Reuel 1. and yet I would it were his Gods day by creation by ordination I would it were his by obseruation too There is one day in an Age his While it is called to day Heb. 3. The day of visitation and yet this thy day Luke 19.42 One day in a world his Matth. 7.22 In that day A day beyond the world his To day haue I begotten thee Hodie i. ab Eterno which is a nunc stans as Aquinas defines it The Heathens haue fiue famous periods of computations Ninus Monarchie Ogyges Flood Troian Warre Olympiads Vrbs condita All ours is ab illo die which S. Paul cals the fulnesse of Time But Christ hath two dayes as two commings His first In die illa radix Iesse saith Esay 11.10 The day of his comming to soiourne in the world His second 1 Cor. 1.8 The day of his returne which S. Paul cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4.30 when he comes to ransome vs and to iudge the world Both are dayes indeed In the first there is no night of his absence tho to our sense there be some little darknesse of our misery In the second no absence nor no misery A day without night Reuel 21.25 This prophesie is true of both Partially and inchoatly of the first totally and absolutely of the second Of the first so far as it makes way for and resembles the second and this as it is here principally intended so shall it be the drift of our discourse This is the day Now what of this day There shall be a Motto written An honourable Motto such as was written vpon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Turbaut of the High Priest Holinesse to the Lord And where shall it be written An honourable Motto in an ignoble place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not as Aquila and Theodotian vnder the belly of the horse super profundum Nor as Symmachus vnder his feet super incessum vmbrosum These senses are senslesse tho you take them cum grano salis as the Lawyers admonish they sauour neither the sense nor word Not as Ierome the Septuagint and Geneue super froenum Tho this hath the sense well not the word Hieroms master came a little neerer super phaleras Those of the Rabbins yet light rightest both on the word and sense which turne super Tintinnabula For ten times at least in the Chronicles and Ezra is the same word dually vsed for Cymbals and the Verbe of this root is the same whereby God would expresse the tingling of the eares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tinnient aures audientium Ier. 19. To adorne their horses with bels was not onely a fashion in those South-East Countries but in our fore-fathers dayes in this Land as it were easie to shew you but out of Chancers Antiquity and some of vs haue seene it still in vse else-where What bels then were these Not of the Priest It had beene easie to transferre his Embleme from his forehead to his skirts but of the horses The horse an vncleane beast Leuit. 11. A warlike beast Equus paratur in diem belli Prou. 21 31. Whence still shall you finde Horses and Chariots put together and In bello equis Ose 1.7 Behold this Motto had wont to be written vpon a man now vpon a beast had wont vpon an holy man The High Priest now vpon an vncleane beast before vpon a man of peace now on a beast of warre Before vpon the forehead of the High Priest now as Rab. Eliezer inter oculos betwixt the eyes of the horse But what not to continue there as some Rabbins and good Interpreters but so that of these very Bels shall be made Pots for the vse of sacrifice Like as of the glasses of the Iewish women was made a Lauer and of the iewels of the Midianitish Camels a rich Ephod This is well to come thus neere yet they shall bee promoted higher They shall be Bowles for the Altar The Pots might be greater for there was Olla grandis 2 King 4. But the bowles were more noble and more peculiarly deuoted to Gods seruice Moses shall comment vpon Zacharie Num. 7. Twelue seuerall times you haue the matter of these bowles siluer the weight 70. shekels The vse for floure and oyle for the meat-offering besides that following imployment for the incense But I hold not this dependance necessary Here are rather two distinct prophesies tho to one purpose as we shall see in the processe You see now Zacharies holy riddle read That God vnder the Gospell will effect a gratious sanctification both of things and persons and by those things which in their vse haue beene altogether profane will indifferently glorifie himselfe and worke them both to peace and holinesse And as Cyprian saith Fidem rerum cursus impleuit What now is more fit for Courtiers to heare of than an Imprese of Honour What more fit for Kings and Princes than the Imprese of the God of heauen And as in all Impreses there is a body and a soule as they are termed so are both here without any affectation the soule of