other And also the old aunceant and rank heretiques Sabellius Samosatenus Photinus Nestorius Eutiches Sondry old heretiques which agree with the Papists in opinion holde opinion of Christ that he was not Gods sonne in deed but in name only And I pray you wherin differ the sect of the Papists froÌ„ this Heresy The Papists graÌ„t in word with there Tong and lyppes that Christ is our sauior aÌ„d redemer but in deed that is to say in the effect they annex to Christ such a condicion The Papists tread doun Christ and set vp themselues that by the meanes therof Christ is excludid froÌ„ the only thanks For they hold that the forgeuenes of our sinne aÌ„d Gods fauor is not bought with Christs blud only but with gold and siluer geuen for pardons and masses with ceremonies The new Christ or redimer of the Papists and rytes with fasting and honger with inuocating of Saints and worshiping of ymages with abstinence from mariadge and goyng wolworth with wicked vowes and obseruing of such religions as they of there owne brayne with out Gods word haue deuisid All whiche truÌ„â—pery haue ther meryte apoynted by the pope without whose authoritie they hold opinioÌ„ that neither these nor Christ himself can profet any man And what is this ells then in word to confesse Christ and to denye him in deed as Sabellius and these other fornamed naughtipaks did Nestorius the heretique And somwhat to speake speacilly of Nestorius the virgin priest and bushop of Constantinople about 424. yere after Christ The deuell stirrid him vp as the Aunceant Greek Doctor Theodoretus wryeth in his 4. book Heret fabu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret de Hereticis fab lib. 4. that is to troubâ—le the simplenes of our faith which iâ— voâ—d of all craft with subtill Sophismes And what els doth the Pope and all the cannon lawyers and the schole Doctors and the rest of the sectaries of that heresy than darken and obscure with there vayn Sophistry Nestorius callid himself Orthodox the playn and simple sence of the blessed word of God He saith further of Nestorius that he couerid hiÌ„self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vnder the color aÌ„d cloak of the name Orthodox And doth not D. Gardiner the like in his hotch potch book set out vnder the name of Marcus Antonius D. Steph Gardyner was a fâ—ayd to put his name to M Antonius because he can not iustify the doctrine onles he him self be iudge Where although he hyde his owne name throughout the bok vsurping the name of Orthodox as Nestorius did yet may the reader easely perceaue by his feare to declare his name that he wold rather haue recantid twisâ— more than to haue burned once though he were suer that for religion no man was nor should be put to death in king Edwards dayes onles he denied some express Article of our crede But now bludshedinge declareth of what spirit the Papists be how they esteme and loue sacrifice and death better then merci Theodoret wrot against Nestorius The same Theodoret also sayd of Nestorius besids the disclosing of his heresies that he sought the fauor of the peple with crouching in a blak couÌ„tenaÌ„ce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is huÌ„ting and desyring to be estemed a chast lyuer by reason of the palenes of his countinance And doe not the most parte Nestorius couerid his hypocrisy with superstiâ—iose apaâ—ell as the Papists doe yea chefely the most notid for holines of your monks fryers and dissembling wyueles priests etc. doe the like will you know what manor of man Neâ—torius the Heretique was look apon a popishe monk or fryer and ye see his lyuely ymage Nay but you will say small faith is to be geuen to Theodoret â—or D. Gardiner in his bok against my lord of Canterbery sayth he was suspectid to be a Nestorian And D. Watson in the conuocation house in the hearing of fyue hundreth peple sayd that he â—s a Nestorian To this ye see Theodoret answereth for himself D. watson belyed Theod. inthe conuocatiâ—n house openly condemning them both for slaunderose lyers with his large and earnest wrytinge against Nestorius But what remedy when the Papists by euideÌ„t trueth haue the flat ouerthrow they must needs defend them selues with lyes for these be so stubburn that it is lyk they wold rather deny God then rekant oÌ„les the feare of death should exameÌ„ theÌ„ for then wold they not geue place to the weather cok in readines of tourniÌ„ge Aug. de heresibus S. Austen also with other maketh mention of a sect of Heretiques which were callid Heracleonitae The comparison of the Papists with the heretiques named HeracleoÌ„ite who vsid a superstition in the buriall of the dead condempned in the church of God And of them he saith feruâ—â—tur autem suos morâ—entes nouo modo quasi redimeâ—re id est per oleum balsamum aquam inuocationes quas Hebraicis uerbis dicunt super capitâ— eorum Yt is reported of theÌ„ saith S. Austâ— that they haue a new kynde of redemption for such as dye amongst them which is done with oyle balsam water and by certein inuocatioÌ„s praiers that they say ouer the heads of the dead with Hebrew words Yf S. Austen were alyue at thesâ— daies The burial of the dead amoÌ„gst tâ—ese â–ª Heretiques and 〈◊〉 Papists agreeâ—â— saw what a work the popishe secâ— make about the burieng of there dead â— with there Oyling PerfuÌ„ing Sensing sprinkelling of there coniured water aÌ„â— with there mumbling and pattering of words which the peple vnderstand no better then hebrew Think you not he wold iudge the Papists to be as mad as the Heracleonits The fashioÌ„ of cuÌ„ly burieng the dead was godly setfurth in the last bok of common prayer made in king Edwards dayes aswell for the reuerent vsing of the dead corps as for the consolation and edifieng of the congregatioÌ„ present The vnnecessarie cure of the dead was by speciall commandiment forbidden to priests in the old Testament Nu. 6. And Christ himself forbad his disciples to truble themselues with that care Math. 8. And yet is there no one thing more regardid in the papacie and no maruaile Luc. 9. so greet lucre and gayn hanging apon it Tertullianus lib. 4. contra Marcionem Nu. 6. How be it Tertul. in his fourth book against MartioÌ„ semeth to proue aswell by the vj. Cap. of Leuit. as by the 9. of Luk. that a priest ought not to cum to theÌ„ that be dead no thought it were his father his mother or his brother because priests haue some agreemeÌ„t with the study of the Nazares for the 〈◊〉 of the kingdoÌ„ of God The papists haâ—e brought a nomber of oâ—her 〈…〉 out of the old Testament as a 〈◊〉 vestments mâ—tare altars etc. sauing that priests wyues they left behynde them which were alowed by Gods word in the old
