the Christopâ—â— in Oxforde And doctor Stories 〈◊〉 lawyer also for kepinge Madge Boâ—â—er in Cramphole et cetera The sixt Chapter A discourse wherin is plainly prouidâ—â— scriptures and aunceant doctors thaâ—â— Papists be heretiques and also a coâ—â—â—rison made between the opinions of 〈◊〉 Papists and the opinioÌ„s of half a hâ—â—â—drâ—th of the most aunceant and hoâ—â—rible heretiques that euer were in the church of God A discourse prouinge that all Papists be hereâ—â—ques NOw to returne to my former pâ—â—â—pose Forasmuch as you haue 〈◊〉 that heresie and lechory be câ—â—â—monly ioyned together I am contenâ—â— reason with Martin for the tryall 〈◊〉 name of heretique wheather of vs is â—â—â—worthie so to be callid for to him by â—â—â—tins own confession lechory is most câ—â—â—monly annexid In this discourse 〈◊〉 conuenient to serch what heresie is how it is definid And in this poiâ—â— wil folow the iudgement of the most 〈◊〉 and vnsuspecâ—id wryters for paâ—â—alitie which way if thow Martyn hadest folowed in thy booke thow shouldest not haue had much matter to babell with all Tertullian in his booke de praescriptionibus aduersus haereticos saieth that the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a chosing Tertullian deperscriptioÌ„ibus aduersus hereticos that of that word be heritiques named Because they chose out aÌ„d take vpon them the defense of certein doctrins contrary to gods word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 〈◊〉 of heresy The causes whiche moue theÌ„ thus to doe be either that they be willfully ignoraunt and will not know the scriptures or if they know them they regard theÌ„ not or els couetousnes and wordly commodytie mouith them to inuent such fantasies And for confirmation of this Aug. in the beginÌ„ing of his boke de vtilitate credendi An heretique is definid S. Austen in the beginÌ„inge of his book De utilitate credendi Against the Manichaeis maketh this definition of an heretique Haereticus est qui alicuius temporalis commodi maxime gloriae principatusque causa falsas ac no uas opiniones gignit sequitur An heretique is he who beginneth and foloweth false and new opinions apon hope of wordly commoditie and to thinteÌ„t to be in glorie authoritie And this formor definition of Sainte Austen maye bee gathered out of Irenaeus in his 3. booâ— Cap. 3 Aduersus Valentinum and out of S. Ciprian in his bok de simplâ—â—citate praelatorum and Gratian also aloweth 〈◊〉 out of S. Austen amongest the popes deâ—crees .24 p. 3 Irenaeus Cyprianus 24. q. 3. Her Her All these old fathers and all other of name and antiquitie apâ—proue and alow this definitioÌ„ of an hereâ—tique The difinition of heresie So that I may boldly pronounce the definition of Heresie to be this Heresie is a choyse and a stubborn and froward defense of certaine opinions and doctrines whiche be coÌ„trary to gods worde either by reason of ignoraunce or of contempt of the same word therby to atteyn either to lucre or to estimation The materiall parte of this definition is the opinions and doctrines coÌ„trary to Gods word The formall cause the choyse and stubborn defense the efficieÌ„t cause wher by they be mouid and led to be ignorant and the contempt of Gods holy word a froward will The Papistes take vpon them the defense of iustification by worâ—es contrarie to gods worde and agre the reâ—â— with Pelagiâ—s the heretique The finall cause or the end is the intent to attaine to honor pleasure and wordly riches Nothinge is there more to be desyred for the perfectioÌ„ of this definition Now then forth with to ioyne with the Martyn all the Papists for plaine profe by this definition that ye be all hereâ—iques Haue not you Papists taken apoÌ„ you the defense of the â—octrine of iustification by mans works alowing and folowinge the pestilent heretique Pellagius directly coÌ„trary to the doctrine of Gods holy word and againe all the old lerned fathers and Doctors in the churche of Christe Yf ye wold obstinatly say it is not against the scriptures doth not Saint Paule plainly condempne you saing We think that man is iustified by faith without the works of the law Rom. 2. And againe to the Galatians Yf righteousnes comme by keping of the law then is Christ dead in vayne Gal. 2 â–ª Yea doth not Saint Paule in a nomber of places so sett the righeousnes of faith and the rightousnes of works Rom. 11.14 Ph. 3. Eph. â—â— Heb. 11. the one against the other that the one allwai excludeth the other And in the 8. to the Romaines doth he not say plainly that he is of this opinioÌ„ that the afflictions of this life are not worthie the glorie that shall be shewed apon vs can you avoyd it but in that place he speaketh of the best kinde of works as sufferinge Martyrdom for Christs sake Sola fides etc. But ye reply say sola fides oÌ„ly faith is not fouÌ„d in the scriptures Doe you not by this replication shew your self blynde either of ignoraunce or of frowardnes which for one peece of the definicion of an heritiquâ— knowing that the scriptures hath thiâ— word absque operibus Rom. 3 Mar. â— Rom. 3. without workes and tantummodo crede beleue onelie and gratis freely which be euidentlie equiualent â–ª Nay saie you againe the doctors do not so take it â–ª As though ye were menne well seen in the doctors when in deed the moste of you haue read either none of the Doctors orels fewe other doctors theâ— the ragges of doctors gathered togetheâ— by Gratian with the Popes decrees and suche like The papistes do hold that onelie faith iustifieth is not fouÌ„d in the Doctors· And as for thy selfe thy studye and learning is to well knowen to be alowed for oÌ„e that is seen in the Doctors But to the intente it maye appeare to all the worlde what lienge marchantes you bee and how falslie you reporte the Doctors for the maintenance of youre heriresies I shall shortlie reherse vnto you a brefe collection out of the doctors whiche haue the very wordes Sola fides only faith iustifieth Which be the very wordes that you lyke blasphemose members of Antichrist saie is ranke herisie Places in the Doctors wher Sola fides iustificat that is onely faith iustiâ—â—eth is founde Chrysostom vpon the Epistel to the Galathians hath the selfe same wordes that we vse Sola fides iustificat only faith iustifieth in the 2 and 3 Chapiter and in his 4 oracion againste the Iewes And vpon â–ª â— Titum hom 3. And vpon the Epistle to the Hebrues cap. 13. hom 33. cap. 4. hom 7. And apon Mathew ca. 3. hom 12. and ad Timoth. ca. 4. hom 1. in sermone de fide lege spiritu in acta ho. 32. Basilius magnus in his sermon De humilitatâ— Gennadius Ro. ca. 5 Theodâ—rus Ro Ca. 5 Cyrillus in Ioan. li. 9. ca. 3.
