was a lyue All the world right well knoweth that there is no spark nether of Gods spirite neither of good nature in those children which are not greued to here there dead pareÌ„ts euell reported and there faults reueled Such is the reuerence dew to them that be dead vnto whom we ought obedience in the tyme of there tyfe And what good opinion may any man euer hereafter conceaue of thee when thy shameles pen doth confesse now that thow wert a traytor theÌ„ But this is not thy peculiar vyce alone but of Steph. Gardiner also of a great rable of the rest who glory in nothing more now then that they haue bene rank traytors this many yeres And what thing shall haue the name of vyce where treason is made a vertew Or what iustice caÌ„ be ministerid where a traytor is the iudge Who knoweth not in a counsell where there be but twelue what a perelose thing it was to haue one Iudas though none of the rest loued him how much more it is theÌ„ perelos wher al the rest alow his counsels and doings make as it were of an old Iudas Martin prouid a traytor bi his own reasoning a new Christ Apon this bold confession of thy trayterose harte vtterid in declaration of thy fained history of Michael Palaeologus I may by thine own iudgement iudge thee to be a traytor still Martins words in his bok sol xxviij Brought in against himself For in the 20 leafe of thy book thow bringest in a rule of the law sayinge Semel malus semper praesumitur esse malus in codem genere mali i. that is by thyne own interpretatioÌ„ A person once euell is euer presumed to be euell in the same kynde of euel â–ª Which rule being trew as thow sayest it is thought in law All men may geue sentence against the and such lyke by the iudgement of thine own pen and by force of thin own argument That thow and such thy fellowes be at this present all rank Traytors This reason is none of myne but thine own reason it is that cutteth thin own Throt And I dout not but the indifferent read will confesse that hether to I haue fought with the with thine own weapons and reasons aswell in prouing the Papists heretiques aÌ„d lechors as also in this parte prouing the and such lyke traytors And because your glory is so great in the name of old Doctors I haue by the most old Doctors confirmed all my profes or els by such not so old as thow thy self hast abusid for thy wicked purpose wherby the reader shall also perceaue that your glory in the name of the Doctors The Papists glory in vayn in the name of Doctors is but a vayn blast blowen into mens eaâ—es to stop them from hering the treuth of gods word wherin though thy wryting declareth the al thogether ignorant yet seemest thow very loth so to appeare to the reader and therfore in the last end of this Chapter thow hast chopped in a pece of scripture Rom. xvj a strong pece of new clothe sewed to a rotten garment and therfor for it renteth all that thow hast patched before into peces I pray you brethren saist thow out of Saint Paule beware of them who cause dissentions and offences against the doctrine which you haue lerned and voyd your selfes from there company and I lee them for such persons serue not Christ our lord but there belly These be Saint Paules words by thee alegid To this Maior or grownd I adde this Minor or mean proposition But you Papists cause dissentions and offenses against the doctrine that S. Paule taught in thesame Epistle to the Romains of which doctrin he there speaketh in that ye hold a man is made righteous by his works The Papistes dissent from S. Paules doctrine and that a man of himselfâ— may merite eternal saluation and in your other opinions of originall sinn of merits and fre will and against the eternal predestination of God and against the obedience of certain of your shauen generation to magistrats as of the pope who is in deed a subiect to the superiall power and yet yow exclude him from all obedience and of your monks ad such lyke Ye and more ouer you teache other Doctrines of pardons of pilgremages of worshipping of Images of masse and diriges and of dyuers kinds of Idolatries which Saint Paule nor none of