AN APOLOGIE FVLLY AVNSVVEringe by Scriptures and aunceant Doctors a blasphemose Book gatherid by D. Steph. Gardiner of late Lord Chauncelar D. Smyth of Oxford Pighius and other Papists as by ther books appeareth and of late set furth vnder the name of Thomas Martin Doctor of the Ciuile lawes as of himself he saieth against the godly mariadge of priests Wherin dyuers other matters which the Papists defend be so confutid that in Martyns ouerthrow they may see there own impudency and confusion BY IOHN PONET Doctor of diuinitie and Busshop of Winchester Newly correctid and amendid The author desireth that the reader will content himself with this first book vntill he may haue leasure to set furth the next wiche shal be by Gods grace shortly Yt is a hard thing for the to spurn against the prick Act. 9. The contens of the first book of this Apologie Cap. 1. That Martyns book is vnmeet to be dâ—â—dicatid to a Queen Cap. 2. An examination of the titell of Martyn book wherin is prouid by sundry reaâ—sons of the scriptures and aunceanâ— doctors that the mariadge of priests after priesthod is not oÌ„ly a mariadge but also lawfull and godlie Cap. 3 The beginninge of Martins first chapter is confutid and his sleyghts in mâ—â—king false grounds disclosid Cap. 4. That the hipocrisie of the papists hath and doth deceaue all men contrary tâ— Martyns assertion etc. Cap. 5. Of the good name superintendent and of the names of ministers diuisid by the pope aÌ„d his adhereÌ„ts with the somâ—me of Martyns reason coÌ„teyned in his first chapter etc. Cap. 6. A discourse wherin is plainly prouid by â—criptures and aunceant doctors that all papists be heretiques and also a coÌ„parison made between the opinions of â—he papists aÌ„d of half a hundreth of the â—ost aunceant and horrible heretiques â—hat euer were in the church of god etc. Cap. 7. â—artins notable and shameles lyeng and falsifieng of Authors is disclosid and confutid concludinge by his owne reasons that the papists be both heretiques and lechors with a declaration that the chefe old heretiques and first infectors of Christendom with Errone us opinions were vnmaried priests and monks etc. Wherin also Martyn by his own reasons is prouid a lechor an heretique and a traytor etc. The booke to the papists Ye Papistes peruse me in no wyse trougheout Before ye refuse me and iudge me to fyer Lest ye should excuse ye and say lo no dout These new men misuse ye for we much desier That they wold make answer but answer they can not They speake not they wryte not for answer they haue nâ— The books frind to the booke Speack on and spare not and feare not the fyer yf fyer say we shall not make answer with pen Thow shalt see the papists want that there desyer The printer doth promis for two copies tenn wherfore let their fury â—royle burn and spare not They shall not lak answer thoughe they bragge we dare noâ— The preface to the Christian reader â—HE LORD IESVS help and assist vs with his holie spirite THere shal I first begin or rather where may I not begin both the â—uestions haue some lyfe dowt goed 〈◊〉 The noÌ„ber of matters which Marâ—in his booke as one that wold seem now all thinge taketh apon him to deâ—yne and discusse causeth my doutinâ—â— of the on And the multitude of his â—â—ghtes shiftes and shameles lyes of other And thus it may apeare that dowtinge is not for lack of matter â—â—â—rwith to begyn but for hauinge to â—he wold for the first place faine finde the fittest Yf I begin not with the alâ—cioÌ„ and defense of the manifest scripâ—s of god which make full and whole 〈◊〉 me I shal seem to muche to yeld to aduersaries whose whole study and â—er is to lead away the reader from the â—rine of Gods word and to fixe ther whole hope apon Traditions Customâ— Cannons The grounds of the papists be vncertayn Lawes aÌ„d inuentions of mâ— and apon the vsurped name of the châ—â—che and apon thaucthoritie of suche bâ—â—kes as eyther be not in deed or els of lerned men suspectid not to be wryt of such authors as there names and els do pretend As apon the Câ—â—nons ascribed to the Apostels Apon Epistels which all men of iudgemâ— may euidently see be counterfect aÌ„d câ—â—red with the auncient name of Cleâ—â— and such lyke pithles testimonies and 〈◊〉 And againe on tâ— ther syde yf I beginn first with the â— worthie Authoritie of the scriptuâ—â— whiche vniuersally teach and proue purpose yet in sondry places by Marâ— euydently wrestid from the proper sâ— and meaninge of the holly gost â— must I refuse to folow Martyns orâ— who beginneth his boke with a chaâ— of raylinge stuffed vp with asmany as there be lynes Martyn rayleth aponâ— yng henry the viij the queens father In the which hiâ—â—ge he is so blynded with furye thaâ— cann not temper his pen from raylâ— apoÌ„ the famose prince Kinge Henry VIII and ffather to the Quenes 〈◊〉 vnder the name of the Emperour Miâ—haell Paleologus and his vnkell And also it may be that then myne aduerâ—aries whose delyte is in euell speakinge â—ill saye that I vse a sleyght in refusinge Martyns former order I meane off his â—llegacions and reasons that he would seâ—e to make but his raylings I will leaâ—e to himselff and that I seek refuge for â—he feblenes of myne answer at the darâ—nes that must ensew apon the confusion â—f his matter Thus might tonges talk â—hen they are as they be tykelled â—o speak vntrewly though the same tonâ—es be tied fast enoughe Sleyghtes vsâ—d by Bushop gardiner and other papists in ther wâ—yting When they see â—he lyke deuise practised aswell by D. â—ardiner of late lord chaunceler in his â—icked treatise made against my lord of â—aunterbery hys first book and in other â—is vayne aÌ„d vngodly wrytings against â—ucer and suche lyke as by D. Smyth 〈◊〉 Martin himself in his XI XII.XIII â—hapters wrangling against the godly â—ariadge of preests defended by my boâ—e wiche I wrote aboue seauen yeres â—goÌ„ So that ifIwold folow this sleight â—et shuld I haue them for an example â—ut shifts nede not to be sought sauinge When treuth fayleth And because the treuth is alltogether on my syde begynÌ„ where I shalle I cannot take a foyle if God grauÌ„t me the grace as occasioÌ„ shall serue so muche to say as may well be sayd to suche matter as is here in question Whiche grace if god graunte me not yet may not my want be an ouerthrowe to the matter because the treuth remaineth treuth thoughe there were not one left in all England or out of EnglaÌ„d either hable to defend it And God may so shitt vp the harts of the papists as he vseth in a tyme of punishment that they shall not see the treuth When it is layd open before their faces Yet shall I doe my best indeuor to staÌ„d fast by the treuth and
the scriptures of God knoâ— no suche distinction betwene the spirituaâ—â— and the temporall or worldly as the Pâ—â—pistes haue fantasyed and deuysed therâ—to increase amongest the people the credâ—â— of â—heire shauen and wiueles generacioâ— whome onely they cal spirituall where aâ— they be onely spirituall secundum quid thâ—â— is notte in deade but abusiue they be callâ—â— spirituall for theyr aparell and office bâ—â— otherwise altogether carnall But in thâ—â— point the papists agree fully with the 〈◊〉 heritiques named MassiliaÌ„s The agremente of the papystes with the heretiques named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in greâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who would not lay theyr haÌ„d to aâ—â— kynde of labor and their reason was 〈◊〉 Theodoret witnesseth lib 4 because thâ—â— named them selues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 say spirituall menn excluding all goâ—â— â—enne from that name spirituall as the â—apystes doe Martins reason runneth 〈◊〉 as though that a man can not be a spiâ—ituall man who hath a wyfe Mart. holdeth that mariadgâ— vnclennes 〈…〉 temporalye peâ—sâ—â— Can such talke tend to any other ende â—hen that mariadge is vnclennes euen in â—hem that be no priests you wold thinke â—araduenture that no suche absurdite can â—asse Martins pen but as ye shall finde â—he same in sondry other places so shall ye â—inde it speciallye in sence aswell in the 20 â—eafe where he aleadgeth that mariadge was diswaded by Constantine as in the â—8 leafe pag 2. Wher he maketh a loud lie of the scriptures inforcinge himeselfe to proue it Martin belieth the scripture by these wordes where he saieth The