vse the same for polluting the Sacramentes and consecrated stuffe For he that sayth that a maried man may not touch a Chalice or such like consecrated stuffe as here Aquinas teacheth meaneth that it is not bicause he is a man but bycause he is coupled in mariage that defileth Is not then Aquinas a Tatian that sayth Matrimonie defileth the man coupled therein and the man the holy things And secondly doe not then the Thomists also y t which Irenaeus saith of Tatian Sensim reprehendentes eum c. They priuily therein reprehende him that appointed the generation of man and woman for he might haue deuised a more holye waye for generation And doe they not consequently condēning the same for naught or be it that they do but disalowe it appoynte it rather to the Diuell who is properly and onely the authour of al naughtinesse and vncleanelinesse than to God from whome no such order can procéede But here the Popistes wyll obiecte that the olde Tatians did condemne matrimonie in all men they do but dysalowe it in a certayne sorte To aunswere of the which shift for it is no reason I will procéede thus First prouing that it is an heresie not to leaue matrimonie indifferent Secondly that they dysalowe it in all men and count it vnholy First of all marke that the question is not whether the Popists are further ouer the shooes in this errour than are the Tatians but whether they are in it at all For although it be a more horrible errour to discommende or forbyd matrimonie in all men yet to doe the like to a fewe or special sort is also an heresie albeit it séemeth y e gentler For those seducers that Paule speaketh of who shall haue their consciences marked with an hote burning yron shal forbyd to marry are not sayd that they shal forbid this sorte or that sorte but simply forbid to marry so that as therein Tatian the elder is foretolde so likewise his babe yong Tatian and that Church for I dare say they found no such doctrine in Luthers bokes Let vs mark the words more déepely Paule in y e thirde chapter gaue Timothe instruction of good byshoppes and ministers duties and in this fourth he is bent especially in these wordes to paynt out what naughty and ill ministers and teachers shall doe as it were by Antithesis to giue it more life and willeth among other things that he shoulde assertaine the brethren what intollerable burthens the erronious spirites in the latter dayes shall bring in without care loue and regard of the congregation and weakenesse of the flocke and that in hipocrisie For as the nature alwayes of Heretiques stuffed with false harts and heresie is seming holy in outwarde appearaunce wolues in shéepes skinnes so they themselues will not set their handes to any suche burthen Vnto this sense doth Origen vpon the wordes of Christ fytly speake with the sayde texte of Paule Repraehendit huiusmodi praeceptores qui non solum quae docent non faciunt sed etiam crudeliter sine misericordia non secundum aestimationem virium vniuscuiusque audiētis sed maiora virtute ipsorum iniūgunt Vtpote qui prohibent nubere ab eo quod expedit ad immoderatam immunditiam compellunt that is Christ reprehendeth such teachers which do not onely not that whiche they teache but doe also cruellye and without compassion not according to due estimation of euery of their auditours strength enioigne greter things thā they are able to beare as they which forbyd to marry restrayning that which is expedient compell men to immoderate vncleanenesse Thus far Origen by whose wordes it may euidently appeare that it is a doctrine contrary to the truth of the Scripture an heauy burthen and doctrine of wicked spirites and tirannes to forbid mariage or restrayne it not only in all men but in any man that can not abstayne When as certayne in the generall councell at Nice which beganne Anno. 315. woulde haue mariage forbidden to the cleargie men alone as vncleane then Paphnutius as Sozo li. 1. cap. 23. sayth start vp saying Concubitium cum propria vxore castitatem esse that it is chastitie for a man to accompany with his owne wife wherevnto the whole counsell agréed Eaque in re nihil statuit sed eam in vniuscuiusque arbitrium nō necessitatem reiecit And determined nothing thereof but left it indifferent to euery mans owne wil. S. Paul also leaueth it frée and restrayneth no man there from onely he sayth to the woman quae nubat in Domino nubat she that marrieth let her marry in the Lorde Wherefore the true doctrine is to let matrimony remaine in al men indifferently that those that wil may marry euen of the cleargie And so it shoulde séeme it was practized As in .56 Distinct c. Osius There is .7 Popes rehearsed that were Deacons Priestes and Subdeacons sonnes c. Therefore the fyrst poynte is playne that matrimonie is to be lefte indifferent And that it is doctrine as beforesayd of erronious spirits to restrayne the same in any wise This notwithstanding all the Popes kingdome that is his cleargie for they are his proper and immediate subiects as the Monks Chanons Nunnes with all seculare