the Apostles of Christ neuer herd of but these be doctrines both praeter contra besids and against the doctrines which the Romaines had receaued at the hands of Saint Paule or otherwise of Christ or of any of his Apostles wherfore this is a necessary conclusion that Saint Paule in that place which you alledge S. Paule teacheth al men to beware fo the Papists by the place by martin alledged biddeth all men vnder the name of the Romaines to beware of you Papists and such like rank heretiks as you be because ye be not the ministers and seruants of Christ as you pretend but ye make Christ your seruaÌ„t and instrument wherby to feed your fat belyes as Saint Paule there saith Rom. 16. with out regard to the feding of the soules coÌ„mitted to your charge by the lyuely word of God The Papistes maake Christ ther seruant but feed them with traditions doctrins of your own makinge which is neither grounded neither can by any meanes be deduced out of the lyuely word of God as you your selues neither can nor â—o denye in that yow hold aÌ„d defend this â—lasphemose heresie That althiÌ„gs necesâ—ary for our saluation are not conteined â—n the scripture which is asmuche to say as we ought to dissent and receaue some doctrines besids that doctrin that the Romaines had receaued by the teachings of S Paule coÌ„trary to the text by the alledged Yea al the doctrin of the pope chopt to gether and mingellid as herbes to the pott and couched in his Antichristian law is almost nothing els then a lomp of lerning besids and against the lyuely word of God Now therfore good reader I will end as Saint Paule doth desiering and beseching the in the name of Iesus Christ to beware of all the Papists and all other heretiks that cause dissentions and offences against the doctrine which you haue learned out of Gods word and shune and flye the coÌ„paines of such for they serue not Christ our lord but there own bellyes THE names of a noÌ„mber of old heretiques condempned in the churche of God out of whose deuelishe heresies opinions and errors in doctrine And straunge behauior in manors dyet vesture and lyf the Papistes haue gatherid ther opinions and rules wherby they haue framed and couched together the whole body of ther popish and hereticall learning as it is sufficiently prouid by the testimony of the old Doctors aÌ„d aunceant wryters in this former proces wher ther ondry opinions and behauior and the opinions â—nd behauior of the popishe sect be so comparid aÌ„d ioyned together that the godly reader may easely perceaue how Popery is one most pestilent heresy mingellid and made of a multitude of other perelose and blasphemose heresies The names of Some of the old heretiks of whom the Papists haue gatherid ther opinions The yere of the lord when they lyuid after Christ as wryters testify The syde of the leaf wher the reader shall vnderstaÌ„d ther agrement with the Pastes Simon Magus 43 91 Ebion 95 90 94 Basilides 137 103 92 87 93 Carpocrates 137 93 87 Saturninus 137 87 103 Gnostici 137 93 The names of the heretiks comparid with the Papistes The yere of our lorde when they liuid The place wher they be comparid in this former book Valentinus 142 94 Secundus 141 94 Ptolomaeus 141 94 Cerdo 141 94 Martion 141 94 87 Heracleonitae 155 87 11 Apelles 170 94 Montanus 174 89.103 105 Maximilla 174 89 Priscilla 174 89.103 Cataphryges 174 89 106 Cathari 174 89 Tatianistae 160.170 87 103 Encratitae 180 87 103 Alogiani 205 106 Hierachitae 207 87 Proculus 210 89 Theodotiani 212 106 Nouatiani 244 106 Helchesitae 250 106 Sabelliani 260 111 Samosatenus 270 116 Manichaei 280 87 99 Arriani 328 109 Donatistae 331 127 Eustachiani 335 45 123 127. Photinus 345 111 Eunomiani 360 116. Priscillianistae 386 118. Aeriani 330 103 Massiliani 370 117 Euchitae 370 87.117 Apostolici 370 87.108 Apotactitae 370 823 Iouiniani 390 87. Pellagiani 418 111 Nestoriani 430 127 111. Eutichiani 449 111.102 Adamiani  98 87 Valesij  87 Abelonij 400 87 Quintiliani 190 106 Pattalorinchitae  106 Sarabaitae  46 Antidicomarianitae c. 360· 93. That church which the Papistes say is of catholiques Is prouid by the Doctors a flok of Heretiques From the Tyrannie of the bushop of Rome and all his detestable enormities from all false doctrine and Heresie from hardnes of hart and contempt of thy word and commandimeÌ„t good lord deliuer vs Amen The end of the first bok of answer to Martin and other of that hereticall sect 1556.