it is the Motto or Word Holinesse to the Lord The body is the subiect it selfe As oft-times the very shield is the deuise The subiect Bells of the horses In the Word first see the ancient vse of Heraldry in the Scriptures That part especially which concernes Inscriptions as on Coynes Shields Ensignes If the Testament of the Patriarcks had as much credit as antiquitie all the Patriarcks had their Armes assign'd them by IACOB Iudah a Lion Dan a Serpent Nepthali an Hinde Beniamin a Wolfe Ioseph a bough and so the rest The coyne which Iacob paid to the Shechemites was stamped with a Lambe Gen. 32. And if Iudahs ring that hee left with Thamar had not had an inscription it could not so certainely haue descryed his master These coynes had a figure without a word The frontall of the High Priest had a word without a figure The sheckel of the Sanctuarie whose character wee haue oft seene had both a word and a figure the word Holy Ierusalem the figure A pot of Manna like a large chalice and Aarons rod not budding but branching out Salomon compares the Church to an Armie with Banners there could be no vse no distinction of Banners without inscriptions The Maccabees had foure Hebrew letters in their Ensigne for both their word and deuise whence they had their name Yea this is not in via onely but in patriâ They shall haue a white stone and a new name written in it The field and the armes both named and vnknowne The vse therefore of inscriptions and armes must needs be very laudable as ancient since God himselfe was the first Herald and shall be the last Yea the very Anabaptists that shake off all the yoke of Magistracie yet when they had ripened their fanaticall proiects and had raised their King Becold from the shop-bord to the Throne would not want this point of honour
Iud. c. 4. An old saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dis ipul Sammai occid baut d scipulos Hillel Epiphaa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. In nomen Mosis Acibe Annae Filiorium Assanonaei Hier. Algasia de 11. questionib 1 Cor. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribae lectionarâ—j quasi Scriptuarij vel Textuarij Pharisei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drus Matth. 9. Eodem habitu cum Scribis multebr pallio latis crepedis Calâ—eamentorum figalis procedentes Epiphan Meabauab Epiph. both Collegiate and Eremiticall These Pharises then were a fraternitie or Colledge of extraordinary deuotion whose rule was Tradition whose practise voluntary austerenesse To them the Scribes ioyned themselues as the purer Iewes for Paul cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most exquisite sect yea and as Iosephus the best expositors willingly expounding the Law according to their Traditions countenancing their traditions by the forced senses of the Law Both which professions were greatly inlarged and graced by two famous Doctors Sammai and Hillel whom some though fasly would haue the founders of them not long before Christs time for old Hillel of a 120 yeeres protracted his dayes by likely computation to ten yeeres after Christs birth How Hierome fetcheth their names with more witnesse than probabilitie from Dissipating and Profaning the Law and what bickerings and deadly quarrels were euen amongst themselues in those two famous houses and what were the foure expositions of the Law which they followed I list not now to discourse Their imployment was expounding the Law and vrging Traditions therefore their Auditors had wont to say when they called one another to Church as St. Hierome tels vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wise that is the Pharises expound to day Whence perhaps that may be interpreted of S. Paul to the Corinths Where is the wise where is the Scribe So did the Scribes too but the difference was that the Scribes were more Textuall the Pharises more Traditionall therefore obserue that the Scribe findes fault with the suspicion of blasphemie the Pharise with vnwashen hands the Scribes their Doctors exceld for learning the Pharises for pietie Their attire was the same and their fashions but the Pharises had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more sway and were more strict and Cappucine-like professed more yeeres continencie and in a word tooke more paines to goe to hell These did so carry away the hearts of the Iewes that there was no holy man which was not tearmed a Pharisee and therefore among the seuen kindes of Pharises in their Taimud they make Abraham a Pharisee of Loue Iob a Pharisee of Feare And if from the men you cast your eies vpon their righteousnesse you cannot but wonder at the curiositie of their zeale Wherein looke I beseech you first at their deuotion then their holy cariage lastly their strict obseruation of the Law Such was their deuotion that they prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Father saith oft and long thrise a day was ordinary at nine twelue and three a clocke yea their progenitors whom they would scorne not to match diuided the day into three parts Chasidim whereof one was bestowed on praier the next on the Law the third on their worke See here God had two parts of three themselues but one besides at their meales what strictnesse Praec Mosaica cam expos Rabbinorum à Munster ed. Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan Hier. in Mat. 23. Acutissimas in eis spinas ligabant vt ambulintes sedentâ—s â—â—orgerentur idm nerentur offi â—j I sephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Qui ci medit panem samaritictur ac si câ—mâ—deret sâ—illâ—m Praecept Mos cum expos Rab. á 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the new Testament the common people Vnaâ—â— ex sex opprobrijs vitandis a discipulis sapientum Comessatio cum populo tâ—rrae Ar. Mont. in Euan. Epiphan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 7.3 Praec Mos cum expos Rab. Epiphan l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Montan. in loc Praec Mos cum expos Their very disciples were taught to shame vs Christians if they had forgotten to giue thankes to returne from the field to the boord to say grace For diuine seruice the Decalogue must bee read once a day of euery man the Scribes say the first watch the Pharises any houre of the night others twice without mouing eie hand foot in a cleane place free from any excrement and foure cubits distant from any sepulchre For fasting they did it twice a weeke not popishly which Wickliffe iustly cals Foole-fasting but in earnest on Monday and Thursday Besides to omit their almes which were euery way proportionable to the rest what miserable penance did they wilfully They beat their heads against the wals as they went till bloud came whence one of their seuen Pharises is called Kizai a Pharise-draw-bloud They put thornes in their skirts to sting them themselues they lay on plankes on stones on thornes and Banus that Hermiticall Pharisee drencht himselfe oft night and day in cold water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for chastity or if you reade it without an aspiration it signifies for follie rather what could that apish and stigmaticall Friar haue done either more or worse This was their deuotion The holinesse of their cariage was such that they auoided euery thing that might carry any doubt of pollution they would not therefore conuerse with any different religion and this Law went currant amongst them Hee that eates a Samaritans bread bee as hee that eates swines-flesh An Hebrew Midwife might not helpe a Gentile not bookes not wax not incense might bee sold to them yea no familiarity might bee suffered with their owne vulgar For whereas there were three ranks among the Iewes the wise those were the Pharises their Disciples and the populus terrae as they called them this was one of the six reproaches to a nouice of the Pharises To eate with the vulgar sort and lest when they had beene abroad they should haue beene toucht by any contrary to the warning of their phylacteries they scoure themselues at their returne and eat not vnlesse they haue washt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is accurately as the Syriac oft as Erasmus or with the grip't fist as Beza following Hierome And not with euery water marke the nicenesse but with that onely which they had drawne vp with their owne labour and to make vp the measure of their pretended sanctimonie they vowed continency not perpetuall as our Romanists vrge but for eight or tenne yeeres Thus they did vnbidden How strictly did they performe what was inioyned No men so exact in their tithes I pay tithes of all saith the boasting Pharisee Of all as a great Doctor noteth it was more than hee needed God would haue a Sabbath kept they ouer-keepe it They would not on that day stop a running vessell not lay an apple to the fire not quench a burning not knocke on a table to still
