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blood_n	body_n	bread_n	transubstantiation_n	7,578	5	11.1962	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07116	A defence of priestes mariages stablysshed by the imperiall lawes of the realme of Englande, agaynst a ciuilian, namyng hym selfe Thomas Martin doctour of the ciuile lawes, goyng about to disproue the saide mariages, lawfull by the eternall worde of God, [and] by the hygh court of parliament, only forbydden by forayne lawes and canons of the Pope, coloured with the visour of the Churche. Whiche lawes [and] canons, were extynguyshed by the sayde parliament ...	Parker, Matthew, 1504-1575.; Morison, Richard, Sir, d. 1556, attributed name.; Ponet, John, 1516?-1556, attributed name.	1567 (1567)	STC 17519; ESTC S112350	311,635	404

matters of their soules the honorable groundes of our fayth the maiestie of Christe of God hym selfe Is it lyke that God wyll powre there his spirite of trueth of puritie where suche lyes such fyltynes is kept in store where mere malice wryteth and slaunder so doth aduaunce her selfe Surely the longer suche men write in this sort the farther of they dryue indifferent conscionable men from them and the more earnestlye prouoke the weake men to reuenge their spyte in them selfe and in their frendes the more prouoke they some men to vse some bitternesse againe and to put abrode in syght that whiche otherwyse myght haue ben kept in scilence Which for that stories be cōmon though some yet in fewe mens handes so farre as the reuelation may make to extoll gods glorie his trueth and veritie to make the blynde worlde to see somewhat except they be altogether blynde is some mens intendement rather peraduenture prouoked then sought of purpose so to weare out the vaine tyme of this pilgrimage tyll the sonne of man shal come Vt auferat omnia scandala omnes iniquitates qui reddet vnicu●que secundum opera sua iustus iudex But a gods name why shoulde they make this their doctrine of transubstantiation and grosse presence to be so newe that Berengarius must be the first auctour most vntruely so faced out Where auncient recordes proue so farre the contrarie and setteth out suche the true doctrine so to be vrged and appoynted both for priestes in their synodes for religious in their collations for the common people in their orderlye exhortations expressed in Homylees of a great number extant in Saxon speache for all the festiuall dayes in the yere which written were so vsed many a yere before Beringarius was borne or hearde of So that the bishoppes of olde may aswell be charged to be Caluanistes yf the assertion be so considered aswell as the bishoppe of Sarum or any bishoppe at these dayes And aswell maye that learned archbishop Rabanus Maurus be charged to be a Caluanist beyng in the yere of our Lorde 808. because his opinion was agaynst the scolasticall transubstantiation affirmyng that the materiall parte of the sacrament is turned to the noryshment of our bodies and therfore saith he is the bread called the body of Christe because as the bread doth noryshe the body so Christes body norysheth the soule and because the wine worketh blood in the fleshe therfore it is to be referred to the blood of Christ. This to be Rabanus iudgement is so aduouched by the auctour who dyd abridge Amalarius booke wrytyng de ordine Romanae ecclesiae Whiche Amalarius in the begynnyng of his seconde booke doth shewe the cause why of olde tyme emonges the Romanes the lessons were read in Greke and also in Latine as it is at this day vsed saith he at Constantinople for two causes One for that there were present Grecians to whom was vnknowen the Latine tongue and also for that the Romanes were present to whom was vnknowen the Greke tongue an other cause to expresse the vnitie of both nations So that the sayde Amalarius may be witnesse that in the olde tyme the lessons of the scriptures were so read in the Churche as by the readyng the people myght vnderstande to their edification But as concernyng the sayde Rabanus it is not vnlyke that he had receaued his iudgement from his maister Alcquine an olde Englyshe wryter whose auditor he was and Alcquine agayne sometyme auditor of Bede as Tritemius testifieth Wherevpon to consider the iust computation of yeres it is not vncredible but that such faith towardes the sacrament which we nowe professe was in the Realme before the conquest and so continued tyl Lanfranckes dayes And for all the examinations and executions which were done in the Englyshe Churche afterwarde by diuers Ordinaries in the Realme yet from age to age it was reteyned and men founde for holdyng that auncient fayth by their inquisitions though cruelly brente in such mercie as of late was shewed to poore christian men women and chyldren wherein the order of their doyng ouer that article was alwayes