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
AN APOLOGIE FVLLY AVNSVVEringe by Scriptures and aunceant Doctors a blasphemose Book gatherid by D. Steph. Gardiner of late Lord Chauncelar D. Smyth of Oxford Pighius and other Papists as by ther books appeareth and of late set furth vnder the name of Thomas Martin Doctor of the Ciuile lawes as of himself he saieth against the godly mariadge of priests Wherin dyuers other matters which the Papists defend be so confutid that in Martyns ouerthrow they may see there own impudency and confusion BY IOHN PONET Doctor of diuinitie and Busshop of Winchester Newly correctid and amendid The author desireth that the reader will content himself with this first book vntill he may haue leasure to set furth the next wiche shal be by Gods grace shortly Yt is a hard thing for the to spurn against the prick Act. 9. The contens of the first book of this Apologie Cap. 1. That Martyns book is vnmeet to be dâ—â—dicatid to a Queen Cap. 2. An examination of the titell of Martyn book wherin is prouid by sundry reaâ—sons of the scriptures and aunceanâ— doctors that the mariadge of priests after priesthod is not oÌ„ly a mariadge but also lawfull and godlie Cap. 3 The beginninge of Martins first chapter is confutid and his sleyghts in mâ—â—king false grounds disclosid Cap. 4. That the hipocrisie of the papists hath and doth deceaue all men contrary tâ— Martyns assertion etc. Cap. 5. Of the good name superintendent and of the names of ministers diuisid by the pope aÌ„d his adhereÌ„ts with the somâ—me of Martyns reason coÌ„teyned in his first chapter etc. Cap. 6. A discourse wherin is plainly prouid by â—criptures and aunceant doctors that all papists be heretiques and also a coÌ„parison made between the opinions of â—he papists aÌ„d of half a hundreth of the â—ost aunceant and horrible heretiques â—hat euer were in the church of god etc. Cap. 7. â—artins notable and shameles lyeng and falsifieng of Authors is disclosid and confutid concludinge by his owne reasons that the papists be both heretiques and lechors with a declaration that the chefe old heretiques and first infectors of Christendom with Errone us opinions were vnmaried priests and monks etc. Wherin also Martyn by his own reasons is prouid a lechor an heretique and a traytor etc. The booke to the papists Ye Papistes peruse me in no wyse trougheout Before ye refuse me and iudge me to fyer Lest ye should excuse ye and say lo no dout These new men misuse ye for we much desier That they wold make answer but answer they can not They speake not they wryte not for answer they haue nâ— The books frind to the booke Speack on and spare not and feare not the fyer yf fyer say we shall not make answer with pen Thow shalt see the papists want that there desyer The printer doth promis for two copies tenn wherfore let their fury â—royle burn and spare not They shall not lak answer thoughe they bragge we dare noâ— The preface to the Christian reader â—HE LORD IESVS help and assist vs with his holie spirite THere shal I first begin or rather where may I not begin both the â—uestions haue some lyfe dowt goed 〈◊〉 The noÌ„ber of matters which Marâ—in his booke as one that wold seem now all thinge taketh apon him to deâ—yne and discusse causeth my doutinâ—â— of the on And the multitude of his â—â—ghtes shiftes and shameles lyes of other And thus it may apeare that dowtinge is not for lack of matter â—â—â—rwith to begyn but for hauinge to â—he wold for the first place faine finde the fittest Yf I begin not with the alâ—cioÌ„ and defense of the manifest scripâ—s of god which make full and whole 〈◊〉 me I shal seem to muche to yeld to aduersaries whose whole study and â—er is to lead away the reader from the â—rine of Gods word and to fixe ther