scriptures cal it in a maried man vnclennes to â—ye with his owne wife Saint Paul sayth Heb. xiii the maried maÌ„s bed is cleaÌ„ and Martin saieth contrary that it is vncleane By the whiche wordes ye maye see what a lying beaste Martin is for it is euideÌ„t that the scriptures in the 13 to the Heb. doe call the maried maÌ„s beed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an vndefiled bed a pure a clean and an vnspotted bed and suche a bedde as a spirituall manne that is to saye any manne who is indued with Goddes spirite as I haue declared maye lie in Yea suche a bedde as he must and as he is commannded to lye in All such as haue â—â—t the guift of 〈◊〉 â—f be coÌ„mauÌ„ded by S. Paule to maâ—y yf haue not the guift of sole life as by maâ—â—â—fest and plain words Saint Paule bâ—â—deth and chargeth sainge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Imperatiue mode 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yf they refrain not them marry or as if he shuld say I câ—â—maund them to marry Mat. xix Ep. iiij j. Cor. vij Which commaâ—â—dement is not geuen by Saint Paule suche men as haue cast away the feare God but to suche as be indewed 〈◊〉 Gods spirite and therfore spiritualâ— Howbeit as no one spirituall maÌ„ hath 〈◊〉 spirituall gyftes but eueryman hath 〈◊〉 proper or seuerall gyft of God this 〈◊〉 thus aÌ„d another man otherwyse so hatâ— not euery spirituall man the gyft of 〈◊〉 lyfe as Christ witnesseth Matth. 19. 〈◊〉 for that cause is the holy state of matrimâ—â—ny ordeined that such as haue not thâ— gyft of virginitie may lyue in that holâ— state without departing from the perfecâ—tion of a Christen man Which saying seâ—â—meth to Martin a great absurditie 〈◊〉 Saint Paule ye see by his commaundâ—ment is of this mynde Clemens Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 li. 7. And Clemens Alâ—â—â—aÌ„drinus who wrote about 220 yeres afteâ— Christ descrybing the parfect ChristiaÌ„ 〈◊〉 spirituall maÌ„ sayth amoÌ„g other properâ—ties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that 〈◊〉 doth eat and drink marieth a wiâ—e for a profe of his saying he addeth Mariadge is cleannes â—hat the perfect ChristiaÌ„ may boldly maâ—â—y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for asmuch as â—e hath saith he The Apostles for his example The Apostels had wyues Signifieng declaring therby both the cleanes of mariadge and that the Apostels had wiues And the uery same sayng in effect he hath in his third boke of the saÌ„e argumeÌ„t whose uery words as they be wrytten in grek I will differr vntill another place where they shall serue this aswell as other purposes In this matter more profes be not requisite consideringe the clearnes of this doctrine agreeth fully with the preachinge of the most aunceant Doctours and wryters whom Martins rayling tonge accusing vs calleth with vs new procedinge preachers And yet somwhat more then nedeth is not vnnedefull for such as be so farre gon as nothinge allmost will bringe them back again whom I would therfore should harken a litle further Yf a man should demand of S. Paule why he gaue this comÌ„aundemeÌ„t of mariadge to suche as had receaued gods spirit and haue not the gyft of sole lyfe Can 〈◊〉 think he wold make any other answer 〈◊〉 that whiche he hath allready made â— Corin. 7. whiâ—â— is melius est nubere quà m uri .i. it is better mary then to burn Martyn is against S. Paule wherupon it foloweâ— that Saint Paules iudgement is contrâ—â—ry to Martyns for by this his answer it plain that the fellowship and company 〈◊〉 woman is a mean to a spirituall man â—â—stey him in the perfection of Christs reliâ—â—â—on Mariadge helpeth the godly man that hath not the gyft of sole lyfe to the state of perfection And that a single and a wyueles lyâ— to such men as haue not the gyft of abstinâ—ence is not a mean to continew the spiritâ—â—all man in the same perfection but ratheâ— a means to bringe him to burning and deâ—struction And it must also folow that 〈◊〉 the second parte of Martins first condiciâ—onall he maketh a lowd lye sainge Yf thâ— fellowship and company of a woman be 〈◊〉 a spirituall man a mean to perfect religiâ—on etc. Then Christs holy Apostels and the aunceant fathers of the churche hauâ— taught vs a wrong doctrine For it is proâ—uid both that the company of a wyfe or aâ— Martin frowardly termeth it of a woman is a helping mean to make that man perfect in religion who being without a wife laking that gyft Gen. â— hath an imperfâ—tion Of this doctrine almightie God is a witnes saying let vs mak to maÌ„ a helper Martyn holdeth that God made to him a hynderer And that this is no wrong doctrin but a trew taught by Christ and his apostels Thesome of that I haue said may be knit vp in this brefe reason thus Saint Paule as Ihaue alledged gaue suche in commaundement as cold not absteyn to marry A Syllogisme But S. Paule commaundid nothinge that might hiner the perfection of a Christian mans religion Ergo mariadge is no hinderaunce to the perfection of a ChristeÌ„ mans religion Yet then procedeth Martin further on the other side Martyn beâ—yet the preathers in kyng Edwards dayes beginning with a but and proceding with an Yf inferring coÌ„sequently two
seem of Martin and therfore he confirmeth his matter with aÌ„other lye saying And therfore Cerinthus made a generall doctrine that men should satisfie there fleshly prouocations by eating and â—rinkinge and marieng This is one of Martins shameles lyes for neither was â—hat the opinion of Cerinthus as I haâ—e declarid nether doth the old wryters â—o report it so that in this place Marâ—ins lye is manifest But one thinge I â—hall desier the to note in this allegacion â—hat he reporteth not Cerinthus to satisfie his fleshly prouocations by eatinge drinking and whoredom But by eatinge and drinkinge and mariadge Martin seketh meanes how to bring the holy state of matrimony in to contempt Wherby the reader may see that Martin wold fayne haue mariadge allowed by a generall doctrin of Cerinthus the heretique purposly wrything Eusebius from the consent of the other oulde Doctours that he might haue som color therby to condempne mariadge as a thinge by some heretique approuid Wherby thow mayst learn good reader that no doctrine is so false no opinion so perelose no blasphemy so horrible but Martyn wold admitt it so that he might therbi hauesome help wherwith to bark against the mariadge of priests And in deed if he could bringe the profe to passe that all mariadges were vncleane wicked as by this his allegacion of Eusebius he semeth to intend then shoulde his conclusion easely folow A genere ad speciem uniuersaliter that also thâ— mariadge of priestes were vncleane anâ— wicked but this maior neither MartiÌ„ neâ—ther neuer a papist that euer was shalbâ— hable to proue Note therfore good readâ— howe busilye Martin laboreth to gettâ— him some maiors and groundes for thâ— maintenaunce of his wicked purpose Whiche when he fyndeth good he failetâ— in the profe of hys minor or meane proâ—posicion and being false as ye se this isâ— he not onelye leaseth his laboure but also sheweth himselfe what an enemie he is to the treuth when of purpose by vntreuthe he seketh the maintenaunce of his deuelishe opinion That Iouinian was nott the fâ—rst heritique that preached in Rome contrarie to Martin And to amende this matter withall by and by Martin commeth forth with Another lye sayinge That Iouinian the monke was the firste heritique that preached in Rome Another lie of Martin For yf it be trewe that