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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19060	A refutation of M. Ioseph Hall his apologeticall discourse, for the marriage of ecclesiasticall persons directed vnto M. Iohn VVhiting. In which is demonstrated the marriages of bishops, priests &c. to want all warrant of Scriptures or antiquity: and the freedome for such marriages, so often in the sayd discourse vrged, mentioned, and challenged to be a meere fiction. Written at the request of an English Protestant, by C.E. a Catholike priest.	Coffin, Edward, 1571-1626.	1619 (1619)	STC 5475; ESTC S108444	239,667	398

stout Prelate without any touch of disgrace in all that he writeth of him which had not beene spared had he found any thing in him that had beene lyable thereunto and Iohn Fox who ●lthough he speake well of few yet he out of others commendeth S. Anselme when he treateth of his election albeit afterwards he do discommend him euen for that for which by all S. Dunstā S. oswald S Ethelwolde other Authours of former ages he hath beene iudged most commendable 105. Of S. Dunstan Oswald and Ethelwolde we haue before spoken and VVilliam of Malmesbury is pro●use in the prayse of ech of them a part in their liues and no meruaile for all three were very holy men and not only admired in England but reuerenced abroad and by the whole Church acknowledged for Saints of the first to wit S. Dunstane inough for this matter hath beene sayd aheady and of S. Oswald M. Godwin giueth him this Encomium be was very learned and left some testimonyes therof in writing not yet perished for the integrity also of his life and conuersation he was much reuerenced the greatest fault that I find in him is that he was very earnest in setting forth that doctrine of Diuells that debarreth men of lawfull marriage c. many miracles are reported to haue been done at his tombe in regard whereof the posterity would needs make him a Saint So he Of the third Matthew VVestminster sayth writing of his death Eodem anno S. Ethelwaldus migrauit ad Dominum In this yeare S. Ethelwald went to our Lord or departed this life this title of Saint is giuen him by all our writers of these tymes and M. Halls friend Henry Huntington Hunting l 5. in ●●gar Houeder ibide●s much prayseth him saying that he was ●gregius Praesul aedificator sepium auertens semitas imquitatis plantans radices charitatis A worthy Prelate a builder vp of the hedges of vertue turning men from the paths of iniquity planting in them the root of charity and in fine of them all three Malmesbury writeth that Mi●u●runt per Malm●s l. 2. de gestis Pontij 〈…〉 Angliam vt lumina crederes è ●aelo arridere ●ydera They shined ouer England as ●ights in so much as you would haue thought the stars to send their cōfort from heauen So he And so much of these 106. But now for such Priests as had their Trulls if you looke into the monuments of antiquity The incontinent Clergy as the summ of the world cōmended by none what memory or mention is made of them you shall either find nothing at all or that they were the very scumme and refuse of the Clergy and M. Hall hauing raked this impure dunghill could find but one only man to speake for him to wit Henry Huntington who yet hath but these words Hoc Concilium prohibuit vxores Sacerdotibus Anglorum antea non prohibitas In Hunting in anno 1101. deliuering of which short sentence M. Hal maks vs three vntruths for thus he writeth Anselme sayth that Historian was the first that forbad marriage vnto the Clergy of England and this was about the yeare of our Lord 1080. til then euer free So M. Hall But by his leaue Huntington doth not say that S. Anselme was the first that forbad marriage to the Clergy for S. Dunstane had forbidden it more then a hundred years before againe this was not about the yeare of our Lord 1080. for Huntington himselfe expresly putteth it more then twenty yeares after and this yeare twice set down in the margent was more then twelue yeares before S. Anselme was Bishop or had any thing to do in England If he meane 1108. wherein as I confesse there was held a Councell so I deny that this can agree with Huntington who putteth it the next yeare after K. Henryes coronatiō which was in the year 1100. and lastly it is vntrue that marriage of Priestes till then was euer free for it is inough for the verifying of his words vnles M. Hall will haue him to contradict himselfe and all truth that in the trouble some tyme of VVilliam Conqueror and his sonne VVilliam Rufus who sold the Bishopricks of England for money the Priests had gotten this liberty which Commentary his words will well support for truly translated they are only these In this Councell S. Anselme prohibited wiues to English Priests before not prohibited for the word before may signify immediatly before in which tyme perhaps though they were not allowed yet the wickednes of that King weaknes of the Symoniacall Bishops wanting so long their Metropolitan and licentiousnes of the Clergy forced the better sort of Pastours to tolerate that which although they did condemne yet could not redresse 207. And this being the only witnes and he if he meane as M. Hall will haue him being Henry Huntingtons ill demeanour in his history taken tardy in his euidence and that both in