whole hope apon Traditions Customâ— Cannons The grounds of the papists be vncertayn Lawes aÌ„d inuentions of mâ— and apon the vsurped name of the châ—â—che and apon thaucthoritie of suche bâ—â—kes as eyther be not in deed or els of lerned men suspectid not to be wryt of such authors as there names and els do pretend As apon the Câ—â—nons ascribed to the Apostels Apon Epistels which all men of iudgemâ— may euidently see be counterfect aÌ„d câ—â—red with the auncient name of Cleâ—â— and such lyke pithles testimonies and 〈◊〉 And againe on tâ— ther syde yf I beginn first with the â— worthie Authoritie of the scriptuâ—â— whiche vniuersally teach and proue purpose yet in sondry places by Marâ— euydently wrestid from the proper sâ— and meaninge of the holly gost â— must I refuse to folow Martyns orâ— who beginneth his boke with a chaâ— of raylinge stuffed vp with asmany as there be lynes Martyn rayleth aponâ— yng henry the viij the queens father In the which hiâ—â—ge he is so blynded with furye thaâ— cann not temper his pen from raylâ— apoÌ„ the famose prince Kinge Henry VIII and ffather to the Quenes 〈◊〉 vnder the name of the Emperour Miâ—haell Paleologus and his vnkell And also it may be that then myne aduerâ—aries whose delyte is in euell speakinge â—ill saye that I vse a sleyght in refusinge Martyns former order I meane off his â—llegacions and reasons that he would seâ—e to make but his raylings I will leaâ—e to himselff and that I seek refuge for â—he feblenes of myne answer at the darâ—nes that must ensew apon the confusion â—f his matter Thus might tonges talk â—hen they are as they be tykelled â—o speak vntrewly though the same tonâ—es be tied fast enoughe Sleyghtes vsâ—d by Bushop gardiner and other papists in ther wâ—yting When they see â—he lyke deuise practised aswell by D. â—ardiner of late lord chaunceler in his â—icked treatise made against my lord of â—aunterbery hys first book and in other â—is vayne aÌ„d vngodly wrytings against â—ucer and suche lyke as by D. Smyth 〈◊〉 Martin himself in his XI XII.XIII â—hapters wrangling against the godly â—ariadge of preests defended by my boâ—e wiche I wrote aboue seauen yeres â—goÌ„ So that ifIwold folow this sleight â—et shuld I haue them for an example â—ut shifts nede not to be sought sauinge When treuth fayleth And because the treuth is alltogether on my syde begynÌ„ where I shalle I cannot take a foyle if God grauÌ„t me the grace as occasioÌ„ shall serue so muche to say as may well be sayd to suche matter as is here in question Whiche grace if god graunte me not yet may not my want be an ouerthrowe to the matter because the treuth remaineth treuth thoughe there were not one left in all England or out of EnglaÌ„d either hable to defend it And God may so shitt vp the harts of the papists as he vseth in a tyme of punishment that they shall not see the treuth When it is layd open before their faces Yet shall I doe my best indeuor to staÌ„d fast by the treuth and
withall that he will eat but twyse in one day ruling tempering with that abstinence the appetyte of his throte aÌ„d belly And be it also sayth he that there be sett at supper before this man a few herbes and a litle baken soddeÌ„ with the same herbes so much in quaÌ„titie as may suffice to put away his hunger and that the same man quenche his thurst with thre or four draughts of puer wyne A comparison of the popish fast and of the Christian fast out of Saincte Austen that is vnmingled with water and that this be his dayly dyet And agayn on the other syde Yf there be one that tasteth no flesh nor drynketh no wyne but strange kindes of dishes made of seeds and frutes with habundance of peper cast apon it wherof he eateth plentifully at .ix. of the clok in the morning And againe at night at supper And also that the same man drink of the water wherwith the husks of grapes be washed after the preszing and of sider and suche other liquors which though they be no wyne yet they serue in stead of wyne yea and passe it also in swetnes And be it that this man drink not only so much as he thursteth but so much as him