Peter was at Rome and disputed there with Simon Magus as Eusebius Epiphanius Irenaeus and other do witnesse And also that Simon Magus docuit taught there as Iraeneus witnesseth and further that he hadde so perswaded the Romains wyth hys doctrine that they reysed vp a piller in his honoure with this writing vpon it Irenaeus lib. 2. cap. 20. Simoni Deo sancto To Simon the holly God as Eusebius Theodoret aÌ„d other do also testifie And moreouer yf it be trew that MartioÌ„ the heritique preached at Rome in the time of Policarpus Busshop of Smirna 160. yeare after Christe as Ieraenus witnesseth Irenaeus li. 3. cap. 3. And also that Cerdo the heritique came to Rome in the tyme of Higinius 144 yeare after Christe as Eusebius witnesseth libro quarto Cap. 8 Eusebius lib. iiij cap. vlij Item that Nouatus the Anabaptiste taught in Rome in the time of Pope Fabianus 255. yeare after Christe Item that Pope Liberius was an Arian in the tyme of Constantyne and preached in Rome as Platina witnesseth Pope Liberius was an heretique Platina Yf I saye all these thynges bee trewe as they be of these olde and credible authoures reported then must this be Another of Martins lies for IouiniaÌ„ was 400 years after Christe loÌ„ge after these heritiques whome I haue aleaged as by the yeares doeth plainely appeare All these were before Iouinian heritiques and at Rome preached or taught ther. Ergo Ioâ—inian was not the furst But if Martin wold excuse himself by that which he addeth as he saieth out of Saint Hierom as he pretendeth and as by the note in the margent it should seem that hâ— wold That Iouinian the moÌ„ke was the first heretique that preached in Rome that there was no differeÌ„ce betwixt uirginitie matrimonie Yet can not Marâ—tin so saue himself otherwise theÌ„ one who for defending of his legges toke a blow vpon the face For I assuer the good reader this is as great a lye as the other Yt is a lye I say that this saying whiche Martin both by the text and note in the margent ascrybeth to be sayd by Saint Hierom in the furst and second epistle vnto Iouinian Martin falseli belieth Saint Hierom. for it is in neither of them both but is a matter of Martyns own forginge framinge Though the thing it self be of no great importance yet is it not vnneedfull to shew how shamefully these Papists belye the ould authors Martin yet can not thus be contentid but procedeth from one lye to annother Saying that The new superindeÌ„ts meaning the godli preachers in bleszid king Edward the vj his daies taught all one doctrine with Iouinian Another lye of Marâ—â—ns Which was as Martin alledged out of Saint Hierom. â—ast seldom but marry often for ye caÌ„ not â—onsummate the works of matrimony on â—es ye eat and drink delicatly Thow shalt â—ote good reader in this allegacioÌ„ Marâ—iÌ„s ignorauÌ„ce for he taketh these words 〈◊〉 spoken by Iouinian when in deed â—hey are but fayned of Saint Hierom â—ronice obiectid to Iouinian Martyn is deceaued by a paralogisme of S. Hierom. lib. ij aduersus IouinianuÌ„ in fine as althoughe this was not by him taught in playâ—e words yet that it was agreable to his â—octrine But Martin taketh it as â—hough it had beeÌ„ IouiniaÌ„s own words Note also that S. Hierom in this place â—peaketh not of the mariadge of preests â—ut of secoÌ„d mariadges generally obiecting to Iouinian as a licentius an vngodly doctriÌ„e to teach the peple that they might vse second often mariadge Sant Hierom was notid of his frinds as an enemy of second mariadges and maketh an excuse for his so doinge And this opinion of Saint Hierom was notid by his frinds wherof after aduertisement he pourged himself in his Apologie made for the same purpose But let vs graunt that these words were not fayned by Saint Hierom. I pray the Martynn how canst thow be hable to iustifie that this was the Doctrine of the preachers in England whom contemptuosly thow callest superinteÌ„dents Our whole doctrine wherin we consentid touchinge ffastiÌ„ge Prayer and Mariadge etc. iâ— plainly and fully set forth in the books oâ— coÌ„mon prayers The doctrine set forth by the Preachers in EnglaÌ„d in writing proueth Martin a lyar the Homelies the Catâ—techismes and the Artickles wherapoâ— the whole realme concludid Yf thow caÌ„â— fynd in these books any suche doctrinâ— than maist thow say that we agreed witâ— Iouinian in case he had taught such docâ—trine But yf thow caÌ„st not fynde this doâ—trine whiche thow saiest was
shall be iustified by there worcks who hath the power of a Legat â— latere in the DominioÌ„ of the Venetians euen in these dayes hath wrytten a most shamefull boke folowinge herein the heretiques that were called Caiani who worshipped the Sodomittes as Saint Austin witnesseth in his boke De haeresibus Some in kepinge whores whiche they fynde out yerely by the meanes of lent confession Some in continuall longinge burninge and vnlawfull lusting for the satisfieng of there deuelishe desier whiche is playn whoredom by Christs definition Matthei cap. 5. Math. 5. And maÌ„y reasons they bringe in wherby to proue that the vse of matrimonie is an â—ncleane thinge saing that the maried man is made so vncleane bythe meanes of his wyfe that he can not pray D. 31. Ante â–ª Triennium nor receaue the Sacraments onles they forsake the one the other for a tyme. What is this els but a plain remouinge and putting away of all maried men and women from the communion out of the Churche of God By the testimony of old doctors The Papists agree with most of the old heretiques in iudging mariadge to be an vnclean thinge In this point before rehersed the Papists agree with all the most old aÌ„d aunceant heretiques that blew this first poyson in to the churche of God As yf thow wilt read S. Austen de haeresi Irenaeus contra Valenti Clemens Alexan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanius Eusebius thow shalt well perecane that these heretiques which I will now reherse were of the self same opinion Basilides Carpocrates and Saturninus Old heretiques 137 after Christ The Marcionistes The Tatianistes and all the sect which of abstinence callid them selues Encratitae 160 and 180. yeres after Christ. The Manichaeis 280. yeres after Christ The Aerians and Priscillianistes The Papists consent to the old Heretiques that wold not receaue the communioÌ„ with maried folk because they thought theÌ„ vnclean as the Papists iudge maried Priests only because they be maried in spayn And the heretiques named Hierachits Apostolici Valesij Adamiani Abellionij Ampotactitae Eutichiani Heracleonitae a noÌ„ber more all agree with the Papists in this point that the vse of matrimony is vncleanes and therfor wold they not receaue the communion with such as were maried But all this holy pretense Was but an outward shew wherwith to blynde the eyes of the peple as S. Austen speaketh of the Manicheis saying Nec ferre possum Manichaeorum iactantiam Retract lib. 1. cap. 7. de falsa fallaci Continentia uel Abstinentia quase ad imperitos decipiendos ueris Christianis quibus comparandi non sunt insuper praeferunt I can not abyde sayth Saint Austen the bragging and boasting of these Heretiques the Manicheis for there false and deceytfull Continency and Abstinence from mariadge wherwith they auaunce themselues aboue godly Christian men with whom they are not to becoÌ„parid Haue not our popishe heretiques put vpon them this glittering shew and whorishe face of the Manicheicall such like hereticall chastitie Who seeth not that they be altogether counterfetters dissemblers hypocrites