respect of the tyme and matter for the first he putteth a yeare to soone and altogeather misreporteth the later his wordes in this matter cannot preiudice our cause vnles they were seconded by some better authority of more vpright and indifferent iudgment for this Henry was so far set on this marriage matter and to impugne the aduersaryes thereof as he seemeth quite to haue forgotten the law of a History which requireth all truth and integrity in the things related in both which this man was deficient for in all S. Dunstans life he neuer speaketh of this matter which yet was the chiefest matter of moment then debated and on the other side he commendeth him who opened the fluse to let out all this puddle of impurity amongst the Clergy I meane Edwyn elder Brother vnto King Edgar of whome our best Historiographers report much villany for which halfe his When by what occasion this licentious liberty entred into England Matth. VVestin anu 956. Kingdome was taken from him by the insur●ection of his subiects and giuen to his brother and as well for that as other misfortunes soone after dyed hauing raigned but foure yeares of whome as Stow well noteth is lest no honest memory vnles that which Matthew VVestminster writeth of him Cum annis quatuor libidinosè simul tyrānicè regnum depres●sset Anglorum iusto Dei iudicio desunctus c. After he had foure yeares lewdly and tyrannicall abused the Kingdome of England by Gods iust iudgment he dyed And consequently he was the fitter instrument to further the● filthines of this sacrilegious marriage of the Priests and Clergy For in his tyme besides the vsuall incursions of for rayne enemyes from abroad and ciuill war●s of subiects at home where one halfe of the Realme was in armes against the other and both out of order as it still happeneth in such occasions Frequentes lites sayth Osbert sediditiones nonnullae varij confliclus hominum Osbert in vita Dunstani suborti totam terram

witles and shameles 80. And as though he meant to be faithles witles and shameles indeed presently after the words of his rash and rechles promise he faceth out so palpable an vntruth as in all the writing● I haue read of Protestants or all the lyes they haue made which are both grosse and many I neuer to my knowledge haue seene any de● 〈…〉 ered with such brauery or lusty bragging as this so as if any list to know the mans speciall tallēt or the liuely character of a shameles writer he shall not need to seeke for any other example A slaunting lye conioyned with singular impudency for speaking of this his sacred Canon which sanctifyed in his opinion the whole Councell thus he ruffleth A place I graunt sayth he miserably handled by our aduersaries and because they cannot blemish it inough indignely turne it out of the Councells what dare not impudency do against all euidences of Greeke copyes against their owne Gratian against pleas of antiquity this is the readiest way whome they cannot answere to burne what they cannot shift off to blot out and to cut the knot which they cannot vntye So M. Hall And who would not thinke that it were impossible that one so earnest in such riot of wordes with an exclamation of what dareth not impudency do in so direct so eager so confident so resolute a charge to vse such villany pardon me if I be earnest for this his behauiour is so base as I know not what other title to giue as to report a meere vntruth charge vs with a lye 81. For let this man tell vs if he can how we haue blemished how terne how burnt how cut off how blotted out against Greeke copyes Gratian and All editions of the Trullan Councell haue M. Halls Canon pleas of antiquity this Canon when the same as it is cyted by Gratian as it is in Greeke copyes as alleadged by authority is as ful as entier yea as aduantagiously set down for our Aduersaryes in our Councells as is the translation of Kemnitius which he hath giuen vs in his own margēt and of my denyall because it is not set downe with such brauery of wordes be not a sufficient answere to his affirmatiue slanderous charge let the Reader but see these editions which are all that at this present I haue by me to wit of Seuerinus Binnius which of all the rest is most ample in his third ●ome set forth in the yeare 1606. the edition of Venice printed by Dominicus Nicolinus in the yeare 1585. the Roman edition printed in the Popes Vatican 1612. and before all these the edition of Paris printed by Audoënus Paruus in the yeare 1555 and if all these editions haue it and I suppose the like of others which haue printed that Synod how do we cut it out how do we teare burne or blemish it and why doth this man so tragically exclaime and declaime against vs for that which we neither do nor pretend 82. And so far we are from burning or tearing out this Canon that in case all the Coūcells that are extant in the world were burnt torne yet this Canon would be found both in Gratian Baronius Bellarmine and others and for pleas of antiquity it is set downe by wicked Photius in his epistle to Pope Nicolas at large which is extant in Baronius and for the Greeke copye that he shall also find printed in the Vatican Baron to 10. anno 863. Nicolai 6. edition where euery page hauing two columnes one is the Greeke and the other is the Latin and to go about to cut burne blemish