you thus Why doth the same Prayer written adde to the Word which spoken addeth not Because conceiued Prayer is commanded not the other But first not your particular Prayer Secondly without mention either of conception or memorie God commands vs to pray in spirit and with the heart These circumstances onely as they are deduced from his Generals so are ours But whence soeuer it please you to fetch our Booke of publike Prayer from Rome or Hell or to what Image soeuer you please to resemble it Let moderate spirits heare what the pretious IEVVEL of England saith of it We haue come as neere as we could to the Church of the Apostles Apolog. p. 170. Accessimus c. H. Burr against Gyfford c. neither onely haue we framed our Doctrine but also our Sacraments and the forme of publike Prayers according to their Rites and Institutions Let no Iew now obiect Swines-flesh to vs He is no iudicious man that I may omit the mention of Cranmer Bucer Ridley Taylor c. some of whose hands were in it all whose voyces were for it with whom one IEWEL will not ouer-weigh ten thousand Separatists SEP The number of Sacraments seemes greater amongst you by one at the least than Christ hath left in his Testament and that is Marriage which howsoeuer you doe not in expresse termes call a Sacrament no more did Christ and the Apostles call Baptisme and the Supper Sacraments yet doe you in truth create it a Sacrament in the administration and vse of it There are the parties to bee married and their marriage representing Christ and his Church and their spirituall vnion to which mysterie saith the Oracle of your Seruice-Booke expresly God hath consecrated them there is the Ring hallowed by the said Seruice-Booke whereon it must bee laid for the Element there are the words of consecration In the Name of the Father and of the Sonne and of the Holy Ghost there is the place the Church the time vsually the Lords day the Minister the Parish Priest And being made as it is a part of Gods Worship and of the Ministers office what is it if it be not a Sacrament It is a part of Prayer or preaching and with a Sacrament it hath the greatest consimilitude but an Idoll I am sure it is in the celebration of it being made a Ministeriall duty and part of Gods worship without warrant call it by what name you will SECTION XXXVIII HOw did Confirmation escape this number how did Ordination Marriage not made a Sacrament by the Church of England it was your ouer-sight I feare not your charitie some things seeme and are not such is this your number of our Sacraments you will needs haue vs take-in marriage into this ranke why so wee doe not you confesse call it a Sacrament as the vulgar misinterpreting Pauls Mysterium Eph. 5. why should we not if we so esteemed it wherfore â—erue names but to denotate the nature of things if wee were not ashamed of the opinion we could not be ashamed of the word No more say you did Christ and his Apostles call Baptisme and the Supper Sacraments but we doe and you with vs See now whether this clause doe not confute your last where hath Christ euer said There are two Sacraments Yet you dare say so what is this but in your sense an addition to the word yea we say flatly there are but two yet we doe you say in truth create it a Sacrament how oft and how resolutely hath our Church maintained against Rome that none but Christ immediately can create Sacraments If they had this aduantage against vs how could we stand How wrongfull is this force to fasten an opinion vpon our Church which she hath condemned But wherein stands this our creation It is true the parties to bee married and their marriage represent Christ and his Church and their spirituall vnion Beware lest you strike God through our sides what hath Gods Spirit said either lesse or other then this Eph. 5.25 26 27 32. Doth he not make Christ the husband the Church his Spouse Doth he not from that sweete coniunction and the effects of it argue the deare respects that should bee in marriage Or what doth the Apostle aâ—â—nde else-where vnto when hee saies as Moses of Eue wee are flesh of Christs flesh and bone of his bone And how famous amongst the ancient is that resemblance of Eue taken out of Adams side sleeping to the Church taken out of Christs side sleeping on the Crosse Since marriage therefore so clearely represents this mysterie and this vse is holy and sacred what error is it to say that marriage is consecrated to this mysterie But what is the Element The Ring These things agree not you had before made the two parties to bee the matter of this sacrament What is the matter of the Sacrament but the Element If they be the matter they are the Element and so not the Ring both cannot be If you will make the two parties to be but the receiuers how doth all the mysterie lie in their representation Or if the Ring be the Element then all the mysterie must be in the Ring not in the parties Labor to bee more perfect ere you make any more new Sacraments but this Ring is laid vpon the Seruice-booke why not For readinesse not for holinesse Nay but it is hallowed you say by the booke If it bee a Sacramentall Element it rather hallowes the booke than the booke it you are not mindfull enough for this trade But what exorcismes are vsed in this hallowing Or who euer held it any other than a ciuill pledge of fidelitie Then follow the words of Consecration I pray you what difference is there betwixt hallowing and consecration The Ring was