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
because there is nothinge more trew then the lyuely word of God theruÌ„to will I oÌ„ly cleaue leauinge to the old doctors there worthie prayse aÌ„d commendation vsinge them in place as well for the profe of my matter as for my defence With a desyre to be playn that the treuth may appeare And because the common iudgement of most men is that in a confutacion the playnest way is to folow suche methode and order as is offered by the aduersary therfore haue I determenid to beginn where Martyn beginnith and to goe on as he goeth aÌ„d to answer where he reasoneth if the matter be worthie answer and to aduertise you of his falshod when he plaieth the Sophister The order which the author intendeth to folow in this furst book thoughe very fondlie as thow shalt well perceaue And When he maketh a lye to tell hiÌ„ playn his fault Whiche thinge beinge by his own words declarid Without further reasoniÌ„ge may be answer sufficient Wherin if I seem somthinge round and vehement in answering him or mencioning any other Consid syncere reader the cause to be the veritie of Gods word and because his impugninge is not only fond and folishe but slaunderose and maliciose wherby he professeth himâ—elf to be an open enemy to gods trueth therfore I dowt not but thyn indifferencie shall iudge that I say to lyttell and do vse him more reuerently then his arrogant folly doth deserue and that vehemeÌ„cie whiche I do vse is grounded apon Sainct Paule saynge 1. Tim. â— Delinquentes coram omnibus argue rebuke offenders openly Now trustinge that this excuse shall content those that looke for the authorities of suche scriptures to be first placed as make for this purpose in the beginninge of my boke I beseche the good reader to lay affection aparte and to open and apply the singelnes of thy mynde and vnderstandinge and that thow wilt not geue further credit either to me or Martyn or whosoeuer shall fauor either parte then the trueth it self taught by gods holly spirite in his euerlastinge worde shall inwardly moue and stirre the. And take good head good reader that neyther of vs deceaue the by philosophicall argumentes Colloss 2. or vayn Sophistrie and craftie fallacions and by reasons grounded apon the constitutions ordinances and lawes of man and not of God but contrary to his word writteÌ„ for so mayst thow be led away from the ChristaÌ„e trueth as Saint Paule witnesseth 2. Timoth. 2. And also marke wheather parte is most dryuen to shiftes and to the wrythinge of the scriptures and of the most auncient councels and Doctoures And note further wheather of vs leaneth apoÌ„ prophanas inanitates uocum vayn words sekyng in words by wrangelinge to maintain his opinion and wilfulnes And theÌ„ so stand or yeld to him or me as thy vnaffectionat spirite and grounded iudgement shall rule the in such sort that thy conscieÌ„ce may be spotles in the latter day when Gods iustice shall charge thy conscience with the vprightnes and indifferency of thy dealinge in this controuersy This my request is not only counselid but also commaunded by the holy Apostle Saint Paule Coll. ij and ij Tim. ij to all suche as professe the name and the religion of Christ and mynde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .i. vprightly to walk in the word of trueth Wherfore trustinge that both thow arâ— willing and ready to follow his holly aduertisement and that euer as thou perusest our doings thow wilt haue it in fresh rememberaunce I will turne my talk from the to Martyn Beginninge as he hath begon with the tytell and preface of his boke The lyuinge god graunt that nothinge may passe my penn whiche shall not sound to gods glory and the profit of his peple and to the cleare openinge and trew defense of his holy word and infallible treuth The first Chapter That Martins booke is vnmeet to be dedicated to a Queen FIrst touchinge the tytell and preface of your booke your inteÌ„t is Martin as it apeareth by the same to proue that the mariadge of priestes and professed parsons is not only a thinge altogether vnlawfull but also that ther mariadge is but a thinge pretensid and indede no mariadge And you thinke you haue made so wittie a discourse and so profound a resolucion in this so weghty a matter by your clarkly wisedom and Sophisticall cuÌ„ninge that you can fynde none so worthy a patrone to whome ye may dedicate the first frutes of your fantasy as not only to a Queen but also to a virgin Queen as by the end of youre preface more playnly apereth Martins filthi and vnchast talke in his boke dedicated to the Queen Not doutinge belyke the offending of her graces eares with your vngodly and vnchast beastlynes and raylinge As when you vse the termes of detestable bawdry of stinkinge lechory of beastly bichery of concubines and of common strumpets of lecherose aÌ„d filthy beastes and of your heathenishe ruffianlyke and abhominable talke in abusinge the words Carnis resâ—rrectionem Martins beastli abusinge of a peece of the crede in his book fol. lxvij .i. the resurrection of the flesh beinge a necessary article of euery Christian mans faith to the stirring vp of nature in mans body neyther with an infinite number of such lyke and more wicked tearmes with whose rehersall I am more then ashamed to occupy my penn but thâ—â—â—t is meet your lewdnes should some thing be knowen and disclosed Neyther do you think belike that she wold be offendid with youre shameles shiftes vnder the protection of her name nor with your euydent wrasting of the trueth and most manifest and open lyes aswell apon the holy and sacred Word of the euerliuinge god as of the learned fathers and aunce 〈◊〉 wryters and old CanÌ„ons in the church of god of whiche lyes flaunders sleigâ—tes wicked and vngodly raylinges â—nly and of nothinge els the whole boâ—y of youre booke is raked vp together as 〈◊〉 stincking dunghill that is heaped of â—undry soartes of filth Oh lord is hoâ—estie so muche decaâ—ed that any maÌ„ darâ—th be so bold to occupy the chast eares of â—ny Christen creature but chefely of a Queen with suche whorishe aÌ„d ethnicall talke whither hath thy boldnes caried the Martyn Seest thow not that shame hath not made the shrynke to seeke for defence of thy beastlynes at the hand of the chefe power No maÌ„ lyuinge that conceaueth good opinion of her grace can thinke other wise then that ether she neuer red thy booke or that she will not suffer thy boldnes to goe vnpunished But be it that she wold yet assuer thy self of this though she of her fauor towards the will wiÌ„k at thy wickednes say what thow shalt yet will God and all godly learned men ouerloke both the and thy doinges and know by that thow saiest what maner of maÌ„ thow semest to be aÌ„d iudge by that thow shuldest say what maner of man thow oughtest to