maskers lyers raylers whoremoÌ„gers sodomites swearers blasphemers bludsuppers Idolaters TyraÌ„ts ExtorsioÌ„ers who seeth not that they be proud vnder the color of humilitie Enuiose vnd the face of pacience slougthfull pretending study Maliciose in fayninge frendship couetous coÌ„terfettinge liberalitie Very Epicures and tenduble gluttoÌ„s vnder the shadow of houskeping and stinking bawdy lechors vnder the cloke of wiâ—eles lyfe or as they name it of maydenhead and virginitie No trenth honestie nor godlines but vnder ther long gounes shauen crounes syde typets doÌ„ghils of all kynde of other durty vyces ioyned with there lecherose lyfe and hereticall opinions Martins own words in the lxxxviij leaf of his book as Martin himself witnesseth that they commonly goe together And as for second mariadges Martynn vttâ—erly condempneth for vnhonest saying amongst other arguments in the 88. leafe of his book in this wyse Yea and this one thing I will further say that in lay men to it was thought more lawfull then honest etc. And in this poynt Martin agreeth with the old heretiques MoÌ„tanus Martin agreeth with those heretiques that hold that second mariadges were vncleare Maximilla Priscilla Cataphryges and Cathari 170 yeres after Christ with Proculus and dyuerse other who were infectid with the same heresy Thus mayst thow see good reader that not only the very definitioÌ„ of an heretique hath disclosid the papists to be heretiques but also the defense of the self same opinions wherof the old heretiques were comdempned doth confirm my discourse apoÌ„ the definition to be souÌ„d good and trew Now if it shall please Martyn to let lechory be also annexid to the papists that she may kepe heresie company he may or els let him desier that it may be scraped out of his book lest the reader fyndiÌ„g him faultie in the one shall iudge him giltie in the other This profe may seem sufficient to all such as will with reason be satisfied but I am not ignorant of the wrangling and Sophisticall wittes of the Papists wherfor although my sayd former profe by definition of an heretique hath made euident demonstration that all papists be heretiques yet that the same may somwhat more largelie apâ—pere I haue thought good to ioyn the opinions of the Papists and of the mâ—st aunceant deuelishe and horrible heretiques together That the doctriâ—e of the Papists is made of old heresies wherby the reader shall well perceaue that there is no opinion allmost so wicked amoÌ„gst the other sects of heretiques already for heretiques coâ—â—dempned but for the most part the Papists haue thesame or els in stead theroâ— another very like vnto it which is as euell or worse The ordinary glose apon the xvij of Luk. And because MartiÌ„ in his second leaf chargeth vs with the life of Simon Magus the first arch heretique thaâ— euer was after Christs tyme and the ordinary glose apoÌ„ the 17 of luk saieth that Antichrist shall be the last I will first coÌ„pare his life and doings with the pope the same antichrist the head of the popish sect and al that folow the popish heresie Euseb. Eccl. hist lib. 2. ca. 1. 13. Aug. de haeresibus Theodoretus de Haereticis sab li. 1. Epiph. Act. 8. This S. magus was the first notable heretique that euer was a uery welspringe of al other heresies and lyued in the Apostels tyme as appereth act 8. whose heresie folowed Menander Cerinthus Ebiâ— aÌ„d dyuerse other This heretique taught the peple that he was the great power oâ— God and he so seduced the peple of Rome that they raisid vp a piller in his honor as I haue said before with this tytell Simoni Deo sancto To Simon the holy God The heresies of Simon Magus comparid with the heresies of the papists Secondarely he blynded the peple with coniuring witchcraft and
Testament not as a ceremony The God that the papists loke apon is Gayn but as a thing necessary And in stead of them they haue recompensed themselues with diligence in oyling anoynting sensing and other ceremonies about the dead And no small profet hangeth apon these two pointes For lak of wyues increaseth there estimation in the sight of the ignorâ—â— And there paines about the dead increaseth there purse and vpholdeth there deuisid purgatory with no small gayn Wherfore they had rather agre in heresie with the Heraclionits a thousand tymes then they wold either haue wyâ—es or lose buriall commodities The Eunomians and the Papists comparid together Sozo menus li. vj.ca.xxvj Brefenes that I study for will not suffer me to compare the EunomiaÌ„s with the Papists in so many things as I might but this one thing I may not passe ouer They persuaded there disciples that no sinÌ„ should hurt them that were partakers of ther misteries And do not the Papists say that he shall not be dampned that is buried in S. Frances coat Stella clericorâ—m And do not some of theÌ„ hold that a priest shall not be dampned because he maketh his maker And that temptatioÌ„ shall not ouerthrow them which be enterid in to this or that kynde of order Now forasmuch as the Papists do teach the seâ—fsame doctrine with the Eunomians how shall we dout of there agreemeÌ„t otherwyse The secte of heretiques that were callid Euchâ—tae or Psalliani of whom Epiphanius maketh mention contra Massiliâ—â—os Euchitae and Saint Austen de haeresibus who for mumbling vp of ther long prayers were callid the praing heretiques for so soundeth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they wold neauer cease praying aÌ„d singing of Psalmes day and night And so much they gaue them selues to prayer that they thought themselues bound to doe nothing ells Not to gett there liuing with the sweat of there browes Not to truble themselues with any office that concerned the commoÌ„welâ—h Not to study or to put ther hand to any kynd of labor But to lyue in continuall ydelnes in only eating drinking sleapiÌ„g and praying Of whom also thus wryteth the aunceant Greek author Euchite callid themselues spirituall men Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoretus li. iiij de hereticis fabulis The English wherof is this And the miserable wretches beiÌ„g deceauid geue theÌ„selues to no kiÌ„de of wâ—rk for they call theÌ„selues spirituall meÌ„ But geuing themselues to praying thei slepe the most parte of the day The papists aÌ„d the heretiques callid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comparid together I pray the gentle Reader may not a man see the lyfe of monks friers chanoÌ„s etc. yea and of these priests whom the pope coÌ„pelleth to be virgins against there will in Cathedrall churches and els where agre with the doings of these heretiques what other accompt can the most of the popes creatures make of there life then might these Heretiques Donatistae The Donatistes and the Priscillianistes were folowers the one of Manicheus and Gnostici and the other of the Arrians and Cathari wherfore there opininions be somwhat before touched S. Austen de heresibus Yet this one thing I can not omit which S. Austen and other do note of the Priscillianistes the spanishe heretiques This saying saith he is alowed commendid amongst them Priscillianistes the spanishe heretiques Iura periura secretum prodere noli swere and forswere and vtter no secrets Oh how wel this rule is obserued of the Papists This is such a maxime amoÌ„gst them that almost all there fetches and practises against Christ be compassed with periury Perimy amongst the Papists is lawful I wold faine learn an answer to this question how many Papists be there this day in England