teare or deface a Canon cyted vrged answered by so many Authors were ridiculous and impossible and this man should haue proued that we teare and burne as he sayth this Canon indignely and not insteed of prouing which he What dareth not M. Halls impudency do could not do crye out like a Bedlam what dare not impudency do For we know that impudency will do any thing if it meet with one that will be as impudent as M. Hall for then it will euen charge vs as he doth most vauntingly with doing that which we do not but the contrary as in this particuler instance I haue clearly declared 83. I am sorry to vse this sharpnes were it not that I launce such a festred so are as lenitiues would but hurt and corrasiues must cure let M. Hall be lesse impudent and he shall find me more respectiue I loue his person but hate his heresies and will not see my cause which is common with all Catholikes betrayed or Heretikes not to be spared where their dealing is to impudēt truth by painted falshood to be misprized and if he forget all modesty so far as vpon a false iniurious charge to taxe vs also with impudency and that euen when he sheweth it himselfe in the highest degree he must haue patience if we vse so vehement a reiection Catulus the Roman Oratour earnestly pleading was demanded by his Aduersary cur latras Catule why dost thou barke Catulus and he answered quia lupum video because I see a wolfe And if I for the same cause barke more then I would for such intollerable dealing where truth is trampled vnder foot insolency aduanced I deeme it better to be too earnest then with too much mildnes to incurre the checke of the Prophet Canes muti non valentes Isa 56. latrare be like dumbe dogs not able to barke or encounter with the wolfe where his behauiour is so vnmasked and open as heere it is I hope this warning will make him more wary if he write any more to see that it be with such characters as need not make the writer to blush his friends to shame and aduersaryes to disgrace him but to draw to an end of this Councell 84. After this charge which now to his shame we haue discharged it followeth in his epistle The Romanists in the next age sayth he were somewhat more equall who seeing themselues pressed with so flat a decree confirmed by authority of Emperours as would abide no denyall began to distinguish vpon the point limiting this liberty only to the Eastern Church and graunting that all the Clergy of the East might marry not theirs So Pope Steuen the second freely confesses The tradition sayth he of Answered by Bellarmine cap. 21. §. ad 5. dico the Easterne Church is otherwise then that of the Roman Church for their Priests Deacons or Subdeacons are marryed but in this Church or the Westerne no one of the Clergy from the Subdeacon to the Bishop hath leaue to marry So M. Hall And then after his manner vauntingly sayth Liberally but not inough if he yield this why not more with other such interrogatories as I shall after set down when I haue refuted the former passage 85. Where first to pretermit the false interpretation of Deacons or Subdeacons as if they were not different

he In eolloquijs German c. de vita coniugali writeth of himselfe Ego priusquam matrimonium inieram omnino mecum statueram c. I before I was maryed had fully determined with myselfe that in case I should dye sooner then I expected that euen in the agony or pang of death I would betroth my selfe to some young mayd So sharp set was this wanton companion on marriage as he thought it necessary and that also necessitate medi to saluation and he who will consider the quicke dispatch he made in marying shall fynd that his hast was somewhat more then his good Epist ad Patremsuum Ioannem tom 2. latin VVittemberg Epist ad VVm●eslaum Linchium Luther ep ad Ioan. Ruell Ioā Durr Gasp Miller tō 9. German speed for hauing cast of the yoke of all regular discipline and bragged in a letter to his father that now he was vnder none but Christ ipse me●● est immediatus quod vocant Episcopus Abbas Prior Dominus Pater Magister alium non noui ampliùs Christ is my immediate Bishop as they call it he is my Abbot Prior Lord Father and Maister now I know no more but him the next yeare after he marryed to vse his owne words cum honesta virgine Catherina Bore quae aliquando monialis fuit with an honest virgin Catherin Bore which once had bene a Nunne and to make sure worke ne quod impedimentum obijceretur mox etiam festinatum adieci concubitum and least any impediment should occur c. 27. And he did well to mention his hasty copulation or else the effect had appeared before the cause and his Kate had shewed herselfe a mother before she had bene knowne to be his Erasm ad Danielem Mauchium Vlmēsem wife for Erasmus writing to his freind Daniell Mauchius of Vlmes thus reporteth the matter Mōtini lepidissimis literis nescio an vacet nunc respondere c. I know not whether I shall be at leasure now to answere the pleasant letter of Montinus you shall The vnluckines of Luthers ouer hasty marriage tell him a prety iest Luther laying aside his Philosophicall cloke hath marryed a wife of the noble family of the Bores a very faire mayd of six and twenty yeares of age but he hath no dowry with her and she had bene a Nunne that you may know this mariage to haue bene very lucky a few dayes