Testamâ—â—â— and ministred by a minister to a priestâ— a maiden be not able to make a mariâ—â—â—ge then shuld not Sacraments confeâ—â— grace ex oâ—ere operato .i. by the work 〈◊〉 whiche amonge the Papists 〈◊〉 great absurditie and inconuenience 〈◊〉 Optatus the great learned 4 Optatus against Martin whâ—â— wrote aboue a 1000. yere gon contra Donatistas hereti libro vj. auncient aÌ„d 〈◊〉 wryter whom you alledge as one 〈◊〉 maketh for your purpose and therforâ— you not with honestie refuse him saytâ— his sixt book against the donatists 〈◊〉 inuocatio nominis Dei ipsa inuocatio sanctifâ—â—â— quod pollutum esse uidebatur That is 〈◊〉 there be an inuocation or a callinge 〈◊〉 the name of god the very inuocatioÌ„ it 〈◊〉 sanctifieth and maketh holy that whiâ—◠〈◊〉 to be vnclean Whiche words of â—tatus by you though in other matter â—roued whom also I most gladli alow 〈◊〉 playnly that if the mariadge of 〈◊〉 were a thinge vncleane whiche 〈◊〉 â—ut heretiques durst euer to say yet be 〈◊〉 same by meanes of the inuocacion of 〈◊〉 holy name made cleane puer and 〈◊〉 your ground be good which I haue 〈◊〉 that the Sacraments do confer 〈◊〉 by the work wrought Clemens Alexand in his iiij book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but what â—worâ— your grouÌ„ds be this must be trewe 〈◊〉 it is sanctified by the word of God 〈◊〉 praier as I shall hereafter shew mo â—lainly in whiche sense Clemens 〈◊〉 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taketh it saieÌ„g That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—â—iadge is made holy whiche is concluâ—â— by the ministery of Gods word Pope Syritius against Martyn though he be our enemy D.lxxxij cap. plurimos etc. 〈◊〉 it apereth by the popes own de 〈◊〉 that Pope Syritius being our 〈◊〉 enemy and one of the first that for 〈◊〉 the mariadge of preests di 82. C. Pluâ—â—s spekinge against the same mariâ—â—es asmuche as he may calleth the 〈◊〉 wyues suas vxores there own 〈◊〉 whiche thinge he wold not haue 〈◊〉 there aduersary if he had 〈◊〉 there mariadge to be no mariadge And to make the thinge more plain 〈◊〉 selfsame Syritius in that very place 〈◊〉 a distinction betwen those child 〈◊〉 whome priests had A playn prof that pope Syritius did not iudge the mariadge of priestes a fylthy thinge a proprijs uxoribus 〈◊〉 there owne wyues and those child 〈◊〉 which they had a turpi coitu by vnlawâ—â—â— meanes Here Martyn you see the 〈◊〉 himself against you The Nicene counsell against Martyn Item one of first aÌ„d most auncient counsells afteâ—â—â—â— Apostles callid the Nicene counsell 〈◊〉 the mariadges of priests legales 〈◊〉 lawfull mariadges when suggâ—â—â—â—â—on was made that priests shuld not 〈◊〉 with there wyues they determined 〈◊〉 legales nuptias ammodo ualere uolmus â–ª will that lawfull mariadges from 〈◊〉 forth shall stand in force 7 D.xxxj c. Ante triennium Another bushop of Rome against Martin IteÌ„ Gregory another bushop off 〈◊〉 wryting to Peter Subdeacon of 〈◊〉 saieth Durum est c. It is a hard thiâ—â—â— that such SubdeacoÌ„s as haue not forâ—â— the guift of sole lyfe should be compâ—â— to absteyn A suis uxoribus i. from 〈◊〉 own wyues 8 D.xxvij Diaconi Martyn the pope against Martyn your leud lawier in the which words 〈◊〉 own wyue 〈◊〉 man can denye but by Gregorius iudgement the mariâ—â—â— of a priest was a mariadge Item Pope Martyn being 647. after Christe sayeth Tanta est uis in Sacramento Coniugij Mariadge made after the vow must be kept though the vow be broken ut nec ex uiolatione uoti potest dissolui ipsum coniugium So great a strenght is in the Sacrament of matrimonye that the mariadge can not be dissolued after the breche of the vow Epiphanius a greke wryter against Martin 375. yere after Christ. Note the termes reader â—ecundum legem a votary may take a wyfe according to the law Item Epiphanius contra Catharos haeresi 59. speking of them that haue made a vow and afterward turn to mariadge sayth Melius est lapsum à cursu palam sibi uxorem sumere secundum legem sic rursus ad Ecclesiam induci uelut qui mala operatus est qui lapsum fractum obligatione opus habentâ—m non quotidie occultis iaculis sauciari ab improbitate quae ipsis à Diabolo infertur Yt t s better saieth he for him thaâ— is fallen in his course meaning them that can not continew in the thinge that they haue vowed to take a wife openly accordinge to the law The mariadge of a priest made after his vow is good and so to be restored to the church again as one that before hath done euell as one that hath fallen and hath been broken and hath now need to be bounde and not dayly to be inwardly wounded by secret dartes wher with the deuell continualy doth assault them Lo here EpiphaÌ„ doth 〈◊〉 only alow mariadges of priests and votâ—â—ries before priesthode and vowinge buâ— also after priesthod and vowing and nameth the mariadge done in such case lauâ—full aÌ„d that mariadge after there vow 〈◊〉 broken is a meane to restore them again to the churche if they were fallen from 〈◊〉 by breakinge of there vow So that yoâ— se by Ep. iudgement that the mariadge of priests euen after there vow is not oÌ„ly a mariadge but also a lawfull mariadge mariadge after the vow is law full by Epiph. And this place of Ep. answereth fully aâ— other places of him which by Martyn and other Papists be wrythed to the conâ—trary Item Saint Austen in his boke de bono uiduitatis maketh a plain resolution in this matter aswell against MartiÌ„ as against all the rest of the popishe rout in Christendome where speaking of theÌ„ that mari after they haue vowed he saith in plain words Non ipsae nuptiae uel taliuÌ„ dam nandae iudicantur that is the mariadge euen of such as marry after they haue vowed are not to be condempned 10 Saint Austen against Martin falsified by Pighius This place of S. Austen is falsified by Pighius controuers .15 wher for uel talium he hath crafftily put in uelut malum wherapoÌ„ the whole matter standeth Oh false papist And a litle after S. Aug. saieth Proinde â—ui talium nuptias dicunt non esse nuptias That the mariadge after the vow broken is a good mariadge plainly proued by S. Austen sed poti â—s adulteria non mihi uideÌ„tur satis accurate dili genter considerare quid dicant fallit quippe eos â—imilitudo ueritatis etc. and shorthly after he saieth Fit autem per hanc minus consideratam opinionem qua putant lapsarum à sancto proposiâ—o foeminarum si nupâ—erint non esse coniugia noÌ„ paruum malum ut à maritis separentur uxores quasi adulterae sint non uxores cum uolunt eas separatas reddere continentiae faciunt