being born in EnglaÌ„d that were not either trayters to there prince king HeÌ„ry the VIII or els periurid apoÌ„ the holy Euangelists Our Doctrine whiche is taught by the scriptures of God was confirmed with the sheding of Christs blud apon the Crosse is blasphemosly reportid by MartiÌ„ his fellowes in the last end of the first Chap. of his book to haue his beginÌ„ing of lechory and to end in Sedicion and treason which saying is so maliciose that it wold styrre any trew and earnest fauorer eyther of Gods word or of the realme if it had not been vtterid by the pen af a periurid traytor what man can be duÌ„ whan he seeth trew men falsly accusid of heresie sedition and treason by a boke set out in prynt Yea by a book dedicatid to the Queen herself But wryte on and spare not God be praised we haue not only spuÌ„ges to put out that ye wryte but we haue also pencils to paynt yow in your colors and be yow well asuerid the world shall see God willing ye haue made a smoke wherwith to put out your own eyes Of the genealogie of the popish heresy The Genealogy of popry is not vnknowen to the world that it might the better be knoweÌ„ I turned a tragedy into the Englishe toÌ„ge which was first writteÌ„ by the excelleÌ„t learned father Bernhardinus Ochinus Senensis did cause it to be priÌ„ted where it is shewed by a coÌ„tinual discourse eueÌ„ froÌ„ the beginÌ„inge how the popes authoritie first began with flattery fflatteâ—y Ignoraunce Superstition lyeng aÌ„d Sufferance haue made the pope a God and waxed stronge by ignoraunce and superstitioÌ„ of Princes and how in tyme sufferance made the popes Traytors wherby they toke vpon them suche boldnes that being before but the Emperors chaplens they challendgid to be the Emperors masters In so much that Hildebrand a pope of Rome and first a monk Gregorie the .vij. pope of Rome made the Empereour staÌ„d 〈◊〉 forte iij. dayes in fâ—ost and snow without dore A. gâ—od lesson for the clergy how they shall kepe lay mens neks vnder ther gyedell· otherwise named Gregorius .7 was neither ashamed nor afraid to force Henry the fourth than being Emperor to stand 3 dayes barfote in the frosty tyme of winter without dore and wold not suffer the Emperor to be admitted to his presence This treason of the popes was allway vpholdid and defendid by periure hypocrisie idolatrie a continuall forge of lyeng all which abhominations being once entrid into the church of Rome haue not seuerid theÌ„selues from the beginniÌ„g but kepe together not oÌ„ly in the pope but in al papists to this day And for a more large profe of the coÌ„tinuaÌ„ce of periury emong the Papists if it may please you to read a pece of there doings in the popish generall counsell at Constance ye shall affirme my saying to be trueth Ihâ—n Hus and Hierâ—m of Praga were 〈◊〉 sid â—y the counsell to cum â—afe and go â—efe and yet were they câ—ntraâ—â— to the faâ—th taâ—â—n and burned Yt may please yow to vnderstand that the worthy Martyrs of Iesus Christ Ioan. Huss and Hier.
Papists and Martin ther proctour concerning this point that the vncleanes of the minister ought not to be regarded in case that mariadge could make the minister vnclean as none but heretiques and Papists say I will leaue that matter vntill another place where I intend to debate more at large the cleanes of mariadge in all states Martins lye for this present it shal be sufficient for the reader to vnderstand that Martin maketh a lye in telling the reader Synodus Turonen 2. ca. 13. Et. ca. 14. that the 30. Canon of the secoÌ„d Councell at Towers in Fraunce proueth that the first maried priest in FrauÌ„ce was an Heretique I passe ouer that euen in thesame 2. popish prouinciall counsell of Towers in Fraunce the XIII canon graÌ„teth the busshop to haue his wyfe as his sister and so rule the ecclesiasticall aÌ„d his owne house And allso that the XIII Canon of the same councell maketh mention of the busshops wyfe calling her Episcopa Episcopa That is to say the busshops wyf or busshopes charging all busshops that lak wyues that they shall haue no cumpany or trayne of women folowing them etc. onles they haue wyues And to set one Papistâ—â—â—aynst another and to beaâ— you with 〈◊〉 oun Doctors look in the bok named Manipulus Curatorum Manipulus Curatorum wher the Papist Guido de monte Rocherij confesseth speakinge of the Sacrament of orders that in the primatiue churche preests had wyues and that they were callid Presbyterae and these be his very words Pressbytera autem uocatur quia secundum morem primitiuae ecclesiae erat uxor presbyteri that is to say the preests wif is callid Presbytera Presbytera because that accordinge to the fashion of the primitiue Church she was the preestes wyf And thus ye see that we doe not only proue by your own Doctors that preests had wiues in the primatiue churche but we also shew how they were then named S. Hylary bushop of Potiers in fraunce was maried MCC yeres agon And I will also teache Martin that this is wrytten of S. Hylary bushop of potiers in France two hundreth yere before the 2. CouÌ„sell at Towers that he alledged that he was both a bushop and a maried bushop And lest Martyn shuld say that he absteined from his wyfe which he had before he was busshop as he fasly sayth all busshops do I shall desier the to call to remembraÌ„ce the epistle that he wrote beiÌ„g an old maÌ„ as he saith himself there to his doughter Abram who was so yong that he doutid whether she could vnderstand his wryting or not The words of Bussâ—op Hilari to his daughter Abram and therfore said vnto her Tu uero si quid minus per aetatem in hymno epistola intelligis interroga matrem tuam Yf by reason of your teÌ„der age ye can not vnderstand the hympne the Epistle aske your mother and immediatly he calleth her his most dear daughter Wherby it may appeare in Saint Hylaries dayes it was lawfull for a busâ—hop in Fraunce to haue a wyfe for otherâ—wise the holy man Hylary wold not haue vsid it And the age of himself and the youth of his daughter seeÌ„ to proue that she was begotten after he was made busâ—hop Martin condempneth S. Hilary for an Heretique But Martyn lyke himself triumâ—pheth saying no bushops had wyues buâ— heretiques wherin his rayling toÌ„g condempneth Hylary for an Heretique iâ— any man wold beleue him But his tonge is no slauÌ„der to all such as know him God be praisid Also for further profe of his purpose he alledged out of Sainâ— Hierom against Heluidius that the firsâ— maried priest in Italy Martin 〈◊〉 S. HieroÌ„ yea in the wholâ— world as he saith was an Heretique Mark now good reader and thow shaâ— here a gloriose lye of Martins I call it gloriose because he hath set it forth with such a glory not here only but hereafter in the 118. leaf also Fo. iij. Martins â—un words MartiÌ„s words in his first place be these In Italy the first preest that maried was he any better meaning then an heretique S. Hierom saith it was Heluidius the heretique which deâ—yed our blissid lady to haue continued a vâ—â—gin These be the words of the great clâ—â—k Master Doctor MartiÌ„ the lawyer as off hiÌ„self he sayth but I might better haue said of D. Martin the lyar For doutles he is a thousand fold better seen in lyeng then lawiÌ„g Which appereth not only by the most parte of the notes in the margeÌ„t in his first Chapter pointing to the text of lyke trueth that be most commenly lyes but also by this place and an infinit nomber of other wher he belieth falsly the old Wryters not only in falsly turning them and wrything there sayings against