lusteth And that he hath a dayly prouision for this dyet and hath pleÌ„ty of these delicates wherwith to serue not only his necessitie but also his lust Wheather of these twayn iudge you as touchiÌ„g meat drink to lyue in more abstinence I think sayth Saint AusteÌ„ ye be not so blynde but that yow will prefer the man which lyueth with the litel baken and wyne Note vow Papists your superstitiosnes in abstinence from fleshe to the other glutton for the trueth it self dryueth you to this answer But yow heretiques be of the contrary opinion saieth he for by your opinion if this second man shuld supp with the first but one night aÌ„d should but touche his lippes and smell of his bakeÌ„ though it were resty Aug. Epistel lxxiij The Manicheis far bad there Priest mariadge as the Papists do ye wold strayt way condempne him to hell fyer as a breaker of your seale that is of your religioÌ„ Thus far out of S Austen which saying he further also foloweth to the same effect And likewise in the opinion of the mariadge of priests the Manichaeis and the Papists haue like agreement for they suffrid so many of theÌ„ as were callid auditores to eat flesh and to marry at there pleasure and to till the ground etc. as S. Austen witnesseth Epistola 72 ad Deuterium The Maniche is and Papists agree fulâ—â— in certein points But there Ministers whoÌ„ they callid Electos they wold in no wyse suffer to marry nor to til the grouÌ„d etc. Here seest thow good reader the ful agreement of the heresy of the Manicheis and of the heresie of the Papists touching mariadge of prests â–ª And that the doctrine of vs whom Martin such other heretiques call heretiques agreeth with the doctrine of the Catholique church by the iudgement of S. AusteÌ„ that the doctrine of the Papists in this poynt agreeth with the Heretiques the Manicheis And forasmuch as both he and Irenaeus Epiphanius The furst that commaundid fasting by a law was an heretique Eusebi lib. 5. cap. 18. Theodoretus and other doe note the like opinion of abstinence from flesh in Tatian and his folowers who were callid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in Montano the heretique who was the first that euer made lawes for fastinge And in the heretiques named Aeriani Bassilidiani Priscil â—â—anistae and Saturninus and diuerse other Arch heretiques whiche were also enemies to mariadge Why may not I be as bold to note this for an heresie in the Papistes as these and other old holy aunceâ—ant lerned and approued fathers Doctors of the church of God were neither afraied nor ashamed to note these old As the Manicheis requirid there bâ—t named Episâ— â–ª fundamenti to be credetid Sodothe Papists ther decâ—eâ—als etc. and many of theÌ„ great learned men as blasphemose heretiques for the same opinioÌ„ Manichaeus also brought in a new doctrine which was coÌ„teyned in his epistle named Epistola fundamenti wheruÌ„to he requirid lyk credit to be geuen as to the gospel that his doctrine he did beat in to the heads of the peple with all dyligence Haue not the popes of lyke sort set out there decrees decretals Sext Clementines and Extra Vagants the lawes doctrines wherof D. xix Si Româ—norum etc. sic omnes etc. â—uimuero etc. cap. nulli they requier to be obseruid as the gospell Tanquam ipsius diuina Petri uoce firmata as though they had been stablished by Peters own holy mouth commandinge and forcing the peple of God to receaue aÌ„d folow the blasphemose rules and ordinances therin conteyned Lâ—â—cet uix ferendum ab illa sede imponatur .i. thoughe it be almost intolerable that which is commaundid by that seat of Rome D. 29. cap. In memoriam I report me to any trew Christian man of knowledg wheather this be not to syt in gods temple aÌ„d to auaunt himself as God as the Apostle noteth the man of synne and Antichrist This boldnes is maruelose considering that there is almost no leaf The Devels store house in the old and new Testament whiche by one meanes or other is not in those wicked books wrythed and defyled So that they may well be callid the deuils store house wheriÌ„ his champions may from tyme to