own supposall if the maadge of priests be but pretensid as you put it how much more then without a cause being very mariadge in deed as is prouid and without controuersy amongst men of knowledge and vnderâ—andinge euen of your own sort as is be â—re shewed Yf therfor without a cauâ— then be they either way both by your â—d supposall in very deed the trew posessours of there benefices still though â—ther by â—ioleÌ„ce extorsioÌ„ enioy the profets of there possessions whom I wold should right well note that like â—s princes and rulers be subiect to chauÌ„ges and that death assone knocketh at â—he doer of the riche as of the pooer So a mans right dieth not And law in another world will charge the transgresâ—or The Papists be extorsioners thoughe case in this world so flatter the conscience that God is for gotton aÌ„d the flesh make full mery what is extorsion if this be not extorsion to put out of goods and liuings one without a cause and to thrust in another without a iust tytell But all this cannot suffice you onâ—es ye may please your throte and eares with cryeng out vpon vs theâ—es heretiques Traytours etc. When you haue taken froÌ„ vs both our cuntry our goods most lawfull possessions Yea and all that we haue sauinge God alone whom with his word ye haue left to vs dryuen away from you to our comfort and your eternall shame perpetuall infamy â–ª But to returne againe to the Tytell 〈◊〉 Martins boke I thinke it sufficientlâ— prouid that the mariadge of a priest 〈◊〉 professed parson is a mariadge to thâ— open shame of Martin and his fauorerâ— aswell by argumeÌ„ts deduced out of Godâ— worde and manifest authorities out 〈◊〉 old Doctors both greke and Latin and testimonies of the popes themselues and of there own lawes as by the uery procâ—â—dings of the Queen and the bushopes iâ— England in these present daies And by the way also it may somwhat appeare by the iudgement of EpiphaÌ„ius and Saint Austen etc. that the same mariadge is not only a mariadge but also good laufull and godly which point I thought requisite somwhat to touch in the beginninge for satisfieng of suche as either wold gladly but yet haue no leasure to read all the rest of the proces folowinge â–ª or els of suche as wold fayne haue there hunger easid with sumwhat in the begininge wherby the payn of expectacion for the rest might be though not vtterly taken away yet some parte aswagid Now will I searche what Martin sayth in his first chapter which beginneth on this wyse The third chapter The beginning of Martins first chapter 〈◊〉 confuted and his sleight in makinge false grounds is disclosed If the fellowship and company of a woman be in a spirituall man a mean to perfect religion etc. Martins words Because in your â—oke almost vniuersaly you abuse to a â—ronge sence Martins fleight in vsing words that maâ— be diuersly taken to a wrong sence sondry words which may â—e ambiguosly taken and so by equiuocaâ—ion and Sophisticall deceyt deceaue the â—eader as the termes Chastitie virginiâ—ie mariadge whoredome heresye hereâ—â—que Lechory Churche Traditionn CouÌ„â—els Doctours vniuersall coÌ„sent vowes Iudgement Spirituall men Carnall men and a great nomber of suche lyke I â—halbe otenfymes forced for the help of â—he vnaquaynted reader least he be carâ—ed away with such Sophisticall sleyghts and deceytfull practises into the opinion off you Papists to opeÌ„ the same words by playn distinction as place shall requyâ—â—r that the falshod taught by the Papists and the Catholique doctrine taught by and his Apostels and vs may more euiâ—dently sheâ— iâ— self and apeare wherin thâ—â—ughe I shaâ—â— sâ—mtyme trauaile more larâ—gely then shall seem nedefull for answeâ—â— yet dout I nothinge but that I shall deâ—serue pardoÌ„ of the reader because it shaâ— by Gods help not be without some proâ—fet for in this discourse I mynd not to iâ—â—yn with Martin alone being a maÌ„ as 〈◊〉 semeth altogether ignoraÌ„t in diuinitie 〈◊〉 not oÌ„ly the author but rather the penÌ„er oâ— this blasphemose booke but with all thâ— of rest the popishe sect who haue bene either his helpers in it or maynteiners oâ— the lyke heretical opinioÌ„s After this aduertisemeÌ„t the reader shall note that thâ— coÌ„mon practise of Martin suche as he be The craft off you papists is to maâ—e false grounds and to wâ—yth the mynd of the wryters is to make the ground and foundacioÌ„ of there reasons apon words aÌ„d senteÌ„ces either of there own fantasying vsing theÌ„ as things allredy prouid or els wrythed far from the mynde of the speaker and wryter for the maintenaunce of there maâ—nifest heresies and blasphemies which craft of theres is both profittable and neâ—cessary to be disclosed Martin abuseth the name of a spirituaâ—â— man to deceaue the reader wherfore in the veâ—ry first beginninge of this chapter I maâ—ie not suffer Martin to turn the name of a Spirituall man away from all maried men to the only shauen and popishe geâ—â—â—acion For the reader shall vnderâ—â—â—nd that all be spirituall men which be with Gods spirite Rom. 8. 1. Corin. 2. And he who hath â—re habundance of Gods spirite is 〈◊〉 â—pirituall What is a spirituall man â–ª Of a like maÌ„nor Saint Pauâ—â—â—peaking to the maried sort in Rome as â—ll as to the rest said uos non esâ—is in carne in spiritu yow be not in the flesh but in 〈◊〉 spirite Iohann â— And Saint Ihon in his 〈◊〉 chapter nameth all to bee spirituall 〈◊〉 beleue in Christ for fleshe and bloud not able to bring forth such a spirituall 〈◊〉 And if the outward admission were â—ble to make a man spirituall than 〈◊〉 Iudas and such lyke who had the â—â—â—ward election yet inwardly folowed 〈◊〉 spirit of the flesh Spirituall and the deuill be â—â—rthyly called spirituall But our Sauiâ—â—â— Christ reasoning with Nicodem maâ—â—th a playâ— profe by euident demonstraâ—â—â—n that only sâ—ch as be indewed with â—â—ds spirit Iohannis 3. be worthy of the name Spiriâ—â—all aÌ„d that such as be noâ— born of Gods â—â—â—rit be not spirituall but carâ—all A maried man mâ—y be a spirituall man And the same place the lord hath geuen a â—â—nnerall resolâ—tion that no man can enâ—â—â— the kingdom of heaueÌ„ 〈◊〉 he becom â—pirituall ma◠〈◊〉 be born a new not on â—f water but 〈◊〉 of the holy 〈◊〉 Wherfore yf it were trew that the clarâ—â— that lacke wiues were the onely spirituâ—â— sort as MartiÌ„ here taketh it theÌ„ shouâ—â— all the maried people aswell Papistes 〈◊〉 other Martins doctrine robeth all maried men of the spirite of god 2. cor 6. aswell kiÌ„ges Princes as other al sortes lose the benifite of regeneracioÌ„ and be excluded from Gods holy comfoâ—â— and being men not spirituall as Martâ— termeth them should be vnmete templâ— in whome gods spirite myght dwell aâ— finally vnable to entre the kyngdome heauen But
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