there meanings but also in most falsly aduouching them to say Martin belieeth the old wryteâ—s that they say not as in this place he maketh a most shamfull lye apon Saint Hierom. for I assuer the good reader that Saint Hierom saith not in all his book against Heluidius that he was as Martin reporteth the first maried priest in Itally No Saint Hierom saith not that Heluidius was maried and how may it then be trew that Saint Hierom saith he was the first maried priest in Italy So now ye see that Martin is not contentid to make one lye apon Saint Hierom but he must also lay one in anothers neck reporting Saint Hierom to say that Heluidius was the first priest that maried in Italy because it is a lye that he was maried at al And yet sayth MartiÌ„ S. Hierom reporteth that he was not only maried but also the first maried priest in Italy And in this point also Martin is not a litle to be blamed that he doth not only belye Saint Hierom but also the thing it self is a lye which he faineth S. Hierom to say Martin ascrybeth a lye to S. Hierom. But yow will aske me how I can proue that Saint Hierom saith not so Forsoth two waies First I am contentid to be iudged by the whole book which S. Hierom hath wrytten against Heluidius Secondarily I am coÌ„tent to let Martin himself be iudge for these be his words which immediatly folow this lye before wryteÌ„ Martins words And sayth MartiÌ„ he saith not meaning by S. Hie that he was the first maried priest in Italy Loe god reader what neede I to haue any further condempnacion for Martin in this point then his own pen Well doth S. Hie. say so no verily sayth Martin why theÌ„ for shame suffereth he those lines before in the text A note to be put in the margent of Martins book that note in the margent to staÌ„d in his book without adding vnto it some such note as this is Beleue not Mar. in this place for here he lyeth â—gregioâ—ly Why but I pray you is it not enoghe for MartiÌ„ to say that
that with wryting apon the Scryptures they haue geuen such a light as Saint Hierom his eyes wold be ioyfull to see thoughe it were with the retractation of other things besyds those wherwith his freends charged him in his books against Iouinian and such lyke as I haue noted before Yt is like that you fell into this wishe of Saint Hieroms lyfe in these dayes because ye wold fynde some way to tell the world that Oecolampadius Capito Capito was no munk nor frâ—er as Martin reporteth fol. iij. and Munster were munks or fryars and afterward maried men No man can iudge otherwise that noteth your proces and perceaueth the desier that your tonge hath to lyeng Well seing Capito was no munk nor fryer as you report him ye shall not chuse but suffer me to say to you this is another of your lyes for it is trew that of these all that you report he was neither monk nor fryar And in case they had beene as D. Luther D. Bucer the other were it could neither further your matter nor hurt ours onles it be to ease your tong a litle when it is desyrose to rayle And where yow say ther mariadge was both against the law of God and the law of man and also where in the second chapter of your book yow say it is an old heresie new scowerid I dout not before I haue done with yow and your fellowes ye shall see it prouid before your face that it is an old trueth taught by Christ and his Apostles newly by you Papists and Gods enemies made heresie The mariadge of priests is an old trueth newly made heresie by the Papists In which discourse it shall alâ—o appeare that D. Luther D. Martyr etc. were not the first founders of this religion as yow slanderosly reporte but the patriarches the prophets and Christ and his Apostles But to maintaine your lye withall ye digresse from your arguâ—ent and fall to slandering of Luther â—nd the rest alledging that he robbed Christs church of one of the Sacraments â—allid the holy Sacrament of Matrimoâ—y Martin vnderstandeth not the Christian men when they say matrimony is no Sacrament and how that is to be vnderstanded Thus Martin trouleth his tong â—t will not knowing those lerned mens â—ayings concerniÌ„g matrimony whether how they think it a SacrameÌ„t or not wherfore thow shalt vnderstand good reâ—der that the opinion of these lerned faâ—hers and of all other that fear God in â—hese dayes is groundid apon Gods â—ord and it is this Yf ye take the name â—f this word Sacrament largyly and am â—lye for any such action or thing as may â—epresent another holy thing The word Sacrament may diuersly be taken then they â—enye not but that Matrimonie is a Sacrament because it representeth vnâ—â— vs the coniunction of Christ with his â—hurch Wherof there is a plaine testimony of Saint Paule in his Epistle to the Ephesians Eph. ij Howbeit taking the word Sacrament after this sort ye shal be forced to confesse that there be not only seuen Sacraments Bernard Ser. In cena Domini â–ª but also a great nomber more as the washiÌ„g of feet The wypiÌ„g of the dust from the feet of the Apostles The embracing of yong children in the armes Iohann 13. Luc. 9.10 And the most parte of all Christs actions But if ye restraine the name and word Sacrament not only to those actions which represent spirituall thiÌ„gs but also to those which be appointed in the new Testament by our Sauiour and his Apostles to be ministrid by certaine words with commandement tâ— thesame that they shuld so be ministerid with the offer and promes of forgeuenes of sinnes Then can not matrimonie be put in the number of SacrameÌ„ts namely of the new Testament because iâ— was ordeined in Paradise before Adamâ— fall Longe tyme after Christ matrimony was not ministerid at church as platina wryteth and other 5. q. 5. aliter And matrimonie ministred beforâ— ChristendoÌ„ held after ChristeÌ„dom 1. Cor. â— Si infidelis discedit discedat Ergo matrimonâ— is not a Sacrament of the new Testament And ye read not that Matrimonie was ministrid by a priest at church vâ—â—till the tyme of pope Euaristus or vntill thâ— tyme of pope Sother as Platina wryteth in his lyfe who was 170 yere after Christ and for the auoyding of priuie contracts made first that decree that matrimonie should be celebrat at church and by a priest But seing MartiÌ„ brought in this matter but for a rayliÌ„g purpose I wil leaue it of with these few words for this present And will tell the good reader of another solempne lye that Martin hath made whyles his tong runeth railiÌ„g after D. Luther Martin belieth Luth. alledging his book de capâ—iuitate Babylonica And Pighius also He saith there that Luther hath wrytten in his book De Captiuitate Babylonica Si uxor noÌ„ possit aut non uult ancilla uenito that is to say if the good wyfe can not or will not the good man may take his maid Speak again MartiÌ„ where saith Luther these words thow saist in his book de captiuitate Babylonica The self same lye maketh Pighius of Lut. Controuersia 15. Take that book in thy hand good reader and read it ouer and whan thow findest there as Martin doth report I am content let it be said that I haue slaunderid MartiÌ„ if not testifie with me that he is a lyeng witnes and one of those Doctors whom Saint Peter calleth Pseudoprophetas in populo 2. Pe. 2. and falsos Doctores qui clam inducent sectas perniciosas False prophets amongest the peple and false lyeng Docturs which shall priuily bring in perniciose sectes I assuer the good reader this is a foule lye that Martyn the lyer and Pighius his fellow maketh of Luther for that saying which they alledge in latyn as thoughe it had been so by Luther penned is not in all that booke where Martyn most shamefully aduoucheth the same to be Schame ye not you Papists that suche a loud lyeÌ„g babler and so false and vaine a man hath taken apon him the defense of your cause whose own mouth and pen condempneth for an opeÌ„ lyer Tremble ye not to shed any mans blud apon the report of such an impudent man as he is I will not hyde from the good reader Luthers iudgemeÌ„t in that book concerning that matter In one place there speaking of the impediments of matrimony he saith that if the man be such a one by nature that it is impossible for him to doe the duetie of a husband The Papists can not abyde luther when he teacheth ther own doctrine xxxiij q. i. quod auÌ„t interrog then his contract with a woman shall not bynde her to be his wyf and this is his reason quia error ignorantia uirilis impotentiae hic impedit matrimonium Because saith he the error and the ignoraunce of the impotency of