hallowed before the booke now it must be consecrated How iâ—ely By what words In the name of the Father c. These words you know are spoken after the Ring is put on was it euer heard of that a SacrameÌ„tall Element was consecrated after it was applied See how-il your slanders are digested by you The place is the Church the time is the Lords day the Minister is the actor and is it not thus in all â—â—her reformed Churches aswell as ours Behold wee are not alone all Churches in the world if this will doe it are guiltie of three Sacraments Tell me would you not haue marriage solemnized publikely You cannot mislike though your founder seemes to require nothing heere but notice giuen to witnesses then to bed Well if publike Brâ— state of Christians 17â— you account it withall a graue and weighty businesse therefore such as must be sanctified by publike praier What place is fitter for publike praier than the Church Who is fitter to offer vp the publike prayer than the Minister who should rather ioyne the parties in Mariage than the publike deputy of that God who solemnly ioyned the first couple who rather than hee which in the
enmitie But there are some enmities more secret and which doe not outwardly bewray themselues but behold heere is publique resistance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not subiect But perhaps it will once yeeld of it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It cannot Xiphil Epist Dionis sayth the Spirit of God See in how rebellious an estate we are to God What pronenesse is heere to will good what abilitie to performe it Let the Papists if they will sacrifice to themselues as Seianus had wont of old or to their nets as the Prophet speaketh As for vs come what can come vpon our opposition wee neither can nor dare arrogate vnto our selues those things which by an holy reseruation incommunicablenesse are proper onely vnto the Highest It is safe indeed for the Papists when they will to come vp to vs but we cannot goe downe to them without a fearefull precipitation of our soules Consult Cass cit Bonauent in haec verba hoc piaruÌ„ mentium est vt nil sibi tribuunt c. Let Cassander witnesse this for vs Let Bonauenture himselfe witnes it for him This is the propertie of holy minds to attribute nothing to themselues but all to the grace of God So that how much soeuer a man ascribe to the grace of God hee swarueth not from true pietie though by giuing much to grace hee withdraw something from the power of nature or Free-will but when any thing is withdrawne from the grace of God and ought attributed to nature which is due to grace there may bee great danger to the soule Thus farre those two ingenuous Papists But to inferre wee giue all to grace the Papists something to nature and what they giue to nature we giue to God Therefore we doe and say that which is fit for holy minds they if Bonauenture may be witnesse that which swerues from piety and is ioyned with much danger of their soule SECTION IX Concerning Merits THe foundation of Popish Iustification is the freedome of our will and vpon the walls of Iustification is merit raised wee will haue no quarrell about the word Bucer cit à Cass Cypr. l. 3. ep 20. Prâ—â— Iud. The holy Fathers of old as wee all grant tooke the word in a good sense which the later Diuines haue miserably corrupted About the thing it selfe wee must striue eternally we promise a reward to good workes yea an euerlasting one It is a true word of the Iewes He that labours in the Euen shall eat on the Sabbath Qui laborauit in vespera comedet in Sabbatho Conc. Trident. Orthod expl l. 6. Caiet in Galat. for God hath promised it and will performe who yet crowneth vs in mercy and compassion as the Psalmist speaks not as the Papists in the rigour of iustice not as Andradius according to the due desert of our worke By the free gift of God and not our merits as Caietan wisely and worthily Or if any man like that word better God doth it in Iustice but in respect of his owne promise not the very dignity of our workes That a iust mans worke in the truth of the thing it selfe is of a value worthy of the reward of heauen which industrious and learned Morton cites out of the English Professor of Dowâ—y and hath a meet proportion both of equality and dignity Weston de Tripl hom off l. 2. Vid. protest Appeal lib. 2. c. 11. Tom. 1. in Th. 3. d. 11. to the recompence of eternall life as Pererius and that in it selfe without any respect of the merits and death of Christ which Suarez and Bajus shamed not to write seemes iustly to vs little lesse than blasphemie But say our moderate Papists CHRIST hath merited this merit of ours neither can any other workes challenge this to themselues but those which are done in GOD as Andradius speaks but those which are