratrem though hee had laid downe his ground that Caesari●… was saued and his soule enriched with competent honours dignum fructificaret honorem yet he prayes thus to God in the sequele for him Nunc O Domine Caesarium suscipe Tuis eum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Receiue him Lord we giue thee him whome thou hast alreadie taken Of which manner of prayer I shall speake a little after S. Ambrose is not slack to pray for Valentinian S. Austen for his mother Monica though they assure themselues of their exemption frō all manner of paine Et credo iamfeceris quod te rogo saith S. Austen sed tamen voluntaria or is mei approba Domine And I beleeue Lord thou hast alreadie done this but yet Lord accept the free-will offerings of my mouth But let Gregorie de Valentia cast it hardly Tom. 4. Com. Theolog. Disput 6. Quaest 6. Punct 1. De forma Eucharistiae thus hee sayes Facit saepe magnitudo affectûs in Sanctis vt illud tanquam in excasi quadam petant à Deo quodtamen iam factum est The Saints in transportation many times pray for things alreadie graunted The same saith S. Chrysostome of S. Paul Hom. 10. in 4. ad Coloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He begs for what he hath alreadie Holy Iob also concurring cap. 9. Cùm vocantem me exaudierit non tamen credo quòd audier it vocem meam When he heares me calling vpon him yet I scarce beleeue that he hath heard my voice and therefore importune him with fresh suite for the same thing Yea Maldonate the Iesuite giues as much out of the Author Imperfecti commenting vpon Matt. 6. 11. Vocari volunt panem nostrum illum etiam ipsum quem iam habemus quem nihilominùs à Deo petere iubemur Quod verum quidem pium est c. So as not onely in extasie and transportation as Valentia would but in the daily forme of prayer prescribed by our Sauiour to the whole Church the Saints are to pray for things alreadie had But returne we where we left § 35. The last is of Florentius apoore old man of Hippo who hauing lost his cloake S. Austen saies he praied at the monuments of certaine Martyrs but not to them The young men scoft him say you for praying to the Martyrs It seemes then it was no such vse to doe so For they were not Pagan young men but more likely Christian And though they mocked him eo ipso nomine for praying to the Martyrs yet it followes not that he did so for euen our Sauiour was mockt as praying to Elias when he praied to his Father onely So it might be that neither Florentius praied to any but to God and the young men mocking him as praying to the Martyrs declared the iudgement of those times and those parts which was that Martyrs were not to be prayed to You say they mockt him not for praying to the Martyrs but for requesting of them quinquagenos folles so many pieces of money towardes his cloake Which is not likely he would capitulate so precisely with Saints for the buying of a new cloake but if he did you may weigh his wisdom and thinke how fit a man to square the faith of Gods Church by his actions Cartosus the cooke might say Ecce quomodò Martyres te vestierunt behold how the Martyrs haue clothed thee though neither Florentius praied to them nor Cartosus allowed such praier to be lawfull but onely comforting him against the taunts of the young men who had impured that to him to pray to Martyrs S. Austens epiphonema Cui nisi huic fidei attestantur ista miracula to what faith doe these miracles beare witnes c. hurts not vs who denie not miracles though they that call for them vntimely driue our Sauiour to groanes againe Mark 8. 12. nor wish ill to Martyrs and least of all to Faith but say that faith in Saints and prayer to the dead are both of them repugnant to the right faith of our Lord Iesus Christ. To the eight Chapter The Bishops arguments against Praying to Saints are maintained which the Adioynder saith may be expected in all likelihood that he should satisfie and therefore addresseth himselfe thereunto in this chapter The Canon of the Church of England about the Crosse in Baptisme neither guiltie of imposture nor any otherwaies to blame Wrangling iuggling trifling and the rest of his braue Rhetorique wherewith he fronts the Bishop returned vpon himselfe rather in proofe then words § 1. YOV call it the Bishops abusing of Theoderet to quote as much of the text onely as was most pregnant to the matter in hand besides that you know his accustomed breuity And yet professing to lay downe Theodonets place you dare not your selfe lay it downe at large I will adde what you left out The question betweene vs arises of the 35. Canon of the Councell of Laodicea Of that Theodoret in his Comment vpon the 2. to the Coloss thus They which defended the law did prouoke them also to the worship of Angels saying that the law was giuen by them Now this fault remained in Phrygia