Priestes and Regularies could not be to their orders and rules admitted vnlesse matrimonie contracted and now and then solemnized were broken and also forbydden and restrayned as in libr. 6. c. quod votum and in the Decretalls de conuers coniug per totum may appeare Of these the very Church and kingdome of the Pope immediatly consisted So y t all men whome he could peruert with his error were onelye admitted to his immediate iurisdiction And yet though this cursed Cowes hornes were so shorte that he coulde not sequester all men but onely those shauelings from matrimonie is he therefore of any better minde yea holier or sounder than Tatian was who admitted none to his speciall sorte but such as would not marrie Pardie his will was so For if a married man was chosen a byshop he must put away his wife sweare continencie his wife must become a Nunne though she were his first wife I woulde aske this question whether they counted them not the holier that vowed chastitie and abstayned matrimonie Aquinas sayth yea Then whether they wished not yea taught all men to pursue the same holy estate as beste which if they did then they condemned matrimonie But if it was not such a thing that they wished all men to embrace as an estate holier than matrimonie they then deceyued those that embraced the same aboue al other conditions and estates of calling and life for the best Of whome there is no small number as in the Chapter of Psallians hereafter shall appeare But it is most euident that they so did seing they prayed that al men might leade that single life as their Collect on the day of the Natiuitie of
cleargie men to receyue temporall possessions Anno. 265. Dionisius appoynted and set out to euery Minister his parish and Church commaunding them to be contented therewith Peculiaritie or exemption Anno. 241. FAbianus a Romane ordaynrd that Priestes should be impleaded only in the ecclesiastical courtes and that none should accuse them but their like Annoyling Anno. 318. SIluester a Romane deuised that Byshoppes should be annoynted after the maner of the Leuiticall Priestes Anno. 406. Innocentius an Albanian appoynted that y e oyle which before was for the Byshops proper vse should nowe be also for the sicke c. Some appoynt it to Foelix the fourth an hundreth yeares sithens Translation Anno. 253. COrnelius a Romane about that time Byshop at y e request of Lucina a noble lady of Rome translated or conueyed the bones if they happened on them of Peter Paule vnto a more honorable place wherby he was the first beginner of the Ceremonies or right of Translation Primacie MArcellus who as Platina writeth succeded Marcellinus the Apostata decréed that no acte by whome soeuer appoynted should be of any force vnlesse it should by the authority of the Byshop of Rome be confirmed Anno. 336. Iulius a Romane ordayned that the Councelles shuld not be called togither or celebrated without the Byshop of Romes consent Anno. 406. Innocentius an Albanian exempted to sea of Rome from the subiection of being iudged construed of other Seruice Anno. 368. DAmasus a Spaniard apointed that the Psalmes should be tossed from side to side and that at the ende of euery Psalme Gloria Patri c. should be song Anno. 404. Anastasius a Romane about that time was consecrated Byshoppe he ordayned that thenceforth all people as well of the cleargie as of the laitie shoulde hearing the Gospell stand and yelde curtesie Anno. 426. Celestinus a Campanian apoynted that the Psalmes shoulde be song after the order of Antiphonies He also deuised the Graduale Durandus sayth Ambrose deuised the same Anno. 445. Leo a Thuscan found out by the aduise of Mammertus Byshoppe of Vienna the petie Procession or Iacke gangs Anno. 413. Symmachus a Sardinian decréed that on Sonday and on euery birth day of Sainctes Gloria in excelsis should be song Anno. 530. Agapetus a Romane decréed that those Processions should goe rounde about the Church euery Sonday Anno. 537. Vigilius a Romane layde out for euery holy day proper and fit lessons Anno. 556. Pelagius the firste a Romane deuised the Canonicall houres who first applyed the Masse for Anniuersaries or yeare mindes of the deade Anno. 583. Pelagius the seconde ordayned the seauen sorts of Letanies Anno. 593. Gregorius a Romane deuised the manner of the Quéere the Antiphonies to the Masse and the large or honourable Processions He was the first that pronouÌ„ced pardon to such as on chosen and special dayes resorte to Church Vitellianus a Champanois brought in himselfe being a Musitian the artificial singing and harmonie of Organs and instrumentes Anno. 707. Constantinus a Syrian bycause the Images had as simple right so vnquiet possession and small fauor with their Landlordes decided the cause that hitherto hong before his predecessors variable grauÌ„ting them licence to be paynted in the Porch of S. Peters church at Rome Anno. 731. Gregorie the third ordayned the Images to be honoured and worshipped Anno. 796. Leo the thirde a Romane ordayned the thrée