dipped and dyed in the bloud of CHRIST as our later Papists elegantly and emphatically speake But what is this but to coozen the world and to cast a mist before the eyes of the vnskilfull Our sinnes are dyed in the bloud of CHRIST not our merits Or if they also Hath CHRIST then deserued that our workes should bee perfect How comes it about that the workes of the best men are so lame and defectiue Hath he deserued that though they bee imperfect yet they might merit What iniurie is this to God what contradiction of termes Behold now so many Sauiours as good men what I doe is mine what I merit is mine whosoeuer giues me either to do or to merit Whosoeuer rides on a lame horse cannot but moue vn-euenly vneasily vncertainly what insolent ouer-weeners of their owne workes are these Papists which proclaime the actions which proceed from themselues worthy of no lesse than heauen To whom wee may iustly say as Constantine said to Acesius the Novatian Set vp ladders O yee Papists and clime vp to heauen alone Socr. l. 1. c. 7. Erigâ—â— vobis scalus c. Homo iustus 〈◊〉 c. Who can abide that noted speech of Bellarmine A iust man hath by a double title right to the same glory one by the merits of CHRIST imparted to him by grace another by his owne merits contrary to that of the Spirit of God The wages of sinne is death but The gift of God is eternall life vpon which words another Cardinall Caietan speakes in a holier fashion thus He doth not say that the wages of our righteousnesse is eternall life but The gift of God is eternall life that wee may vnderstand and learne that we attaine eternall life not by our owne merits but by the free gift of God for which cause also he addes By Iesus Christ our Lord Rom. 6. fin Behold the merit behold the righteousnesse whose wages is eternall life but to vs in respect of IESVS CHRIST it is a free gift Thus Caietan Caiet Câ—â— in Rom. 6. What could either Luther or Caluin or any Protestant say more plainly How imperfect doth the Scripture euery where proclaime both Gods graces in vs and our workes to him and though the graces of God were absolutely perfect yet they are not ours if our workes were so yet they are formerly due And if they be due to God what recompence of transcendent glory is due to vs Behold wee are both seruants and vnprofitable Not worthy saith God worthy and more say the Papists Ephess 2. By grace yee are saued through faith and that not of your selues saith God By grace indeed but yet of our selues say the Papists What insolencie is this Let our Monkes now goe and professe wilfull pouertie whiles Ezekiah did neuer so boast of his heaps of treasure as these of their spirituall wealth Hier. Epitaph Fabiolae Hierome said truely It is more hard to bee stripped of our pride than of our Gold and Iewels for euen when those outward ornaments are gone many times these inward rags swell vp the soule
soule in death the same day The same day was Q. Elizabeths Initium Regni her Coronation Ianuary 15 following That leasure enough might be taken in these great affaires the See of Canterbury continued void aboue a yeare At last in the second yeare of Q. Elizabeth 1559 December 17 was Matthew Parker legally consecrated Archb. of Canterbury by foure Bishops William Barlow formerly Bishop of Bathe then elect of Chichester Iohn Scory before of Chichester now elect of Hereford Miles Couerdale Bishop of Exeter Iohn Hodgeskins Suffragan of Bedford Mathew Parker thus irrefragably setled in the Archiepiscopall See with three other Bishops in the same Moneth of December solemnely consecrated Edmund Grindall and Edwin Sands The publike Records are euident and particular relating the Time Sunday morning after Prayers The place Lambeth-Chappell The manner Imposition of hands The consecrators Mathew Cant. William Chichester Iohn Hereford Iohn Bedford The Preacher at the Consecration Alexander Nowell afterwards the worthy Deane of Pauls The Text Take heed to your selves and to all the flocke c. The Communion lastly administred by the Archbishop For Bishop Iewel he was consecrated the Moneth following in the same forme by Mathew Cant. Edmund London Richard Ely Iohn Bedford Lastly for Bishop Horne he was consecrated a whole yeare after this by Mathew Cant. Thomas S. Dauids Edmund London Thomas Couentry and Lichfield The circumstances Time Place Form Preacher Text seuerally recorded The particulars whereof I referre to the faithfull and cleare relation of Master Francis Mason whose learned and full discourse of this subiect might haue satisfied all eyes and stopped all mouthes What incredible impudency is this then for those which pretend not Christianitie onely but the Consecration of God wilfully to raise such shamefull slanders from the pit of Hell to the disgrace of Truth to