suppositions and would therby induce the reader first to beleue that somme in England haue taught in king Edwars dayes the somÌ„e of our religion to stand in wiuing And then secondaryly he sayth that Christ alowed suche as absteyn from mariadge thoughe they haue not the gyft What some haue taught I can not say but this I am able to say that it was no doctrine generally alowed Therfore because both the suppositions be most manifestly false it may well appeare that Martin and his fellowe 〈◊〉 seek nothing but matter wherupon 〈◊〉 wrangle as the godly preachers in kinâ—ge Edwards dayes sought nothinge mâ—â—re then to set furth the playne trueth and the lawfull and honorable Chastiâ—tie of mariadge how so euer Martin vnchaste tonge is not ashamed to babell â–ª And when he hath raylyd a whylâ— euen in the very beginninge of his book then he departeth from suppositions to fayer and â—â—at lyenge lest all the body beinge made of lyenge and raylyng should lack a head lyke vnto it self These be his words The fourth chapter That the hypocrisy of the Papists hath and doth deceaue all men contrary to Martins assertion etc. Martin YF a man will way the matter indifferently the opinion of such can employ no suspicion of vntreuth whiche whiche seke nothing but austeritie of lyfe and theyr own paine I marueile muche that Martin is not ashamed to commend his fonde opinion Winchester with the fained austeritie sharpnes of the fatte bellied Prieâ—â—es whom he wold seeme to defende The whole study of the Papists is to increase ther plesures and to maintaine belly fare All the world seeth that there hole lyf is spent allmost in nothinge els then in eating and drinkinge in ydell walkinge and pastymes aÌ„d in prouidinge for furringe of there bak and fattinge of there belly and in gorgeosly deckid chambers and soft slepinge For maintenaunce wherof I report me to all the world what paynes they take in purchasinge pluralities tot quots non resydences etc. that they may heap prebend apon prebend and benefice apon benefice least at any tyme there back or there belly should lack of there lust Some papistes win the harâ—es of the peple with gluttonye Fearinge least ther spare godly dyet should cause there neighbours to call them nigards Knowinge that belly fare is a better meanes to wyn the harts of the ignoraÌ„t and common peple then is the doctrine of the punishement of the body and of the austeritie of lyf And knowing also that he shall be praysed for good thoughe he be neuer so euell Yf he kepe a great house as they call it and â—â—ly good chere I maruayle I saye buâ— whither doth not impudency cary the paâ—pists I pray the Martyn what kind of peple haue more deceaued the world then suche as haue colorid there naughtâ—ines with austeritie of lyfe The preâ—ense of hard lyf hath deceaued all Christendom and seme tâ— differ from other in outward state Thâ— Phariseis the Esseis such lyke hereâ—tiques who trubled the church of God both before and in Christs tyme who wâ—â—re more commendid of the peple for therâ— austeritie of lyfe then they The practises wherby the old heretiques gatther estimacion and who were worse The aunceant heretiques in the beginÌ„inge of the churche for the most parte did wynÌ„ ther first estimation some by abhorring all Mariadges saynge they were vnclean and deuelishe as Saturninus and Basilides etc. Ireneus Some of whome Ireneus writeth that thei abhorred mariadges Speakinge against mariadge brought the old heretiques in to estimatioÌ„ and absteyned from flesh huiusmodi continentia seducentes multos .i. seducinge many with suche continency and refrayninge And these were within 137. yere after Christ. Some by condempnig second mariadges for a filthy thinge as Montan 170. yere after Christe And nouatus 244. yere after Christ and many other as hereafter I shall more largely â—eclare Some by coÌ„dempninge the maâ—adge of priests as Eustachiani and all â—â—e old heretiques whose example the Paâ—ists do folow Epiphanius Her xiij Some by fastinge aÌ„d abâ—inence as Epiph. Her .13 witnesseth of Dotheus that he fastid so muche with bread â—nd water in a caue in the wildernes that â—e pined himself a way for lack of sufficiâ—nt sustinance Some by neuer speaking with there mouth but kepinge sylence â—ontinually as monks do in their cloysters Some by offeringe there bodies to martirdome as both Theodoret and Saint Austen and other Witnes of the Donatistes Some by scourging themselues and punishinge there flesh Saint Austen de heresibus Theodoret de Hereticis fabulis And of these abstinences and straytnes of lyuinge differinge from all other men of most sober and godly lyfe How sondry heretiques gaâ— sundry names punishinge ther bodies many of these heretiques had their names As Encratitae of abstinence Apostolici of there holines Paâ—talorinchitae of silence Flagelliferi of scourginge themselues and Ieiunantes of fastinge and suche lyke Haue not monkes fryers nonnes hermets recluses and anchors and suche other the Popes creatures who deceaued all Christendom with pretendinge austeritie of lyf and there owne payne Nothinge is better to wynn 〈…〉 â—f the ignoâ—aâ—â—â—â—en 〈◊〉 Who knoweth not that no meanes is better to wynn the harts of the ignorant then superstitâ—on Who knoweth not that by no meanes soner the hart of the ignorauÌ„t is lost then by playne dealinge playn speakinge and trueth Doth Martin thiÌ„ke that the Phariseis had preuailid against Christ if the outward shew of there Austere and strayte lyfe had not made them seem in the eyes of the ignorant more verteous then Christ and his Apostels The Phariseis appearid to the peple â—olyer theÌ„ Christ. How a strayte lyfe deceaueth the peple it is in a bok ascribid to Saint Austen plentifully declared in the 21. Sermon ad Fratres in Heremo speakinge amongest other things of the heretiques that were callid Sarabaitae Saint Austen ad 〈◊〉 in â—eremo seâ—mo xxj and these be his words Tales fuerunt illi Sarabaitae de quibus nobis tertio scripsit pater Hieronimus quorum genus est omni affectu uitandum Ipsi denâ—que in Aegypto erant in foraminib petrarum habitantes Induti porcorum boum pellibus tantum cincti funibus palmarum spinas ad calcanea portanâ—eâ— ad cingulum ligatas Discalceati sanguine cruentati cauernas excuntes ad festum scenopegiae pergebant Hierosolymam sancta â—â—ctorum intrantes paupertatem abstinentiâ—â— praedicabant omni affectu seruare Barâ—â—s postmodum in conspectu hominum sine reâ—â—mptione euellere festinaâ—ant sic acquisita faâ—â—a lucro ad propria remeabant solitarie gauâ—ntes epulantes supra id quod explicare posâ—nus Hos obsecro nolite imitari caetera That is to say The hypocrisie of the Heretiques named Sarabaits syâ— to the hypocâ—iâ—y of the Papists Such were the Heretiques callid Sarahaitae of whome â—ther Hierom hath
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