Procession dayes before the Ascention Also the burning of Frankencense after the maner of the Gentiles and Iewes Anno. 1050. Leo the ninth a Germane drewe a paterne for the Church to sing the Himnes and songs for Sainctes Anno. 1086. Vrbanus the second ordayned the .vij. Canonicall houres to the honour of our Lady Anno. 1315. Iohn the .xxij. he deuised that the Sanctus bel shuld be tolled thrice euery day at which the hearers should straight crouch and say the Aue Maria. Baptisme Anno. 369. DAmasus a Spaniarde ordayned the Crossing with Chrisme on the browe at Baptisme Confirmation Anno. 318. SIluester a Romane deuised the confirmation of Infantes we call it byshopping Some appoynt it to Meltiades and other some to Eusebius Excommunication Anno. 772 ADrianus a Romane deuised first the Seales of leade called Bulles Let this summarie abstract be to thée gentle reader a sufficient demonstration and teaching how the Popes from time to time haue bredde this their monstrous religion and clowted comelynesse Rethorians THe ancient Philaster and after him August out of him make mention of one Rhetorius who helde a maruelous vaine opinion to wéete Omnes haereticos recte ambulare vera didere That al the heretiques walked aright and sayd the truth Which though perhaps he did eyther by expounding of their meaning or such like sorte to couer their shames withall yet for that he concluded to that effecte he is an Heretique with eyther of them in their seuerall errors How much honestie so euer he would doe them he hath thereby dishonested himself Euen so the Popistes in these our dayes think that it standeth much with their honors that they should defend the Apostasie of their Church of Rome for whose sake they stick not to damne themselues I know not by what compact For albeit that their Churche followeth the Heretique Antropomorphites and Angell men Catharists and Colliridians Chazinzâ—ries and Coluthians Montanistes and Messalians Donatistes and Pelagians with the rest of the .24 errours of the old Heretiques yet dare they say with Caietane Proprio sensu ac germano sacrarum Scripturarum Ecclesia semper vtitur in sacris Canonibus That their Church doth vse in the Cannons the proper and naturall sense of the holy scripture Which saying being true of these conclusions one must follow that they are eyther Heretiques of sound Canons or else y t they liuing and teaching according to their Cannons are the Heretiques of hereticall canons For as it is most euident that there is but one truth so is it without al doubt playne that they varie therefro Ruardus and Roffensis agrée not Lusitanus and Soto concord not neyther are they in vnitie with Pighius The elder age of the Popistes is against the Popistes of this time And y t Popistes of this age against themselues Gardener againste Smith and also against himselfe Smith against Gardener Not for the standing of a table kneling sitting or wearing but amoÌ„gst other for the large doctrines of Fre vvill originall sinne Iustification and Sacrament of Christes body Of the which latter point they haue many contrarieties errors although it be the waightiest ware of their pedlers pack For the which they haue embrued themselues with the bloude of Gods Sainctes who of right they ought to haue spared and first haue tourned their tirannie to themselues and haue fierd there owne folk or at least haue agréed with themselues before that
togither Extortioners and gréedy guttes Such are their Bullistes Dataries Copistes Somners Notaries and the like who in this parte by Auarice vpholde the body as their cleargie doth in the other part vpholde the same by ignoraunce and folishnesse But some perchaunce will obiecte that the estate of the Churche of Rome is not suche nowe as in all poyntes it hath bene In déede I graunte that sithens the complaynte of Germanie Englande and Fraunce and their deliueraunce from the tirannie of the same it is will it nil it somewhat amended Neyther doe I so applie and interpretate the partes that I haue hetherto from heade to foote gone on as that it should be the full declaration of all the whole thereof or for all the whole time of the continuaunce thereof For there resteth the olde mannes heade vpon the hippe and the tayle with the Dragons head at the ende thereof which stand vpon the hinder part of the body and doe signifie according to holy Scripture the time of the declination and latter age of it wherfore thou hast hitherto but heard what it was in the beginning and chiefe royaltie therof Now hearken what it is toward the drawing on the end thereof And first the heade is of an olde vplandish man as it did foreshewe the which signifieth that the teachers therein must somewhat conforme themselues to reason and become more natural than their predecessors And that also the doctrine of this body politique in this latter time muste be altered from the doctrine that the first head did teach being then both gentyle and worldly according to the nature of the Asse and become somewhat more naturall and