first Bishop of Bath and Wells then of Chichester who was made both Priest and Bishop in the time of King Henry the 8. And therefore you may be sure by men of your Relligion and by Popish Bishops Bishop Scory Bishop of Chichester first and after of Hereford was another who was made Priest in King Henries time and Bishop in King Edwards Bishop Hodgkin Suffragan of Bedford made Bishop in Queene Maries time Miles Couerdale Bishop in King Edwards time c. So as neither did our Bishops consecrate themselues by compact or playing booty as you malitiously slaunder them and the other Bishops that were vsed in their consecration were partly made Priests partly Bishops in former Princes raignes those Popish but all before the raigne of Queene Elizabeth I might adde much more here as I haue read it taken out of the originall Archiues of the Church of Canterbury about the iudgment of 6. Doctors of the Ciuill Law who all subscribed that the Commission for their consecration graunted by the Queenes Maiesty to the persons abouenamed was iustifiable and lawfull viz. William Maye Robert Weston Edward Leeds Henry Haruey Thomas Yale Nicholas Bullingham I thinke your Neale himselfe if he had been of the profession and not reading his Ebria or addicted to lyes rather then to the lawes would not haue dissented from the opinion of so many sages Marry if you meane of Bishop Cranmer his consecration is more pregnant yet and confirmed by sundry Buls of Pope Clement the seuenth as if need were might be specified at large The first whereof was to King Henry the 8. two other to the elect himselfe Thomas Cant. the fourth to all the brethren and suffragans of the Church of Canterbury the fifth to the Clergy of the Citie and Diocesse of Canterbury And so diuers more which here I omit for breuitie sake He was consecrated 1533. ann Reg. Henrici 8. 24. March 30. by Iohn Bishop of Lincoln and Iohn Bishop of Exceter and Henry Bishop of Asaph The same day also accepit pallium Yea he paid the Pope 900. duckets in gold for his Bulls But as far as I perceiue you cauil not the consecration of Archbishop Cranmer but onely them that were made in Queene Elizabeths dayes viz. Archbishop Parker and the rest And the reason to me seemes to be this because the Pope had a fleece out of the ones consecration none out of the others nor neuer since Certamen mouistis opes All your stirres are for Peter-pence and smoak-pence and golden duckats and such were irritamenta malorum § 51. This which I haue assirmed of the consecration of these two Archbishops not onely Mr. Mason of his exact knowledge will iustifie to your head or any of you all notwithstanding your braue Appendix at the ende of your Adioynder then which I neuer saw a more filly plea but almost any nouice in the Church of England And if my leasure would permit or that were now my taske how easily might I detect the sundry absurdities that your Appendix containeth First Num. 4. you alleadge a statute of Ann. 1. Eliz. cap. 1. and Dr. Stapleton vrging it against Bishop Horne That no Bishop should be held for a Bishophere in England without due consecration before had c. Yet you argue in the same place but more importunately soone after Num. 9. that both Stapleton and Harding would neuer haue pressed Bishop Iewel and the rest with want of due consecration if this Register had been true or any such thing to haue beene shewed in those times But if Stapleton and Harding bee so authenticall with you that whatsoeuer they once vrge vs with is straight vnanswerable then I confesse we are in a wofull case And yet to say somewhat in defence of them too without graunting your slaunder of our first Bishops in the Queenes time what if the mislike that they had to those consecrations was because they were not consecrated by Popish Bishops for Protestant Bishops is of your putting in into Mr. Hardings words num 11. and not such as were ordained by the Popish Are you not ashamed to confound these things so grossely and vtterly to mistake the state of the question If Harding and Stapleton therefore were so considerate men that a false imputation could not proceed from them their meaning was this What Bishop consecrated you that is what Popish Bishop or Catholique Bishop in your sense But if they meant that they rusht in either without any consecration or basely agreed to consecrate one another a deuise meeter for boy-boy-Bishops such as Popery aboundeth with then for godly and graue Prelates of the Church of England they were doubtlesse inconsiderate and if neuer before this time or neuer in any any other matter which is more then the fame that goes of them yet for this one part iustly to be so censured Vnlesse their absence from their country and not consulting of the Register might plead their pardon in tanto I graunt not in toto but howsoeuer it be this is a strange argument of yours to confront a Register with the life of things past the image of truth the memory of times the light of memory that Harding and Stapleton would neuer haue been so bold as to contradict it if it had beene so Nay then why should Queene Elizabeth prouide by Statute as your selfe here tell vs and her graue Counsellors deuise vnder her which Counsellours you may bee sure neither wanted foresight and were most faithfull to her in all her proceedings That no Bishops should goe for Bishops here in the Church of England which wanted due consecration if she meant shortly after to set vp and authorize a generation of pseudo-Pseudo-Bishops in the same Church her selfe Had not this been to kill the very life of her intents and to alienate the people from embracing the Relligion that she was minded to promote with all her power For this Act of Parliament you say was Ann. 1. of Q Elizabeth But both the Arch-bishop the other Bishops were not consecrated till about the beginning of the second yeare of the Queenes raigne Bishop Parker in December Bishop Iewel in Ianuary c. Now then let me aske you a ratte trackt to death by the apparant euidence impression of your owne marks for I assure you but for your owne text here I had neuer considered of this statute of Queene Elizabeth let me aske you I say Is this good Logicke Harding and Stapleton though prickt with passion and enuying other folkes good fortunes would neuer haue accused Bishop Iewell their aduersary if the case had not been cleere And is not this much more forcible Queene Elizabeth and her sage Counsellors would not haue forbid that thing by act of Parliament which shortly after she meant to licence and to put in practise in the open view of the whole world But what should I stand arguing with such a beastly iangler that calls Bishop Iewells answer