after the marriage was celebrated the new wife was brought to bed so Erasmus and more compendiously Iustus Baronius Iustus Baronius opere de praescriptionibus Lutherus heri Monachus hodie sponsus cras maritus perendie Pater Luther was yesterday a monke to day a bridegrome to morrow a husband the next day after a father So he Which as you se was somewhat to hasty indeed and yet notwithstanding which is more strange after he had knowne his harlot and she was knowne to be great with child he wrote a letter to one Spalatinus Epist ad Spalatin and calleth his wife a virgin Spero saith he me os obtur asse ijs qui me vnâ cum mea desponsata mihi virgine Catharina de Bore traducunt dissamāt I hope now that I haue stopped their mouthes who staunder and defame me togeather with my espowsed virgin Catherine Bore And the like he writeth to Nicolas Amsdorsius calling her after this againe virtuosam virginem a vertuous virgin but such vertue such virgin a fit matron she was for so mad a fryer 28. Besides this precept and practise of mariage in these men to add further that the vow of perpetuall chastity is impossible to be kept may well seeme a thing impossible to be affirmed by a Christian man but Africke was neuer so full of different monsters as these men are of prodigious opinions for now nothing is so improbable but may fynd an Author and this of chastity howsoeuer it be a brutish paradox is affirmed by Luther and that in such blunt and beastly manner as I am ashamed to put downe all his words as vnwilling to let any thing passe my pen that may defile your cares or by reading offend any chast mynd Wherefore to omit other his base speaches to shew a vow of chastity for tearme of life to be impossible thus he writeth Ponamus quòd aliquis Tom. 6. de votis Monasticis pag. 221. Epist ad VVolfgangum Reiss●nbus voueat condere nouas stellas montesque transferre a● non iure vocares amentiam sed enim vo●um castitatis à tali voto nihil differt Let vs suppose that one should vow to make new starres and to remoue mountaynes would you not worthily call this vow a meer madnes but there is no difference betwene the vow of chastity and this vow So Luther and againe to the same effect Castè integrè viuere tam non est in manu nostra quàm omnia reliqua Tom. 7. pag. 505. Dei miracula to liue chastly and continently is as little in our power as are all the other miracles of almighty God and so whereas it lyeth not in our power to worke all the miracles of God to make new starres to remoue mountaynes the like no more is it in our power to liue chast which sayeth this Epicure homini à Deo nullo modo conceditur Greg. Thaumaturgus vt referunt Basil Grego Nissen Beda alij is not graunted by God to any man and indeed though I haue heard of one who remoued a mountayn yet did I neuer read of any that made new starrs though some by the reuolution of their Epicycles haue newly appeared but they were made by the same hand which made the rest and at the same tyme and therefore by good illation it will follow that as no man is able to make a new star so by Luthers doctrine no man is able to liue chast 29. And this might suffice to shew his opinion of this impossibility and it is to monstrous as yowsee but yet as though this were not more then inough he further putteth downe for surplusage this position Quàm parùm in mea potestate situm est vt vir non sim tam parùm etiam in mea potestate Luther lib. de vita coniugali Tom. 6. VVitemberg Germ. pag. 171. situm est vt absque muliere sim ac rursum quàm parùm in tua potestate est vt mulier non sis tam parùm etiam in tua potestate est vt absque viro sis quia hac res non est arbitaria seu consilij sed res necessaria ac naturalis vt omnis vir multerem habeat omnis mulier virum c. estque hoc plusquam praeceptum magis necess●rium quàm comedere bibere purgare exspuere domire vigilare As little as it lieth in my power not to be man so litle is it in my power to be without a woman and againe as little as it is in thy

not offer so as heere out of mans infirmity his essentiall substance the end of his making and the nature of the vertue Lutherus Bucerus Pellicanus sup citati it selfe which is supernatural and requireth speciall help and influxe from God we haue these vowes to be impossible and not that only but further by a contrary command to be condemned euen by him to whome for whome alone they are made and offered by the makers 4. How far M. Hall approueth all these opinions I know not for heere without any reason he only supposeth his vnreasonable position and I find him notels where to insist on any other ground then that only of the weakenes or imbecillity of Nature for in another letter to Sr Thomas Challenor in which he slaunders if his Decad. 