truth like than it at the first was according to the nature of a man which his head sheweth And yet forasmuch as thys heade hath his place vpon the hippe loking downewarde it must signifie the same doctrine to be earthly and not heauenlye euen so muche differing from the heauenlye as there is difference betwene the right place of the heade and the hippe betwene the Church of God and of Hipocrites So that a conformitie in naturall doctrine and humaine wisedome must be one meane to stay and sustayne that Church in the latter age thereof The Tayle in this hinder part of the Church doth by authoritie of Scripture signifie their flattering and false preaching Prophets teachers and writers whose penne and tong stirreth and writeth for gaine and picke thereby a quarrell at their good benefactors pursses almose box being the second proppe to stay pthe same Church with And forasmuche as there shall wante no power of Sathan to the sustayning therof there is at the end of the tayle a Dragons head which in Scripture is also taken for the Diuell himselfe for the Tirans of this world wicked and bloudthristie persones that then suppose themselues to haue done their duetie when as they may embrue themselues with the bloude of the Saintes of Christ These men if they can not preuayle with their carnal and natural reason then they vse flatterie if not so then tirannie which are thrée meanes so puissant as that they might if it were possible ouercome the elect therby But be not dismayed gentle Reader lay thy hope vpon Christ our Sauiour And although his truth preached in this monster doth agast astonne thée yet for that this the same was cast vp in that riuer deade and therefore must signifie an ende conquest and full deliuerie of this worlde and Gods sainctes therefro reioyce and with a liuely voyce preasse to the Heauens warde wherein thy ioyes shall be full and with the sainctes already deliuered in fayth say Nowe is saluation and strength and the kingdome become oure Gods and the power his Christes for he is caste downe which accused them before God day night and they ouercame him by the bloud of the Lambe and by the worde of their testimonie and they loued not their liues vnto death reioyce you heauens and reioyce you therein Saluation glorie and honour be ascribed vnto the Lorde our God for true and righteous are his iudgements bycause he hath iudged the greate Whore which dyd corrupte the earth with her fornication and hath auenged the bloud of his seruauntes of hir hande Alleluiah Prayse the Lorde good Reader with thy whole soule and helpe me for Iesus sake with thy feruent prayers August in Epistola 7. I confesse my selfe to be of that number one which write in profiting and profite by writing IMPRINTED AT LONdon by Henry Denham for Lucas Harrison dwelling in Paules Churchyarde at the Signe of the Crane Anno. 1566. Faultes escaped Leafe Side Line Faultes Correction 5 1 2 this time his time 7 2 15 Latmù Latmum ibidem  24 Latinians Latmians 9 1 28 as that that they as that they 10 2 10 2. Quest Sepe 2. Que. 4. Sepe 11 1 18 Chanons Cannons 17 1 32 and driue backe and backe 33 1 6 if in any if in many 48 2 3 Epistola Extra 50 1 11 that shall that she shall 52 2 14 discention dissention 54 1 17 Quantitiners Quantitiuers 55 1 19 praeceptibiliter perceptibiliter ibidem  20 praecipiendo percipiendo 61 1 8 rather iust rather haue iust 69 2 6 Montelmenss Montoliuenss 75 2 15 did shewe did shewte 82 2 14 flocke stocke ibidem  15 flocke stocke 84 2 18 to our enimies to our eyes 88 2 32 pthe vp the The margine of the second page of the eyght leafe hath Conciliorij for the which reade Conciliorum Also whereas two leaues haue the number .33 the first of them is to be numbred thus .32 the margine in the seconde page of the sayde leafe hath Arminenss for the which reade Ariminenss In the margine of the .49 leafe in the fyrste page for Drrand lib. reade Durand lib. Hil. in Ps 68. Idem in Psal 118. Zadik The affectis on of writers Iustinus Libro 5. Folio 68. Folio 69. c. Qui alterius 5. q. 1. L. Diffamari C. De Ing Manumiss Folio 5. Impudency of Shackl Contradiction of writers Shacklock his follie Folio 1. False grouÌ„d of Papistes A wicked purpose The true Church not of one lippe Blindenesse bredeth coÌ„sent Popes Church no Church of Christ. Popish consente In Ciuitate Dei Lib. 15. Cap. 1. True Roote of Heresie Iudas what An Apostle Iudas Christes steward Iewes Alse opinion Iudas what pattren SimoÌ„ Magê° Irenaeus li. 1. cap. 20. Epiphanius li. 1. to 2. c. 21 What pattren Simon is His cuntrie Simon a false Christian Wicked pollicie Fruite of Ambition Tertulli de prescripti HereticoruÌ„ Epiph. to 2.1 lib. c. 21. Irenaeus vt supra Romish superstition Nicephor lib. 2. c. 36. Nicephorus ibidem Ofspring of Heretiques Act. 2. Victorie of the old Fathers The subtiltie of the Diuell Hipocrisie bringeth in heresies The Popes Geldings Asphaltis is the noysoÌ„ lake of Sodome The propertie of Heretiques to eschewe the writteÌ„ word To vse false Scriptures Epiph. lib. 3. tom