blandiatur quasi immunis à contagione delicto esse possit cum sacerdote peccatore communicans ad iniustum atque illicitum praepositi sui Episcopatum consensum suum accommodans cum per Oseam deus doceat omnes omnino ad peccatum constringi qui fuerint profuni iniusti sacerdotis sacrificio cotaminati Apostatare à side Lyr. in Matt. Apostatici saltem apotastici PP Geneb August cp 48. Commonitorio 〈◊〉 Actis Lib 7. loc c. 1. Omnes Sancti vno ore asseverarunt B. Vrginem in peccata conceptā Vnlesse you will admit of the rotten glosse of Pa●… de Palacio in his Comm. vpon S. Matth. cap. 5. that the Si indeede is put vpon the salt degenerating because Salt stands for life and good manners and Popes and Prelates may faile in them but not vpon the Light It is not said if the light be darkned to shew that Prelates cannot faile in truth of Doctrine This he Why then does he call the Pope Sal salium in the same place Is it because his manners cannot be tainted neither Or why does he say that Praelatus satuus mittendus est foras Shall the Pope be deposed for euill life It is not the fashion Or lastly why does he argue from In quo salietur co prooue that the Pope hath no superiour to salt him and therfore concludes that he cannot turne foolish because Christ saies he left nothing without remedie Is not the dunghill his remedie And yet in another place he allowes the Pope to be Pope though his light turne darknes as well as his salt follie Papa tenet cathedram etsi ignirantissimus in 16. Matth. How doe these things hang together The same he hath often in libr●… posterioribus contra Iulian. hac anno primùm ed●… per Claud. Menardum p. 170. 172. 194. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…r 12. Os labia ponuntur pro toto homine Espencaei obseruatio in ad Tit est ve●issima Ecclesiast Deut. 13. 1. c. Gal 1. 8. Com. in locum * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idolatry at lest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Euseb lib. 3. c. 32. Vide Euseb lib. 4. c. 7. c. 21. Clem. Alex. Strom. lib. 7. Tertul. de Praescrip Ammian Marcellin l. 21. Christianā relligionem absolutam simplicem anili superstitione confundens De Constan Hegesippus Tum quidem ecclesiam virginem fuisse idque antonomasticè vt declarat Baro. tom 2. Ann. 120. At deinde faciem eius nec decoram nec spectātibus dignoscibilem sed instar solis densis obtecti nubibus atque errores aperto capite in eam irruisse De praep Euan. lib. 12. 13. Item in Cant. hom 3. Non erit inconueniens sic putare In Ios c. 3. Ego sic arbitror And Audiui quendam ita dicentem This is great certaintie no doubt So Euseb of Potamiaena lib. 6. c. 5. that vndertooke to intercede for Basilides after her death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bee it as it may be as not greatly beleeuing it Valeat vt valere potest Coster Enchir. de venerat Sanct. We approach by Christ to worship the Father because by him we are reconciled to the Father Christ a sufficient bringer to the Father because a sufficient teacher of him De Satr Euchar. lib. 4. cap. 〈◊〉 As OVR RIGH PRIEST But the Saints are not so Yet this is Origens appropriating reason here And if the Schoolemen denie that an Angel may minister the cōmunion what more right haue they to of●… our praiers Is it not a priestly action Angels obedient to godly men * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bee M●… praied vnto see cap. 〈◊〉 h●… thē here Angels helpe vs though they be not praied vnto But whether it be so or not Origen is direct against praying to them For if we may not vocare how much lesse invocare Matth. 25. 54. Luk. 24. 26. item ibid. 44. Idem habet Chrys hom 8. in Matth. Let them know Creatures worship not creatures Let them know a Per Christum Dom. nostrum vsed to the Saints b A new way of redemption out of the Papists new-fangle intercessions and like that of the Persians beating the robe for the noble mans offence S. Chrysost contrariwise before quoted in 3. ad Coloss saith the honouring of Angells canie from the Deuills enuying of vs and our honuor which in all likelihood he more malignes See also Epiphan quoted in the 9. cap. how often he puts all this idolatrie to Saints and Images vpon the Deuill 1. Earthly Monarchie Lib. 5. de Pont. Rom. See c. 1. h●…s § 42. 2 Supererogation We cannot answer him one of a thousands Iob. And S. Chrys The most righteous of all need mercye in Ep. ad Philip. c. 1. Serm. 4. at large Idem habet D●…s Ep ad Demoph Idem Epiph haeresi A●… discrimen hoc assignans inter Christum alius Sanctos quod apparere vult in funcribus mortuorum Aug. lib. 9. confess c. 13. Neque enim responde bit illa nihil se debere ne convincatur c. praeclarè In the places quoted by the Adioynder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fit resemblāce for an oecumenicall Pastor * S. Aug. ad Bonifac l. 3. c. 3. If you say the Apostle and name not which Apostle we vnderstand Paul contra Psych The Adioynders examples T. 8. D. Savile Ser 〈◊〉 1. in S. Apost Paulum saepiculè aliàs 3 Adoration of Christ De Rom. Pont. l. 4. c. 16. Ambros lib. 3. de Sp. Sanct. c. 12. Aug. in Psal 98. In Psal 118. Nunquam deposuit quod semel assumpsit Axiom Theol. Also Cornel. Mus com in Rom. 8. Sacramentum Eucharistiae est Ipsa Gratia which is Christs title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2. 