the disparagement of our holy calling Let me therefore challenge my Detector in this so important a point wherein his zeale hath so farre out-run his wit and with him all the Brats of that proud Harlot that no Church vnder Heauen can shew a more cleere eeuen vncontrolable vntroubled line of the iust succession of her Sacred Orders then this of ours if his Rome for her tyrannous Primacie could bring forth but such Cards the world vvould bee too straight for her He shall maugre be forced to confesse that either there were neuer true Orders in the Church of England which he dares not say or else that they are still Ours The Bishops in the time of King Henry the eight were vndoubted If they left Rome in some corrected opinions their Character was yet by confession a a Quis ignorat Cathol c. similiter Ordinatos verè esse Ordinatos quando Ordinator verè Episcopus fuerat adhuc erat saltem quantum ad characterem Bellar. de Rom. Pont. l. 4. c. 10. indeleble They laid their hands according to Ecclesiasticall constitution vpon the Bishops in King Edwards dayes And they both vpon the Bishops in the beginning of Queene Elizabeths They againe vpon the succeeding Inheritors of their holy Sees and they lastly vpon vs so as neuer man could shew a more certaine and exquisite Pedigree from his great Grand-father then wee can from the acknowledged Bishops of King Henries time and thence vpwards to hundreds of Generations I confesse indeed our Archbishops and Bishops haue wanted some Aaronicall accustrements Gloues Rings Sandals Miters and Pall and such other trash and our inferiours Orders haue wanted Gâ—eazing and Shauing and some other pelting Ceremonies But let C. E. proue these essentiall which we want or those Acts and Formes not essentiall vvhich we haue Et Phyllida solus habeto In the meane time the Church of England is blessed with a true Clergy and glorious and such a one as his Italian generation may impotently enuy and snarle at shall neuer presume to compete vvith in worthinesse and honour And as Doctor Taylor that couragious Martyr said at his parting Blessed bee God for holy Matrimonie SECT XVIII MY Cauiller purposely mistakes my rule of Basil the Great Refut p. 90. 91. and my Text of the Great Apostle whiles from both I resolue thus I passe not what I heare Men or Angels say while I heare God say Let him be the Husband of one Wife he wil needs so construe it as if I tooke this of S. Pauls for a command not for an allowance As if I meant to imply from hence that euery Bishop is bound to haue a Wife Who is so blind as the wilfull Their Leo b b Leo ep 87. abaâ— 85. Tam sacra semper est habita ista Praeceptio calls these words a Preception I did not If hee knew any thing he could not be ignorant that this sense is against the streame of our Church and no lesse then a Grecian errour Who knowes not the extreames of Greece and Rome and the Track of Truth betwixt them both The Greeke Church saith Hee cannot be in holy Orders that is not maried The Romish Church saith He cannot bee in holy Orders that is maried The Church Reformed sayes Hee may bee in holy Orders that is maried and conuertibly Some good friends vvould needs fetch vs into this idle Grecisme and to the societie of the old Frisons c c Espenc lib. 1. de Contin c. 1. and if Saint Ierome take it aright of Vigilantius Espencaeus and Bellarmine and our Rhemists free vs. There is no lesse difference betwixt them and vs then betwixt May and Must Libertie and Necessitie If then Let him be the Husband of one Wife argue that a Bishop may bee a maried man I haue vvhat I would and passe not for the contrarie from Men and Angels We willingly grant vvith Luther that this charge is negatiue Refut p. 91 92. Non velut sanciens dicit saith Chrysostome But this negatiue charge implyes an affirmatiue allowance we seeke for no more As for the authorities which my Detector hath borrowed of his Vncles of Rhemes they might haue beene well spared He tels vs Saint Ierom sayes Qui vâ—am habuerit non habeat He who hath had one Wife not hee that hath one I tell him Saint Paul saith d d Tit. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man be the Husband of one Wife not If hee haue beene Let e e Chrysost in 1. Tit. homil 2. Saint Chrysostome therein answer Hierome and Epiphanius and all other pretended opposites Obstruere prorsus intendit haereticorum era qui nuptias damnaâ—t c. He purpos'd in this to stop the mouthes of Heretikes that condemned mariage shewing that that estate is faultlesse yea so precious that with it a man might bee aduanced to the holy Episcopall Chaire Thus he whom their learned f f Esp vbi supra Bishop Espencaeus seconds and by the true force of the Text cleareth this sense against all contradiction Nec enim Paulini de Episcopis c. For