1. epist 5. word be a slaunder the vertuous Religious Virgins of Bruxells after some other foleryes which I let passe thus he writteth They are willingly constreyned sayth he to serue a maister whome they must A malicious surmize of the English Religious of Bruxells and cannot obey whome they neither can forsake for their vowes nor can please for their frailty what followes hence late sorrow secret mischiefe misery irremediable So this wanton companion But God and before God and his Angells their owne consciences the whole world are witnesses of their purity and so far they are from all sorrow mischiefe misery as this man is from all truth conscience or honesty for besides that their innocency is so well knowne and acknowledged if this axiome or rule of his may be graunted none would find greater sorrow runne into more mischiefe and misery then marryed men 5. And not to exemplify in any other then himselfe I demand when he was in France last with the L. Hayes and was so long absent from his wife whether he would hold him for an honest man who should either openly charge or closely by insinuation cast forth suspitions that both he and at that tyme was naught with other women at Paris and his wife with some other men in England For any may as well say of them both as he of these vertuous Virgios flesh is fraile and M. Hall and his wife were far a sunder temptations are frequent a continent life is impossible especially amongst Ministers for of such as had primitias spiritus when as yet this new Ghospell was as M. Iewell in his Latin Apology reporteth in herba in the grasse or first growth Erasmus euen at that tyme did write of them all Quae malum est ista tanta salacitas vnde tantacarnu rebellio in ijs qui se iactant agi spiritu Christi What so great lasciuiousnes is this with a mischiefe whence happens it that so great rebelliō of flesh is in these Ministers who brag that they are lead by the spirit of Christ Which being so that Ministers are so wanton their wiues oftentymes but light huswiues whereas M. Hall was far from home and aswell he as his wife like others of the same impression are both fraile and fleshly what followes hence but late sorrow secret mischife misery irremediable 6. Were this Christian dealing M. Hall doth it become a Minister a Doctour a Preacher and Character-maker thus to write This is indeed satyrae and sat irae to vse your owne words for heere is more bitternes and rancour then discretion or modesty and this veine of writing may much better beseeme some light headed satyrical Poet then one that would fain be taken for a sober Deuine For standing on these grounds and impossibility I may well say to M. Hall is it possible for you and your wife so many moneths to liue chastly asunder if you did liue chastly and is it impossible that these virgins whose whole life is a continuall practise of vertue after their vowes should remaine chast or can you deuise a better argument to proue their incorrupted purity in any tribunal of the world thē that which they do bring I meane the testimonyes of al as well friends as enemyes that know thē for they liue not in any obscure corner but the eye of the world thither still resort forren Catholikes thither Heretiks of all sects thither come many English there now for many yeares haue resided either Embassadours or Agents to his Maiesty our Soueraigne let euen their enemyes iuridical verdicts be taken vnder their oath whether any of them The spirit of Catholike Religious Nunnes is far different from the spirit of the hereticall English Ministers euer heard by any of any credit that Angelicall company either in generall or particuler to be touched or so much as suspected in that kind why then do you so maliciously go about to slaunder them Why do you endeauour to make others suspect ill of such who yet neuer gaue the least occasion of any ill suspition What learning or conscience can warrant this dealing I doubt not but if your wife should aske you M. Hall how you liued out of wedlocke so many yeares before you were marryed vnto her but that you would cleare your selfe and make her belieue that you were an honest man and the like would she say and sweare vnto you if you should aske her and yet in al that tyme was flesh fraile many temptations occurred and if for so many yeares togeather you could both liue a chast life why no more why not alwayes Is it possible for you to liue the one part of your life and that the more dangerous chastly and is it impossible to liue the other I would gladly know the reason hereof wherein it is grounded why I say the later part should more force vs to marry then the former The impossibility of a chast life refuted by S. Paul 1. Tim. 5. 7. Againe this impossibility cannot stand with the doctrine of S. Paul condemning the yong widdowes mentioned and counsailing S. Timo●hy to liue chast nor yet with the common doctrine of all the Fathers exhorting to virginity especially S. Ambrose and S. Augustine in their speciall bookes thereof of which two S. Bernard sayd Ab his duabus columnis Augustino loquor Ambrosio Bernard epist 77. crede mihi difficitè auellor From which two pillers Augustine I meane and Ambrose beleeue me I am very hardly drawne for where there is impossibility or necessity there is no sinne no counsaile no exhortation as none sinne in not making new stars in not remouing of mounteynes in not working new miracles and it were ridiculous for any preacher to go about to perswade their Auditors to absteyne from all meate and drinke sleep and rest because it is impossible that our life can passe without these helpes and no lesse impertinent was it in the Fathers to preach perpetuall chastity to veile Virgins to punish vow-breakers when as they could not alter their natures it being as impossible for them as these men will haue it to continue in that purity as to