11. 4 Adoration of Relliques a As S. Chrysost in vlt. ad Coloss at those words Salutatio mea Pauli manu meâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It was like they would find themselues somewhat affected at the sight of Pauls hand Yet not to worship the paper So we at relliques Yet S. Pauls hand-writing not inferiour perhaps to relliques b The same saies Constantius apud Athan. Graecol p. 716. in epist ad Episc Arimini congregatos de doctrinâ verbo which S. Austen saies de codice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold the booke and doctrine venerable or worthie to be worshipped What more of the Sacrament or where the like of the species c S. Austen is of another minde quaest in Gen. 23. Corrigendus fuerat adorator Angeli The worshipper of the Angell viz. S. Iohn was to be reformed Therefore he might erre Yea therefore he did erre Act. 14. * S. Greg. idē repetit in Com. Cant. 8. praeter locos alibi citatos Now Reader iudge who comes neerer to Iudaesme the Bishop and the Church of England as F. T. obiects in diuers places or they that reuiue the worshipping of Angels vnder the new

Prince is to doe when he doubts a defection And he addes most elegantly as if he had aimed at the courses lately held by his MAIESTIE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. least proiects without prosecution be despised and derided suppose the penning of the oath without that noble iustification of it against the Cardinalls countermine which soone followed As for the Adioynder in particular a calo of that campe but the meanest of many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not to be dissembled neither what his ends are or the ends of them that aduance him for their champion We heare he is a married man though most decently he rayle against our Ministers for marrying and carpe the Bishop that defends their doing so And they haue fitted him to the full not onely with heresie the woman as Epiphanius calls her and a shrewd one too but the womans heresie For Idolatrie Disloyaltie being the womans heresies as Epiphanius also calls the one and Waltramus of Naumberge the other in particular his booke is composed of these two elements onely and out of them amounts his whole summe Also his carriage is answerable that you may know what he hath been vsed to and what schoole he hath passed through as partly may appeare by that which hath beene said for the Survay of the whole partly is to be discerned out of the Title and Superscription of euery page of his booke viz. Conviciare audactèr aliquid haerebit Turning the speech which the noble captaine sometime vsed to his souldier into the cleane contrarie Non alo te vt pugnes sed vt latres modò atque incestes Onely giue thy booke a broad and a bitter title Call it A Discouerie of lies and leasings of frauds and falshoods vsed by the Bishop say somewhat that so worthie a monument and preuailing with the world may not seeme to goe cleere away without some contradiction Dart disgraces vent thy virulences fling reproaches boldly though thou canst fasten none And the rather because some Priests are said to stagger here in England after their reading the Bishops Answer to the Cardinalls Apologie and considering how he satisfies the very choicest proofes that the Cardinall could bring etiam totis cōtra veritatē viribus vtens besides his own chusing what points he would speak to the Adioynd taske must be vincta venari as Cyrus was wont to say of his huntings in a garden after the Median fashiō to hunt bound beasts namely to keepe them Popish that are alreadie Papists to diuert olde soakers from admitting the light shining in through the loop-holes of their double captiuitie more preiudiced consciences then imprisoned bodies for this I say the Adioynder must throw dust and cast smoake and rayle with him that beares a head to confound braines onely to disioynt iudgements and to disturbe proceedings And herein I report me to the consciences of those very Priests that haue but read his booke whether this be meet dealing for one that writes against a Bishop or likely to perswade with Christian people But neither could Iannes and Iambres resist Moses in his miracles neither may the Truth of God now be outfaced with the calumnies of lewd and shameles persons as S. Paul promises vs by Moses his example for that which Miracles were then the Truth is now by the tenure of S. Pauls sentence 2. Tim. 3. 8. And as for the Bishops reputation whereof none that I haue obserued lesse sollicitous then himselfe it may well be For his glorie accrewes from hence most of all Semper adventantis fuit omen dignitatis bruta praeter modum iniuria As to persist in the storie euen now touch'd vpon when the people murmured then Aaron prospered when the assembly blustered then his rodde flourished then God gaue testimonie of his worthinesse from heauen and not before as S. Chrysostome also notes Allway when a man is most trampled here vpon earth then God is neerest hand to lift vp his scale An Abstract of the chiefer points treated in the Defence either purposely as drawne thether by the Adioynders method or by incidence And it may serue for a summarie resutation of the whole The Contents of the first Part. CHAP. 1. 