tyme haue tooles wherwith to defend the Pope there God against Christ his Apostels The heresies of the Papists agree with the heresies of the Moâ—tanistes The agreâ—ment also of the Papists with the old heâ—retique Montanus and his disciples sheweth it self to plaine For Montanus amongst other his heresyes fayned himself to be the holy gost which fond opinion Manes also afterward spred abrode of himself and dyuerse other By meanes wherof he chalendgid the interpretation of the scriptures in such wyse that his exposicion and sence should be receauid and none other MoÌ„tanus the heretique wold not be controâ—lid for it was as certein as though it had been spoken by the mouth of God craftyly conueying to himself the iudgement ouer all other and excluding all meÌ„s controlement Of lyke sort hath the Pope perswadid the world himself to be so pleÌ„tifully indewid with Gods spirite that he caÌ„ not erre 9. q. 3. patet ex Nicolao Papa c. cuncta 9 q. 5. Nemo in glosa Neque cuiquaÌ„ de eius liceat iudicare iudicio And that it is not lawfull for any maÌ„ to iudge of his iudgemeÌ„t No neither the Emperour neque omnis clerus neque rex neque populus neither all the clargy neither the kinge nor the peple neither the generall counsell nor all the world may controle him d. 40. si Papa Etiamsi innumerabiles populos cateruatim secum
ducit Primo mancipio Gehennae cum ipso plagis multis in aeternum uapulaturus Huius culpas ist hic redarguere praesumit mortalium nullus quia cunctos ipse iudicaturus à nemine est iudicandus Thoughe he cary with him to the deuell sowles innumerable The pope will Suffer no â—an to controll him there to be punished eternally No man lyuing may fynde falt with his doings for he must iudge all men and that himself ought to be iudged of no maÌ„ And to make all suer 25. q. Violato ex damaso Pope damasius did plainly define that they sinned in blashemy against the holy gost which violatid or brake the pops lawes A sore saying if it had been spoken of one that was no Pope But yet much sorer if of one that could not lye as the Papists say the pope can not The Montanistes NonÌ„es be moâ—ck priestes had Prophetissas The Papists haue their NonÌ„es whom they make mock priests being women d. â— quamuiÌ„s The Montanistes named there litle streat callid Pepuza Hierusalem The Papists haue made Rome a new Hierusalem sayng it hath neque maculam neque rugam neither spot nor wryn kell The Papists themselues can not deny if they haue any honestie or shame left that these doings of the Pope agree full and whole with the heretiques called Montanists Cataphrigians Adamians Quintilians Helchisitae Theodotians Nâ—uatianâ— the Heretiques Nouatians Alogians and suche lyke S. Hierom wryteth that the Nouatians fayned continuall repentaunce that by that meanes they might be admitted to haue the gouernance of the peple in churches lest there opinion conâ—rary to repentance beiÌ„ng espied they should not haue been sufferid And likewise â—hey had in their mouthes the name of goods works and of the primatiue churche but when they did amisse they wold not be correctid Now I report me to the â—ndifferent reader wheather experience â—oth not dayly teach vs that the Papists vse the selfsame practises They pretend that they fauor the doctrine of repentanâ—e makiÌ„g also a gorgeouse name in shew as they think calling it penaunce The mâ—k penâ—â—ce of the papistes declarid by ther lif but â—ooke vpon there lyfe and tell me who be more vnrepentante they pretend the name of good works Who lyue in more priâ—e falshod blasphemy gluttonie lechery Idolatrie sweringe lyeng aÌ„d in all kynâ—e of abhominatioÌ„s And as for the doctâ—ine and fashions of the primatiue church who seeth not that they haue vtterly troâ—en it vnder foot and haue deuisid a new doctrine wherby to serue there pompe vnsatiable couetousnes The Christian maÌ„s weapon is prayer and tears the Papists weapons be tyranny and blodshedinge and worldly commodities And as touching correction they be so farre from the admission of the right discipline and obedieÌ„ce to the word of God that as I haue