vrged and charged vpon them whiche they woulde condempne for heretiques though their greatest greefe was to heare of those contemned persons other practises of their lyues and religion so dispised and reproued but thinking by laying that cause of the sacrament to their charge it would compel al other men to beleue them to be heretiques and worthyly brent But God doth open men eyes better to iudge then before was knowen God graunt for such knowledge men may be thankfull to God in their lyues and conuersations But to returne agayne to the matter purposed and to walke in the wyde discourse of testimonies and examples whiche myght be brought in to proue both bishoppes and priestes as haue ben in matrimonie in this Realme before the conquest the recordes whereof howe enuiously so euer haue ben suppressed rased defaced yet remaine enough of that sort to proue the fact though the scriptures fayled to be brought forth for triall of this trueth And to aleage the stories of other countreys what bishoppes and priestes of great fame and learning haue ben of this state openly aduouched and commended were a matter of greate largenesse the numbers be so many and therfore the matter to be but needelesse to such as haue any meane syght in stories So that to rude and vnlearned persons who esteeme al thinges newe which they haue no remembraunce of or haue not ben of late dayes in vre were not worthy any more to be written And yet to the learned or suche as make moste bragge of learnyng all this to muche especiallye yf they be suche as haue eyes to see and wyll not see and eares wyll not heare heartes and wyll not vnderstande and therefore let it suffise them whose consciences be fearefull and woulde gladly be enfourmed of the trueth at the least waye to serue their turne whose cause it is to serue God in a pure conscience in the lawfull vsage of his institution not vnlawfull for them and geue their humble thankes to God and let enuious men barke what they can against it For whyle the Gospell shall haue any credite or estimation they shal neuer preuayle after so much lyght of gods worde shewed to beate downe this institution of God free for all maner of persons by the libertie of the Gospell as all other creatures of tyme and place be made for mans necessitie and comfort And yf men crye out agaynst the vnhonest or vnlawfull abuse of Gods institution in any person I wyshe with them that the abuse were by lawe and decree refourmed But good men wyshe the libertie therof no more worthy to be taken awaye in it selfe then they thynke reasonable to be plucked from them any other such benefite of God erected and instituted by his diuine ordinaunce to the represse of fylthynes other abhomination not to be commonly rehearsed though to commonly

of holye oyle and creame refusing to receaue at their last departure the lordes supper and dyd abhorre to receaue the vsed obsequies of the churche in their sepulture of maryed priestes the tythes appoynted to the priestes they consumed with fire and to gesse the rest by this one saith he the laye people dyd take the bodye of the Lorde consecrated of the maried priestes and often trode it vnder their feete and of wylfulnes dyd shed abrode the blood of our Lorde and many other thynges agaynste ryght and lawe were done in the Churche and of this occasion many false prophetes dyd ryse in the Churche and by their prophane nouelties dyd withdraw them selues from ecclesiasticall discipline Thus farre wryteth the sayde Sigebertus and Radulphus Loe the tragidie of that tyme. This holy father Hildibrand litle belyke considered the canon of the councell at Gangrense the whiche inuolued hym in the sentence of excommunication for his doyng Si quis discernit presbiterū coniugatum tanquam occasione nuptiarum Celeb. an 324. sup pag. 259. quod offerre non debeat ab eius oblatione ideo se abstinet anathema sit If any man maketh such difference that he thynketh a maryed priest by reason of his mariage ought not to say masse and therfore doth abstayne from his oblation accursed be he This vehement spirite of pope Hildibrand speakyng lyes in hypocrysie so vniuersally flowed ouer not onlye other christian Realmes to their great disquiet but also began somewhat sharply to be executed shortly after the conquest time by Archbyshop Lanfranc at whose first commyng for good lucke he founde the Church of Canterburie most miserably brent Whiche Lanfranc laboured to bryng into thraldome the libertie of priestes maryage where in his councell holden at Winchester An. 1076. indictione 14. though he forbad Prebendaries in their cathedrall Churches to haue wyues yet dyd constitute freely that priestes dwellyng in vyllages and townes hauyng wyues shoulde not be compelled to forsake them and they which had none shoulde be forbydden to haue And further constituted thus Let Byshops