1. IN what sense S. Austen saies that Peter represented the Churches person Not as Supreame Magistrate which sauours not of Scripture neither for words nor sense of Tullies Offices rather but as a patterne purposely pickt out by our Sauiour to instance vnitie in and to speake to one what he meant of all euen such as otherwise were cleane out of hearing This is debated by collation of diuers places out of S. Austen from pag. 3. to pag. 31. Insomuch as Sylvester himselfe V. Clavis § 5. Omnes Sacerdotes habent claves Nec obstat quod dictum est Petro Tibi dabo Nam hoc factum est ad ostendendū VNITATEM ECCLESIAE Yea Bellarm acknowledges it to be the exposition of some Diuines of Paris quòd Dominus oravit pro Petro vt TOTIVS Ecclesiae figuram gerebat Meaning thereby that Christ praied not for his person but for the Church which he resembled Or els Bellarm neede not reiect this exposition as he doth if they said onely that our Sauiour Christ praied for Peter as chiefe Magistrate For then it would descend fitly enough vpon the Pope which is Bellarmines drift there But he reiecteth it as I said Therefore gerere personam Ecclesiae is not to be chiefe Magistrate in his or their opinion De Rom. Pont. l. 4. c. 3. in initio 2. How Peter arriued to the glorie of Christs sufferings and yet suffered not for vs though fondly he once presumed to suffer for Christ himselfe pro liberatore liberandus as S. Aust saies Against the bartring of Satisfactions between one man an other an vsuall and againfull trade in Poperie p. 32. 33. 34. 3. Peter the fitter to paragon the Church because a great sinner and so apt to shew mercie The Church likewise in the dispensation of the Keyes p. 35. 4. Peters faults expressed by S. Austen but omitted by the Adioynder where he complaines of omissions Fiue in all to the preiudice of their Primacie not to the proofe of it as Bellarmine would p. 35. 36. c. 5. The peace of the Church stands in the gratiousnes of Princes and their wishing well to Relligion not in Iesuiticall resistance and armes p. 38. 39. c. 6. The Papists pride is the same with the Luciferians in that they will not vnderstand Petrum in petra that is the Church in Christ as S. Austen construes it p. 40. 7. The Luciferians forbid mariages as the Papists doe but not the Fathers nor the Councells though it be after vow as is most probable p. 41. 8. The words of S. Ambrose which the Adioynder impudently charges the Bishop to be of his deuising and vtterly beside the truth of all copies are manifestly shewed first to be in eleuen

we come to the place which is Chap. 3. num 36. as we are told by you In the meane time you recken without your host the Bishop graunts nothing that he will not stand to Be you but content with that which he pitches and the controuersie will soone be at an ende But did you euer heare such an impudent varlet that plaies vpon the word temporall primacie and denies they giue any such to the Pope What is their primacie but a primacie of power and if the power then be temporall is not the primacie so Now for that let but Bellarmine declare his opinion who intitles his 5. booke de Pontif. Rom. De potestate Pontificis temporali Of the temporall power of the Pope This is plaine but in the argument of the sixt chapter of the same booke more plainly Papam habere temporalem potestatem indirectè That the Pope hath temporall power at least indirectly Whereas we neither ascribe to the King spirituall primacie ouerhastily nor are wont to call his power spirituall If the Bishop haue so done let the place be named and the imputation verified wherewith F. T. chargeth vs Num. 15. though very wrongfully as if we nourished a doctrine of the Kings spirituall primacie Yet they say Sixtus Quintus would haue had those works of Bellarmine to be burnt perhaps for giuing him temporall power onely and not temporall primacy totidem verbis And here our lepus pulpamentum quaerit a wretch and most obnoxious to all manner of scorne flourishes and descants with his leaden wit vpon a corporall Bishop as he calls him Bonner I trow who excused his corpulencie wherewith hee was wont to be painted with saying he had but one doublet too little for him and the knaue hereticks alway painted him in that If you talke of a punisher of bodies he was one We doe not know God be thanked that our Bishops haue any such power in these daies by the examples we see but that you tell vs so And there was a time when your Popes themselues could inflict no punishments of this nature saies Papirius Massonius in the life of Leo the second Now all their strength stands that way And so I might say of the punishing of the purse and the gaines of the Bishops court which you so enuie wheras not onely he is not forward to deale punishments and much lesse to gain by the parties punished but I haue heard his Chancellour whom certenly you meant when you taxed the Courts vtterly disanow that their Courts condemne any body in mony howsoeuer offending How beit if Kings to whome all the power of the sword is cōmitted that is all kind of coactiue punishment should giue the Bishops leaue to mulct the purse rather then their censures should be contēned what is that to the Popes either exercising or challenging to himself I know not what tēporal power by vertue of his Apostleship and originall calling without donation or delegation from Princes Though againe if this be graunted which I beleeue not as yet because I haue beene otherwise informed as I said that the Bishops are so licensed by authoritie from his MAIESTIE here in England yet the Bishop whome you shoot at is so farre from delighting in any such markets that he had rather redeeme offences with his losse then raise profit to himselfe out of punishments Imperatorem