the man in this case letteth the matrymony Gregori bushop of Rome writinge to the busshop of Rauenna Which saiyng yf you Papists wold comdempne ye condempne the doctrine of your own father the Pope himself For Gregory busshop of Rome wrytiÌ„g to the bushop of Rauenna saith on this wyse Vir mulier si se comunxerint di xerit postea mulier de uiro quod coire non possit cum ea si possit probare quod uerum sit per iustum iudicium accipiat alium Yf a man and a woman be maried together saith the pope and the woman afterward say that the man can haue no carnall knowledge of her and can bring forth lawfull profe therof let her take another Moreouer before in the same question and afterward 33. q. i. si quis in the Chapter Si quis These words be plain and in maner the very same that Luther hath spoken Impossibilitas reddendi debitum soluit Vincuâ—um coÌ„iugij The impossibilitie of doing the â—atrimoniall dutie breaketh the bond of â—atrimony vnderstandiÌ„g the same defect â—o be naturall as Luther by the plain woâ—ds there declareth that he doth And the selfsame doctrine is largely â—et furth and alowed by the master of the â—â—ntence li. 4. D. 34. wherfore lyke as for this saying Luther caÌ„ not be charged with any new doctrine Magister senteÌ„tiarum lib. 4. D. 34. read the place and iudge for that the same is taught by the Pope himself and the master of the sentence and Gratianus etc So can not thesame discharge Martin of his former euydent and most manifest slanderose lye Yf the Papists haue none of more credit theÌ„ Martin the lewd lawier is to defend there quarell there doctrin must needs lye in the dust for lak of men of honestie and credit to defend it Yf Martin were not shameles I could not but maruaile why he should so report of Luther conceâ—â—ning his doctrine of matrimony in that bok for he is there so ware in his words and so circumspect with his pen in that poynt that he will define nothing as by the very last words there intreating apâ— matrimony it is most euydent which for breuitie I will omitt Many tyme iâ— chaunceth that self will bredeth much yll â— and neuer more then whan it lighteth iâ— a great personage Which saying werâ— prouid very trew by Martins story of Mâ—â—chael Palaeologus if it were truly reportid but his mouth is so full of lyes that a mâ—â— can not tell when he may beleue him Hâ— saith he hath red that history of Michaeâ— Palaeologus in a Grek autor And that may be trew but yet it is very vnlikely because the histories do declare that there were diuerse Emperours of the east whose names were Michaell but no more named as I remeÌ„ber Michael Paleologus Michaell Palaeologus sauing Michaell the seauynth and last of that name Michael who was a thousand two huÌ„dreth and threscore yere after Christ as Chronicles do witnes that is to say about thre hundreth yere agon But the history that Martin ascribed to the Emperor Michael Paleologus was as he himself saith when pope Nicholas about the yere of our lurd 860 sent out an excommunication against Photius Patriarch of Constantinople And so it foloweth that Michael Palaeologus the Emperour was if Martins tale could be trew Yet another lye of Martins fower hundreth yere before be was born wherby it should seem that Martins talk in this place is a notable fayned lye and so muche the more lyke to be a lye because he is in all the rest of his book so geuen to lyeng But let it be trew that Michaell the sixt between whom and pope Nicholas the first the contention was for Ignatius and Photius were named Michaell Palaeologus which I say Martin can not proue yet the history that Martin ioyneth to this matter that is that he hath red the cause of the contention between pope Nicholas the first and him was for a pleasur that the said Emperor should shew to his vncle for the putting away of his lawfull wyfe and marieng his daughter in law I think be not altogether trew King Henry the viij But that somwhat in this history is added of Martins own forging desyring to haue some color for his quarell when he intended to slaunder kyng Henry the eight the Queens father which intent of his appereth wheÌ„ he wisheth that the lyke had not been practised els where And somwhat this my suspicion is increasid by that MartiÌ„ refuseth to name the Greek author These epistles ye shall haue To. ij Conciliorum generalium pag. 746. whom he alledgeth And againe where as in the books of generall Counsels the earnest epistles wrytten froÌ„ Nicholas the pope to the Emperour Michaell the sixt for in those dayes there were none named Paleologus as Martin saith speak of the putting out of Ignatius and the putting in of Photius That the heresie against the holy gost began many yeres before Michaell Paleologus the Emperour was born into the office of the patriark no mention is made of any such matter which is not lyke the pope wold haue left out being as Martin alledgeth the chefe cause of ther falling out speaking so stoutly to the Emperour and taunting him so vylie as his Antichristian boldnes doth But how much soeuer of the history is trew this chefe point that Martin alledgeth the history for that is that the heresie against the holy gost and the contention therof sprang apon this occasion this I say is manifestly false Another lye of Martins as by sundry substanciall reasons I will proue plain to such as haue any knowledge of the doing in generall Counsels and be not as Martin is arrogantly wyse Martins falsifyeth histories wyse I say in there own conceyt and not in deed For profe wherof first and formest it appereth in the fift book and tenth Chapter of the history of Theodoret Theodoret li. v ca. x. an old Greek author by the confeszion of pope Damasus fyue hundreth yere before the tyme of that Emperor whom Martin falsly nameth Michaell Palaeologus Pope Damasus which confeszion he sent to Paulinus bushop of Thessalonica in Macedonia that anon after the Nicene Counsell sprang contention for doctrine against the holy gost Paulinus bushop of thessalonica that such a busines ensewed therof that the fathers were fayne to punnish the offenders therin by excomÌ„unication Toletanum coÌ„cil i. WherapoÌ„ it folowed that both in Toletano concilio 1. about 400. yere after Christ also in the secoÌ„d Counsell which some name the seuenth Councell of Nice the busshops did put into the Creed the procediÌ„g of the holy gost from the fahter aÌ„d the sonÌ„e as ye may read inthose Councells Nicen concil vij Hadrian was An. dom 772. and the Emperor Michaell Anno. Dom. 859. The latter .7 Nicen CouÌ„sell was holden in the tyme oÌ„f pope