Westons shamlesse talke reasoning with Master Latemer at Oxford that women ought not to receaue the communioÌ„ making it as it were doubtfull contrary to the exâ—presse wod of God and against the uery institution of Christe when he both miniâ—strid the cupp himself and also said Bibite ex hoc omnes drynk ye all of this But as for womeÌ„ the Papists be lyke thing they haue no soules For who hath not herd that westoÌ„ was not ashamed in open diâ—sputatioÌ„ against the bliszid martyr of god master Latimer in Oxford to maintayn as a treuth that women ought not to receaue the communion making it as it were doubtfull and not playn by Gods word And that for declaration and profe of the same heretical opinion amongst other questions he was not ashamed to demande of the sayd holy martyr where he fouÌ„d iÌ„ the scriptures that womeÌ„ ought to receaue the Sacrament Vnto whome Master latymer answerd Yes it please your mastership I shall fynde it in the scriptures that women ought to receaue the Sacrament Nay quod westoÌ„ that can ye not fynde in the scriptures yes quod Latimer here I haue it I trow in Saint Paule 1. Corin. 11. Probet seipsum homo sic de pane illo edat de poculo bibat c. Let man proue himself and so eat of that bread and dryncke of that cupp I pray yow Master Doctor Cuâ—us generis homo Doth not this word homo signifie both kyndes as well man as woman Here was master doctour blank and found by Gods word a playne falsiâ—ier of his word and that fighting with the treuth he wounded himself Note the ignorance of the papists in the Greek tonge but lest master Doctor should haue this shamefull foyle at this holy mans hands weston being there the chefe commiszioner the benche of the Doctors consulttid for an answer wherby to delyuer WestoÌ„ out of the bryars And in conclusion they made this resolution to the auditory that the greek worde was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which greek worde signifieth man only in the masculine gender A meet answer forsoth for such as seke to mayntayne there heresy they care not how for in deed the greek word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they falsly alledged but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth both man and woman accordiÌ„g to mastir Latymers lerned sayinge An impudent lye of 〈◊〉 Papistes declaringe ther gros ignoraunâ—e in the middest of the vniuersitie of Oxford But that notwithstandiÌ„ge WestoÌ„ as IgnoraÌ„t as the best and glad to auoid his own shame sumwayes conseritid to ther lye and made a Catholique coÌ„clusion of it that it was not so in the greek which is an impudent lye Of a like sort Weston declarid with no lesse boldnes his ignoraÌ„ce at Paules crosse in the hering of the whole audience sayinge that the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth hominum deuoratores D. WestoÌ„ publissed his oun ignoraunce impudently at Paules crosse that is deuourers of men when in deed it is the name of those heretiques who held the opinion that God the father had the forme shape of a maÌ„ suche meÌ„bers partes of a body as be ascrybid to hiÌ„ iÌ„ the scripture Wher of read Theophilus Alexandrinus Se what shiftes these heretiques haue to mayntayne ther abhominable heresies opinioÌ„s dyrectly against Gods worde the coÌ„tinuall vsage of the Catholique Churche of God from the beginiÌ„ge Theophilus Alexandrinus and Philaster What boldnes haue they amongst the ignorant when â—n the middest of an vniuersitie amongst a great noÌ„ber of lerned men they be not â—shaÌ„ed to belye the very text of the scripâ—ures for the mayntenaunce of there heâ—esies and to condempne him for heresie who most learnedly defendid himself with â—he treuth of Gods word by this and sunâ—ry plaees to there perpetuall shame to 〈◊〉 registrid in Cronicle for euer Of thiâ—â—u ocacion of Saincts and to Gods euerlasting glory They haue â—ikewise chosen an opinion of InnocatioÌ„â—nd praying to dead Saints dyrectly conâ—rary to the scripture which saith Rom. 10. quomoâ—o inuocabuÌ„t euÌ„ in queÌ„ noÌ„ credideruÌ„t How shal â—hey call apon him in whom they beleuid â—ot But we beleue not in the Saynts â—herfore it is manifest that we may not â—nuocate nor call apoÌ„ them Luk. 4. And also our Sauiour saieth Lu. 4. Dominum Deum tuum â—dorabis illum solunt coles A peece of S. Paule restorid out of Epiph. i. Thow shalt ad â—re the lord thy god and worship him â— Solum only And Epiphanius conâ—â—a Antidicomarianitas Heresie 78. sayth S. Paule prophecied that in the latter dayes ther should certayn Heretiques come who should geue godly honor to them that be dead And he citeth the place 1. Timoth. 4. Where it appeareth that Epiphaniuâ— had more in his copy of the new Testament in that place then we now haue it may be that some Papiste did scrape iâ— out of the booke because it made againsâ— your doctrine these be the words of Epipha whiche he ascrybeth to S. Paule â–ª 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they shall worship dead meÌ„ sayth he meaning of Saint Paâ—â—le as some in Israel did But with thiâ— they can not be contentid onles they maâ— haue also the ymages of wood stone and mettall that be made to represent thosehâ—â—ly men Of Idolatry committid before Images What is worshipping if cappiÌ„ge knelinge kissinge clothinge strewing garlanting payntinge gyldinge candelling sensing and suche lyke be noâ— worshippinge caÌ„ we do eny more in 〈◊〉 outward gesture to God himself Thâ— heresies and errors whiche besyds theâ— they haue taken apon them to defend 〈◊〉 infinite as of Orniginall synÌ„ of fre wilâ— That there popishe churche can not 〈◊〉 That generall counsels may make new doctrines besyds Gods word necessary for saluation Heresies defended by the papistes Of Traditions of Satisfactions of neceszitie to number our sinnes to a popish ignoraÌ„t priest of Pardon 's of the wicked masse of TransubstaÌ„tiation etc. And amongst all other because they wold seem holly and to be estemed amongst such as know not what a holy and cleane state mariadge is preteÌ„ding the gift of chastitie though they be the most shameles lechors lyuing they haue taken apon them the impudent defense of the rotteÌ„ and stinking uirginitie of suche priests as abstayne from mariadge though they haue not the gift of virginn Chastitie but lyue Somme in continuall buggery Sodomiticall synÌ„ S. Bernard in a sermon ad clerum in concilio Rhemensi and Anthoninus in another sermon ther like wise Rom. 1. as Saint Bernard complayneth of the clergy in his dayes In commeÌ„dacion of whiche abhominacion punished at Sodom with fyer and brymston from heaueÌ„ in the old Testement and cryed out apon by Saint Paule in the new Testament the Archebushop of Beneuentum aÌ„d the Dean of the chamber Apostolique Thinkest thow reader these papists
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
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.