me peperit mater said Scipio non bellatorem when one chidde him as too remisse and loath to fight So he S. Theodoret saith sweetly that there are no punishments in heauen in regione hyacinthina of which farther you may heare in his due place And the Bishops calling is a kind of heauen How much more when it is ioyned with conscience and clemencie Which is so proper to the Prelate of whome we speake as you may wonder both his Office and Sea sauouring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of mercie and compassion rather then of rigour but his nature much more And if S. Chrysostomes argument for Kings be good that they are called to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because unnointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is called to mercy because annointed with oyle it may guide you to conceiue aright herein of the Bishop whose practise acquites him without hidden emblemes or forced hieroglyphicks Vnlesse you thinke that because he handled Tortus somewhat roughly or the Cardinall either therefore he is more vindicatiue out of his disposition But for that you may remember that he was the Kings Almoner and dealt his liberalities as they had beene best deserued Now leauing the digression that this mans malepertnes hath driuen vs vnto what saies he for substance to the Bishops third exception as himselfe branches it § 43. IT is enough saies he that Cyrill and Austen denie not the temporall power of Peter though they auerre it not in their commentaries Forsooth they expound not Pasce halfe perfectly wherein surely they are to blame in so large a Commentarie as few haue written vpon that Scripture to say nothing of a thing so materiall as that or so principall rather and yet so obuious when the text lies naked before their eyes For it is a necessarie consequent the temporall power saies our Iesuit here of the spirituall Which yet Mr. Blackwell will neuer beleeue nor those authors whom he quotes to the contrarie that make it a point like the new-found lands or vnfound rather so wholly vndefined and vnresolued whether the Pope haue any such peece of dominion yea or no. Besides he should haue shewed the necessarie consequence betweene the two powers which because he does not I thinke he either saw it not or lacked abilitie to expresse his minde Me thinkes nothing easier then to conceiue so of them that though linked in vse yet diuided in nature and so likewise in subiect as Gelasius gaue caution long agoe very well of not confounding them like the two armes in a mans bodie or the two lights in the firmament so farre I am content to goe with Bonifacius yea or the two swords themselues ecce duo gladij whereof one questionlesse depended not of another though your exposition be so good that Stella is ashamed of it and diuerse more of your owne men § 44. That S. Austen acknowledged the Popes temporall primacie implyed in those words Pasce oues meas you bring no other places then we haue hitherto answered and it might be thought too largely but that you bring them againe as primus Apostolorum and propter primatum Apostolatús of which no more Let them preuaile as they can So likewise I say of representare personam which you inforce here againe to be supreame gouernour ouer the Church This is your riches that runne round in a ring and choake the children of the Prophets with your crambe and yet cry out of the Bishop for his nakednesse and pouertie in proouing the cause Numb 15. As for that you here adde that no other

ductu which was Austens triumph to confound them with the Church after he had conquered them with the Scriptures Nay in his second booke against Cresconius c. 31. he allowes such a supremacie to holy Scriptures that by direction of them do caeteris literis fidelium not onely infidelium liberè iudicemus We may freely iudge of ought other writings of faithfull men therefore of Fathers themselues by collation of Scriptures And de vnit Eccl. c. 16. Non dicimus nos nobis ideo credi oportere quòd in Ecclesiâ Christi sumus We say not we must be credited because we are in the Church § 29. As for that other place of his out of the 4. de baptism cont Denatist cap. 24. What neither Councells haue determined nor Scripture defined c. one part is for you that no Councells haue decreed your prayers to Saints no Scriptures ordained them but in the other ye are farre short Quod vniuersa tenet Ecclesia whereas you shew nothing afore the fourth age And God wot how weake Martyr pro nobis oret Let the Martyr pray for vs § 30. Numb 33. Are Godfathers and Godmothers of the substance of baptisme And yet suppose they were I hope there is a print of this very thing in Scripture See Esa 8. v. 2. I tooke vnto me faithfull witnesses Vriah the Priest and Zachariah the sonne of Ieberechiah This was at the naming of the sonne of the Prophetesse Maher-shalal-hash-baz But you answer your selfe by the words of the Canon in the same number that these rules are rules of doctrine concerning indifferent things And is our strife with you about such § 31. Mr. Rogers might well say that we are not commanded by expresse tearmes to baptize infants Yet warranted as I haue shewed you yea cōmanded but not in expresse termes which you would smother Your fopperies are neither expressely nor implicitely Scripturall § 32. To your 34. Numb where you professe to lay open a notable piece of trumpery of the Bishops of England for with such reuerence you speake when you speake of them all I pray you see how notable First the Canon neuer saies expressely nor by consequence that