said before of the Montanistes they will be lords aÌ„d without â—ontroloment not garding themselues and the sword of the spirite The pops Gard. but with violence terror crueltie banishement pryson rope fagot fyer and warre There was also another sect of heretiques The heretiques named Apostolici and the Papists agree who named theÌ„selues Apostolicos that is to sai Apostolik euen as the heretique papists do chalenge wrongfully vnto theÌ„ the name of the sea Apostolik aÌ„d of Catholique These heretiques wold alow none to be of there brotherod The Papists do falsly 〈◊〉 to themselues the name of Catholique that had the vse of there wyues wherin our popishe priestes ioyn with them aswell in deed throughly as a part in name for that they will suffer noÌ„e to be priests after there order onles he vtterly renounce mariadge Catholique And like as this sect of Apostolici had nothing els of the Apostles but the vsurped name so haue our Papists not one iote of Catholiâ—ques In breuiculo collationum cuÌ„ Donatistis in collatioÌ„e iij. diei saving the only vsurped name But iÌ„ that they wil be calid Catholiques The Papists agree also with the heretiques named Donatistes for the Donatstes in any wyse wold be callid Catholiques as S. Austen witnesseth I maruayle why the Papists will not rather be callid Apostolici seyng all there hold The DoÌ„atists wold be callid Catholiques is apon the Apostle Peter as they pretend and apon the sea Apostolicall Yt may be that they fear lest the vse of the name so playnly might â—ause the peple to perceaue Peters eneâ—y ij Thess. ij sitting in Peters chayer bragging â—imself to be God But what auayleth it â—he Papists to folow Peter in place wheÌ„â—hey folow Iudas in lyfe â–ª The Arrians also vsurpid the name Catholique The Arrians alâ—o callid themselues only Catholique aÌ„d â—here aduersaries by the proper names â—f those lerned men whiche by there greâ—t knowledge in diuinitie and cunning â—id most to ther ouerthrow So they calâ—d some Athanasians some Ioannitas some â—hrisostomians and some Ambrosians lyke â—s the popishe heretiques at this day cal â—he trew professors of Gods word Soâ—e Lutherians Catholique is almost become the nâ—me of Christs enemies some Zwinglians some Oeâ—lampadians but themselues only Catholiâ—ues Orthodox So may yow see that Caâ—holique is almost become the name of â—hrists enemies and heretique of his â—rends Moreouer this secte named Apoâ—â—olici wold possesse nothing as proper Apostolici Liâ—ewise amongst the Papists the monks â—â—yars chanons nonnes etc. refusing the â—ropertie of things Aug. de 〈◊〉 The Papists agre with the heretiques named Pattalorinchite declare playnly that â—â—ese heretiques and they haue both but 〈◊〉 rule Saint Austen also maketh â—entioÌ„ of a sort of heretiques whoÌ„ he calâ—â—th Pattalorinchitas Who were so studiose 〈◊〉 keping sylence that they stoppid there mouth and nose with there hands and there fingers alledging the scriptures for there defense Posui ori meo custodiam I haue put a custody to my mouth meaning the custody to be there fingers These the Carthusians do folow the moÌ„ks of the order of Saint Benet and the most of the cloysterers when they kepe there cloyster And the popishe priests be prescrybed to make a pause of syleÌ„ce in there Memento And because these heretiques did talk and vtter there mynds not with there tonge for feare they should breake sylence dactilorinchitae possunt euidentius appellari they may better be called Dactilorinchitae saith S. AusteÌ„ Blaspheming Silence in Cloysters But in the arte of talking with the fingers the popish cloysteres though they hold there tong as Dactilorinchitae did they be so cuÌ„ning that they will swear curse chyde tell loÌ„g proces with there fingers Wherfore they so ioyn with these heretiques in keping sylence and so passe them in talking that me thinketh men shall do them wroÌ„ge if they geue them not also the name of these heretiques for the one wherby S Austen sayth they were named and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blasphemers with there fingers for the