as these heretiques the Eustachians did Fourthly yf a seruant myndid to enter there religion and to take there habite apon him he might abyde in there clokid religion in dispite of his master And what se yow not the selfsame in practise and alowed for godlines among the Papists Many of there women did clypp there heare vnder a pretense of holynes And do not the popish nones thesame Carnium cibos â—anquaÌ„ illicitos reputabant They iudged fleshmeat as a thing vnlawful So do the Papists at sondry tymes by them appointid Moreouer Presbyteros qui Matrimonia contraxerunt sperni debere dicunt that is They say that that such prests as haue contractid matrimonie ought to be coÌ„tempned Behold good reader it is an heresie of the Eustachians to coÌ„tempne a maried Priest It is an heresie of the Eustachâ—â—ans to coÌ„dempne a maried prest in the fursâ— tom of the generall counseles 287. leaf And therfore did the same couÌ„sell excomÌ„unicat all those that refusid to receaue the Sacrament ministrid at a Maried Priests haÌ„ds These horrible Errors heresies blasphemies against God the lerned of ChristendoÌ„ continewingly fiue hundreth yere after Christ condempned destroied Which you see by our new popish heretiques reuokid reuiuid mayntayned aÌ„d defended The papists be vsurpers of the names of Catolik and Orthodox as Nestorius and the Donatists were aÌ„d of the church etc And yet will they haue the name of holy of Catholik of Orthodox as the EustachiaÌ„s as Nestorius the DoÌ„atists wold of the church yea that of suche a church as can not erre And there aduersaries must be callid sediciose heretiques schismatiques theues traytors Thus turn they althiÌ„gs quyte vpsydoune light they cal darknes darknes light euell good and good euell Wherfore it behoueth all men of God manfulli and without feare to bend themselues against these rank heretiques and enemies of God and to call apon allmightie God with earnest feruent and hartie praier that he will of his infinit goodnes aÌ„d mercy throw doâ— Antichrist of Rome the head of there sect with all this shauen sectaries 〈◊〉 trumpery And purge his church of these rotten hereticall members That his lâ—uely word may haue free passage amoÌ„ge his peple wherby his choseÌ„ flock dispersid mai be gatherid together to the magnifieng of his holy name aÌ„d the eternall comfort of his afflictid people Yt were to long a matter to compare the Papists with all the rest of the heretiks and requyreth rather a speciall treatise where thâ—â—hing might be amplified as it is worthy then 〈◊〉 to be touched as ye see 〈◊〉 hath caused me for my defence Yf in this point I haue wrytten any thing that pleaseth thee good reader I pray the geue God the thanks and also to render to Martin and his fellowes ther deseruid thanks likewise Occasion bredeth talk who haue pricked me to proue what I could say when they callid me heretique Somwhat ye see my peÌ„ by Gods help hath brought forth And if Martin and his fellowes continew ther talk thei may chaunce to here more that shal be as pleasant to them as this if there doings be worth the answer I haue pen ink paper and quietnes God be praisid enough all which they haue aswell as I But one thing I haue on my syde that they haue not which is a comfort to me and truble to theÌ„ and that is Trueth The Papists build not vpon Gods word Trueth I say is on my side as it is plaine by my profes not groundid apon things that may erre and deceaue as may traditions and doctrines of man wherapon the Papists chefely ground themselues but apon the infallible word of God taught in the old and new Testament by the holy patriarks prophets Apostles aÌ„d Christ and haue addid the testimonies of the most aunceaÌ„t and godly Martirs aÌ„d fathers From whom ye se these heretiques wanderid euery man his own wayes And ye see also that the Papists folow the heretiques not only one but many and that the most notable heretiques not oÌ„ly matchinge but exceding them in many of there own heresies and abhominations Wherof ChristiaÌ„ reader as thow mayst be iudge remembringe the discourse which I haue made so trust I that if thy hart be single and mynde vncorrupt vpright and voyd of partialitie the very iudgement of thy conscience will stirre thy tong hereafter to name them as they be The VII Chapter Martins notable and shameles lyeng and falsifienge of authors is disclosid aÌ„d confutid concludinge by his own reasons that the Papistes be both Heretiques aÌ„d lechors with a declaration that the chefe old Heretiques and infectors of Christendom with erroneus opinions were vnmaried Priests or Monks etc Wherin Martin by his own reason is prouid a lechor an heretique and a traytor THis long discourse haue I made to this eÌ„d as I haue before declarid that it might appere whether parte were heretiques And seiÌ„g I haue with diligeÌ„t wayiÌ„g aswell by the scriptures as by auncâ—ant wryters grounding my self apon the very definitioÌ„ of an heretique found Martin and his fellowes giltie with the most rank heretiques that haue bene in the church of god so that iustly thei caÌ„ not deny but that they haue the ouerthrow I wil take this as a feeld won And now turning my pen agayn to Martyn thus I resume his maior from the which apon necessary discorse offerid by Martins order in this book I haue so loÌ„g digressid Heresie and lechory sayst thow Marâ—in be commonly ioyned together Martyns own words and in â—he 4 leaf of thy book thow saist Heresie â—ysseth not to keep lechory company wherunto I add this minor or mean proâ—osition But the Papists be heretiques which I haue at large prouid ergo to â—on Martyn you Papists be lechors Martyns reason turned against himself proueth the Papists both heretiques and lechors Lo â—t is often tymes seen he that wil be busy â—urling stones at the sonÌ„e shall haue theÌ„â—ight apoÌ„ his own pate To what purpoâ—e I pray the diddest thow speak of Sim. Magus Basilides Carpocrates and such other heretiques if it were not to geue him ocâ—asion that should confute thy folishnes to search how the opinioÌ„s of the Papists and ther 's agre together Yf it were to declare that because they were Heretiques they must also be lechors The same induction being now brought against the and thy fellowes must be no lesse hable to proue thee and al other Papists â—echors seiÌ„g they be shewed by plaine demonstration to be heretiques Yf it were to proue vs heretiques because ye fayne vs with your lyeng tong to be lechors theÌ„ shuld it folow that all whores of the â—tewes and whoremongers were heretiques which I am suer the Papists dare not say for feare of inquisitio haereticae prauâ—tatis that is now enterid into England â— like with the Spaniards to destroy the lâ—â—bertie of the English nation