the Papists hold that the signe of the Crosse is of the substance of the Sacrament And yet herein you would faine obserue a contradiction betweene his ROYALL MATESTIES gratious censure of you acquiting you from that error and the words of the Canon as they may seeme to glaunce at you for so holding Such encouragement you giue his MOST EXCELLENT MAIESTIE to make the best of your errors to which his princely nature easily enclineth him and more easily might for the great benefit of Gods Church and the compounding of discords if you had the grace not to deprane him But as I was saying The Canon onely affirmes that the signe of the Crosse hath euer been accompanied of late times in the Church of England with sufficient cautions and exceptions against all popish superstition and error and againe That since the abolishing of Popery the Church of England hath euer held and taught that the signe of the Crosse is no part of the substance of that Sacrament and that the infant baptized is by vertue of baptisme receiued into the Congregation of Christs flocke as a perfect member thereof euen before it be signed with the signe of the Crosse Whereas all this while there may be other errors about the signe of the Crosse then holding it to be a part of the substance of Baptisme And from them we haue purged it Bellarmine I am sure de effectu sacram lib. 2. cap. 31. ascribes spirituall vertue to this ceremony and quotes to that ende a number of authors but wrested as his manner is Yea hee would haue it to worke wholesome effects ex opere operato What thinke you of that And how if Bellarmine either straggle and wander now from your Church herein or conuince you to be vnworthy of his MAIESTIES milde censure in attributing grace and power to this signe Lastly though your Church neuer held any such thing that is your congregatio Aquilarum as Pighius calls it your quickesighted clarkes and in that respect the Prelates might truely enforme his MAIESTIE that you your selues were neuer so grosse as to impute vertue or efficacie thereunto yet diuers simple soules lurking in the promiscuous body of popery might be tainted with this infection and in that respect it might be called a popish error though still I must tell you that the Canon doth not call it so there are errors enough besides that which the Canon might refer vnto Yea the fond perswasion of lay-Papists calling for it as violently and as importunely as for the water in baptisme which hath been knowne in this land I will not say where nor how lately because it is an error springing from Popery fostered in your bosomes though not proclaimed by your Church might well be accounted among the Popish errors from which we haue refined the signe of the Crosse by neither ascribing vertue to it holines grace nor yet necessary obseruation but onely by way of obedience where the Canon appoints and conueniencie withstandeth not for some aduertisements sake Can you doubt that there are errors and errors in Popery about the signe of the Crosse besides making it to be a part of the Sacramēt of baptisme that alleadge Nauarrus here your grand Casuist affirming that if baptisme be administred without the Crosse wee ought to supply it afterwards whereas either baptisme must then be renewed and readministred to the party which cannot be without horrible sacriledge Heb. 6. and Ephes 4. or the signing with the Crosse there is not the Crosse in baptisme if it come so long after But we treat of the Crosse in Baptisme and that is it which hath ministred all the offence Finally you say if the midwife baptize then the child must be crossed afterward So that the midwife may baptize belike not crosse A high point in your low Diuinity vnles you will haue the midwife to baptize the vnborne another worthy practise no doubt and yet then they might crosse too one as well as the other in aerem both as the Apostle speakes 1. Cor. 14. But we goe forward § 33. Numb 41. The Bishop cannot answer you say in defence of himselfe that in things indifferent it is lawfull to adde besides the written word though not otherwise for his saying is id tantùm audemus facere Wee dare onely doe that c. But be you answered That facere with the Bishop as with Moses before concerneth the maine action not the ceremonie appertaining and vesting such as praier to Saints cannot be reputed but is a seruice of it selfe and of a proper erection Though if it were a ceremonie ceremonies are like your glosses which if they deface the text they are accursed so these when they destroy the substance § 34. Num. 43. Beyond the degree of ridiculous The

the Kings of the Newe Testament c. But why should he taske vs to shew when this Translation as he calls it was made vnlesse first hee shew a Commission for himselfe to enioyne vs such trifling peice of worke rather then he or his fellowes prooue if they can for their blood that the old authority was euer taken from Kings and giuen to Church-men hee calls them Apostles here but his meaning is Popes and Termagaunts and Hildebrands Yet the new Testament I can tell him is no backe-friend to Kings whatsoeuer he thinke of it This hath partly appeared out of that which hath been said And if Kings be Soueraigne by the right of their place Constantine shall not lacke it because Nero hath abused it but Nero shall haue it though Constantine onely employ it as hee should leauing the other to his iudge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 5. 