hereafter foresee that they presume not to geue orders to priestes or deacons except they first make a profession to haue no wyues Thus farre the canon of the synode Here began this prohibition in some part of wyues to priestes before that tyme neuer forbidden But yet he moderated so the matter that he made a decree that such priestes as dwelt in townes and vyllages beyng maryed shoulde not be seperated but continue with their wyues in their ministration ecclesiasticall that is to bury and to christen to shryue to housell to say masse and mattens with all such offices belonging to that state So that he did not thinke but that maryage massyng might stande together wel enough though pope Hildibrande woulde none of it And surely Lanfranc was more modest in this matter howe rudely soeuer fryer Dominik Stubbes in his Catologe of Yorke Archbushops calleth hym the minister of the deuyll in contryuyng the subiection of the Archbyshop of Yorke to the Archbyshop of Canterburie so to make deuision betwixt those two sees For peraduenture Lanfranc esteemed other by his owne infirmitie who whether he had a wyfe or no is not reported in common storie Yet in storie it is tolde that many men iudged Paulus whom he so glad made Abbot of S. Albons to be very nye hym in kynrede as Matthew Paris writeth Paulus monachus Cadomensis Archiepiscopi Lanfranci nepos De anno 1077. imo aliquorum relationibus consanguinitate propinquior Paule a muncke and nephewe of Archbyshop Lanfranc howebeit by the report of some others he was more nye to hym in blood And no maruell of suche a matter in Lanfranc sometyme beyng a muncke For it is playnelye aleaged in that solempe treatise written by Anselme against the lawfulnesse of priestes maryages in an olde hande to be shewed intituled Contra offendiculum sacerdotum that munckes professed vnderstanding those reasons which were made agaynst the maryage of church men to be so slender were maried and forsoke their professed votarie state a great many of them to lyue in honest matrimonie as it is declared in their London councell against whom they had a constitution to bryng them in agayne anno 1102. whiche cause Anselme doth labour by reasons much to condemne Whervpon beyng blowen with Hildibrandes spirite he dyd in an open Synode decree the abrogation of maryage from all priestes deacons and subdeacons and wylled them also vnder great paynes to be separated which were conioyned in matrimonie before anno 1102. 3. Henr. 1. and decreed yet by Lanfranc not to be compelled to leaue their wyues He was the more bolde saith the storie of Rochester and confident to gouerne the Church so rigorously for the fauour and loue he thought he hadde both of kyng Henry and of Malcolyne kyng of Scotlande for the maryage of his daughter Mawde to the sayde kyng And therevpon bare hym so bolde not only agaynst the kyng for inuestitures to force the popes determination therin but also to depose diuers from their dignities In whiche pastyme where the kyng commaunded Wyllyam Gifforde Archbyshop of Yorke to consecrate certaine Byshoppes whiche were by hym inuested He fearyng the rigour of the sayde Anselme saith the storie refused to do the kinges commaundement though he alleaged it to appertayne to his crowne But howesoeuer Anselme laboured the matter in his bronded conscience yet contrarye to all his extreme thundryng the priestes regarded not that his constitution nor kept it for the priestes kept styll their wyues 200. yeres after And though in certaine of his successours dayes there was constitution vpon constitution lawe vpon lawe and decree vppon decree yet were they no more holden and kepte then Calixtus canon long before that was kept whiche as Polidore wryteth De rerum inuent was by a common consent abrogated as was also saith he Gregories decree and as Hugo wryteth that the Apostles 29. canon was of no force vntyll Siritius dayes who dyd renue it Dist. 84. Quod olim and were by non vse abrogated and defeated And although that both Lanfranc first began Anselme more seuerely folowed for he seperated priestes which were alredy maryed and included subdeacons also and made constitution that no prieste deacon or subdeacon should be receaued to order without profession yet could that synode nor any other decree euer after obtayne their purpose but was alwayes gaynesayde for the priestes denied to make such profession which also was yet neuer vnto these dayes receaued or vsed nor in the Pontificals both of Saxons and late of Englyshe since the conquest such professions were expressed Although in the Romishe Pontificall there is mention made of suche profession for the priestes of Italy and Spayne c. But the priestes of Englande dyd euer resiste that seruitude to kepe their libertie from vowyng profession and promysyng And although many Byshops dyd attempt to exacte suche