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
Saint Hierom saith not so yes forsoth enoghe â—o proue the other saying a lye Note that Martin turneth the word Sacerdos by the englishe word spirituall But to â—rocede if S. Hierom say not so I pray â—ou what saith he marry saith Martin He saieth not that he was the first mariâ—d priest in Italy But the first priest that â—ecame both spirituall and temporall in 〈◊〉 the whole world Martin defendeth one lye with another Now belike Martin â—ath lokid so narrowly to his matters â—hat he will not be taken with his accuâ—â—omed fashion of lyenge But what will 〈◊〉 say if this also be a lie think yow not 〈◊〉 theÌ„ he were a meet man to lye for the â—hetstone Verely god read this is no les 〈◊〉 lye theÌ„ the other for this saying is not 〈◊〉 all Saint Hierom neither wherby 〈◊〉 may se his Tonge so accustomed to 〈◊〉 that he can not when he Wold say trueth But I pray yow what saith S. HieroÌ„ of Heluidius forsoth that which foloweth in Latin in MartiÌ„s own boke these be his words Solus in uniuerso mundo laicus simul sacerdos The English wherof is this he oÌ„ly in the whole world was both at once a priest and a lay man In the whiche words thow maiest see good reader that there is no meÌ„cion neither that he was the first maried prist in Italy neither that he was the first maried priest in all the whole world neither that he was maried onles ye wil say that all lay men be maried yea if it were trew that all lay men were maried men yet is there neuer a word in Saint Hierom neither of Italy Martins manifest vntreuth in alledginge olde authors nor of first nor of last nor of mariadge Now may you see what credit is to be geueÌ„ to Martin whâ—Ì„ he alledgeth old authors But it may be peraduenture he will say the printer deceaued him and put it in of his own head I think there be now plentie of such priâ—â—ters in England that prynt they care noâ— what so they may gaine neuer so litle though it be horrible blasphemy againsâ— God his AuÌ„gels as in the books thaâ— com forth dayly pryntid by Cawawooâ— and such lyke appeareth But Martiâ— can not escape so for in 118 leaf 1. G. pa. 2. he maketh the selfsame lye agayn and saith also there that the heretique Heluidius was the first maried priest that we read of in all ChristeÌ„dom Martin confirmeth this lie with repeating the same in the 118. leaf 1. g. 2. pag. 2. Yt is the propertie of some lyers when they haue told a lye ones or twyse or oftner that by often telling of there lyes to other at last they think them true themselues aÌ„d so it may be that Martin by often telling this vaine fable doth now think it is a most true story But seing it is plainly shewed that Martyn fayleth in the profe of his grounds where he intendid to proue by induction the first maried priest in Italy aÌ„d in France so forth were heretiques thoughe he were able to make some profe of other maried priests in other cuntryes A plain declaration that Martins reasons proue not yet can not his reason hold as I haue at large before declarid because some partes of the Induction being improuid the reason ruÌ„neth but from an indefinite to an vniuersall which kynd of reasoning yong Sophisters in Cambridge be shent when they vse But Martin fearing lest all his brabling will not serue his turn hath pyked out a pece of Saint Hierom where he semeth to note certain properties and qualities which he sayth be commonly in heretiques and stryueth to aply the same to such as had professed Christs gospell in England The words be these as he doth alledge them Notes pikid out of S. Hierom by Martin wher by to know an heretique Raro haereâ—ici diligunt castitalem quicunque amare pudicitiam se simulant ut Manichaeus Martion Arrius Tatianus instauratores ueteris haereseos Venenato ore mella promittunt caeterum iuxta Apostolum quae secretè agunt turpe est diâ—ere The English wherof as you Martin haue handelid it doth euidently proue that yow vnderstode not the latin for this place doth so playnly set furth the properties of the popish virgin priests and of the other Papists that in all Saint Hierom there can not lightly be found a better wherfore that the reader may vnderstand the true sence of it I will translate it truly that your falshod in translation may apperare when my translation and yours shal be laid together Hierom. li. ij in Osce ix Heretiques saith S. Hierom aÌ„d all suche as preteÌ„d that they loue Chastitie do very seldom lâ—â—ue it in deed As Manichaeus Martion Arrius â–ª Tatianus and the renewers of the old heresie They promise honâ— with a poysoned mouth but accorâ—ding to the saying of the Apostle it iâ— a filthie thing to vtter what they doe in secret Now mark good reader Saint Hierom in this place inueieth sharply against the old Heretiques which wold not marry themselues The places of S. Hierom brought in by Martin be dyrectly against himself nor alow mariadge in other but pretendid such a holynes with a shew of virginitie and hatered of mariadge that with there holy looks sweet words they deceauid the peple Wherby thow maist well perceaue that this place of Saint HieroÌ„ maketh fully against such priests as say they haue the gyft of Chastitie and haue it not that lyue in whoredom and marry not that pretend holynes in the sight of the peple but lead a filthy lyfe in corners aÌ„d in secret And for example he nameth a nomber of heretiks that were vnmaried priests as the popish preests be and thought mariadge to be to vnclean a thing to be in a minister as all the Papists doe let Martin himself denye yf he can that these were vnmaried so that ther is nothinge here that agreeth not fully with the Papists Lo how ignorance blindeth Martins eyes Ye may see how he â—s felled with his own weapon All the â—it he had culd not or els of frowardnes â—e wold not make a sence of this place But note his impudency In his translation out of the latin into the English Words addid by Martin in Englishing the latin wich be not in the latin of S. Hierom. he putteth in these words against the Sacrament of matrimony which be not in the latin mynding as it semeth by a sleight for want of other profe to perswade the vnlerned reader by this peece of S. HieromÌ„ that mariadge is a SacrameÌ„t Which if it so did yet were it no more for his purpose in this place then any vayne talk of the moone or other by matter So in this place we haue also an other testimony of MartiÌ„s falshod see plainly that the notes Martins own markes declare hym an heretik wherby he myndid to
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