13. God iudges those whome man may not iudge which is so much the terribler as S. Chrysostome notes well vpon that place § 65. The more excellent priesthood that he would faine coine and setvp in the new Testament to defie Kings with is a most excellent fancy as he aboundeth with many of them vulesse he measure excellencie by no vulgar ell Which the Iesuites will not Dextra mihi Deus est telum They call the Church indeed a spirituall body as this prater doth soone after Numb 50. but their cubite is not Christian nor their sicle of the Sanctuary their arme is meere flesh that they trust to finally So was not the Apostles vnder whose name they march of whome he that said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 3. 8. sayes soone after in the same Epistle vnderstanding his calling which these are strangers to c. 10. v. 3 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If they hold to the first let them take in the second The spirit ioynes them who shall separate them And now lastly to his Numb 45. 46. where he dares do nothing without a precept of Scripture for it so tender conscienced he is wax'd of late Scripture wants no precepts of submission to Princes euen in the highest Clergy-man that a concerning the most sacred duties but Malchus venter amiseruns aures Sloth and Surlynesse haue no eares to heare with they will not suffer them to heare what the Spirit saith vnto the Churches Returning into our way I thinke it long till I dissolue his last cauils § 66. Where seeking to make the Bishop to contradict our Diuines about the extent of Supremacie he yeelds him such testimony of consent with them all in his very first words euen those that seem to be furthest off as none greater shall need for this time to shew how much at ods he is with himselfe that would faine set enmitie between the Bishop and others I make no doubt saies he but all the Puritanes of England and Scotland will subscribe to this c. To what trow you To the Bishops declaration and defence of Supremacie God grant it I beseech him if our sinnes hinder not Wherin is it short then what halteth or what faulteth the Bishops iudgement about Supremacie First he makes it externall then tantum vt nutritis onely as a foster-father a tutour to the Church to cherish it and to defend it But more then externall gouernment who hath of it sauing God alone and his holy Spirit Who can worke vpon our inward man The very Minister Bishops pierce not hither with their Sermons their Censures their Sacraments or what you will The well is deep and they cannot reach it without another manner of plummet then their owne Ego vox saith he and that is all euen the Baptist himselfe the most stout in his generation Till Christ came they caught nothing though they fisht all night Nemo pugnauis in valle Terebinthi donee Dauidveniret ad praelium What is Paul or what is Apollos 1. Cor. 3. 5. and they are made to be iust nothing there ver 7. that is Nothing but Ministers and externall instruments working so farre as God shall giue leaue nay grace rather and concurrence with their labours else they are but blunt and nothing can bee effected On the other side if God concurre with the Magistrate and ioyne the internall hand to the externall the sword of the Lord to the sword of Gedeon no lesse is done then by the ministers tongue or whatsoeuer more wholesome seruice he may performe yea that which the Minister cannot doe with his tongue the Magistrate ofttimes with his hand brings to passe Os gladij enters farther then gladius oris with the wantons of this world that haue set shame farre from them Ebal then Gerizim preuailes more if that mortifie thousands this ten times as many Quia meliores quidem sunt quos dirigit amor sed tamen plures quos timor corrigit See S. Austens report of this found true by experiment to spare the enlarging of farther doctrines and S. Chrysostome in the Appendix at the end of this Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the needle is said to make way for the silke So that hitherto the Magistrate is not excelled by the Minister in that which they call internall gouernement The Adioynder saies God hath communicated this to man but I rather thinke he hath reserued it for himselfe to be the Lord of hearts and Bishop of soules fingens sigillatim cordaeorum But if he meane by the internall gouernement of the Church the administring of Sacraments the preaching of the word the inflicting of censures c. herein I graunt the Minister is sole conuersant the Prince meddles not with the execution but what derogation is this to the Supremacie or who euer of our Diuines went farther then so in this point So as hitherto there is neither errour against the truth of God nor yet singularitie against the iudgements of men in the Bishops doctrine about the Supremacy § 67. Now for that that he calls him ●…itium a foster-father or intorem a guardian or whatsoeuer of the same kind why he calls him as the holy Prophet before had called him and entitled him by that name when he promiseth the greatest benefit that euer befell the Church I meane of mediate and externall benefits still Erunt Reges nutritij tui Reginae nutrices tuae Esa 49. Kings shall be thy nursing fathers and Queenes whom you contemne what meruaile when Kings thy nursing mothers c. Is this a small authoritie ouer the Church thinke you which the Apostle S. Paul borrowes of the Prophet Esay to notifie his affection towards the Thessalonians by 1. Thess 2. 7 affection and yet not void of authoritie and ruie rule and authoritie and yet louing and fatherly not tyrannous not insulting What is more in the Pastor then in the Nutritius in Feed my lambes then in