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
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
maritos earum adulteros ueros cum suis uxoribus uiuis ali as duxerint c. The English of all this together is this Saint Austen saith that the Papists know not what thei say wherfore they that say the mariadge of suche meaÌ„ing of them that marry after they haue vowed is no mariadge but rather adultery me semeth they do not advisedly and diligently enough coÌ„sider what they say for they be deceaued by an apparance of trueth for by the means of that folishe opinioÌ„ wherby they thinke the mariadge of suche professed women as haue forsakeÌ„ there vow is no mariadge if they mary Here be Martins very words confuted by Saint Austen there commeth no small inconuenience which inconuenience is this wyues be separate froÌ„ their husbands as thoughe they were whores aÌ„d not wyues And when they will restore the divorsed to sole life there husbaÌ„ds are coÌ„pelled to be veri adulterers wheÌ„ thâ—re owne wyues beinge alyue they marrâ— other husbaÌ„ds Here thow seest Martiâ— coÌ„futid by S. Austens own words Whâ—â—che do not only make a plaine confutatiâ—on prouinge first that priests mariadge be mariadges but agreinge fully wiâ—â— Epiphanius and the rest by me before alâ—ledged they also declare Saint Austen mynde that such mariadges as be madâ— after priesthode be good and lawfuâ— mariadges And that there wyues in sâ—â—che case be there lawfull wyues be therâ— own wyues and that there wyues be nâ— whores And that it is not lawfull so tâ— diuorse the parties that either of theâ— may marry other parsons Yea and iâ— the same place Saint Austen answeretâ— there fond obiection which say that votaâ—â—ies be maried to Christe aÌ„d therfore they can not marry againe whiche in this plaâ—ce I will leaue owt least I shuld be tediâ—â—se mynding hereafter to alledge this plaâ—ce more largelie Saint Austen saieth they be deceaued which hold opinion that priests or voâ—aâ—ies may nâ—t many for satisfinge of such as think we haue nothinge in the old Doctors that maketh for our purpose But one thinge I pray the gentle reader before thow forsake this peece off Saint Austen Consider how earnestly in this my allegacion Saint Austen chargeth our aduersaries with dulnes and ignoraunce Consider how he tanteth them as talkers they wot not what Consider how in plain words he sayth they be deceauid And when thow shalt reade or heare them bringe in Saint AusteÌ„ against vs set the reason of Saint Austen to make them answer and if they will not with this reason be satisfied Then let them harken to Saint Austen where he saieth they be vnlerned and without aduisemeÌ„t and that they say they wot not what Now leauinge the confutacion of Martin any further in this point by aunceaÌ„t counsels and Doctours I haue thought good to confute him also by the sacred scriptures of God Out of whiche one or two reasons shall suffice for this present because habundance off matter otherwise hath made me tary so long about so litle 11.1 Tim. 4. Saint Paule 1. Timoth. 4. speaking of mariadge and meats sayth thus Martin confuted by the scripâ—ture Euery creature of God is good to the faithfull aÌ„d none is to be refused being taken with thanks geuinge for it is sanctified by the word off God and praier This maior or ground we haue haue of Saint Paule whereunto I add this minor or meane proposition But mariadge is a creature of god that I am suer yow can not denye onles you will say mariadge is a creature of the deuell as the old heretiques Saturninus Basilides and there folowers did The heretiques Saturninus and Basilides wer enemies of mariadge read Theod. lib 1. de Haereticis fab â–ª Wherupon must folow this conclusion Ergo mariadge is good and not to be refused being takeÌ„ with thanks geuinge for it is sanctified by the word of God and praier This sound Sylogismus proueth plainly that the mariadge of a prest is not only a mariadge but also a good mariadge and a good thinge for it is sanctified by the word of God and praier Wherby Martins assertion that it is no mariadge is fully ouerthrowen 2. Tim. 3. Tit. 1. Yea and Saint Paule calleth the bushop priest and deacon by the name of huszband and there iokefellowes by the name of wyues and saith the bushop must be the huszband of one wife and like wise the deacon 1. Corinh 7. And further he saieth for the avoydinge of fornieacion let euery man haue his wife etc. In which generall sentence priests must be comprehendid if they be men Yea and there mariadge not only a mariadge but also an honorable mariadge or els caÌ„ not mariadge be honorable in all estates as Saint Paule wryteth to the hebrues the 13. Chap. Heb. 13 â–ª And I pray you what neded you to make more adoe if priests mariadge were no mariadge what neded an act of Parliament in the first yere of the QueeÌ„s reigne to repeale the statute made for priests mariadges And why doth that act name it the mariadge of priests aÌ„d not a preteÌ„sed mariadge as yow doereuokynge the mariadges by the name of mariadges and not of pretensed mariadges And last of all yf prests mariadge be no mariadge as you say what cause I pray you had the Queen and the bushopes to depriue the maried bushopes and priests of England from there benefices They were not depriued for ignoraunce in Gods worde neyther for not doing there dewtie nor for glutâ—ony nor swearinge nor diszing nor huntinge nor buggery nor whoredome for these be coÌ„mon faultes amoÌ„gst all your priests now a daies And a benefice and any of them or all of theÌ„ be so compatible and may so well be enioyed together that any popish priest may quietly haue those faults anâ— there benefice together wthout depriuation Other fault there is none knowen but only that they were maried The maried priests of England were depriued without a cause thoughe for the lawfulnes of there mariadge besyds Gods plaine word and godly Cannons and Doctours etc. They had the consent of the kinge the supreame head vnder Christ of the churche and of the parlament and realme an d that oyned with the consent of the congregacions assembled where they were maried and for the testimony of the kings consent and others both of the nobles and commons The maried priests had the consent of the Kinge the Parliament and the Realme for lawfulnes therof many of them receauid benefices after they were maried at the kings and other nobles hands All this lawfulnes notwithstandinge I say other cause haue ye none wherfore ye depryued the priests of England from there benefices but only that they were maried Now cum you forth and say that the pretentid mariadge of priests is no mariadge wherfore it must folow that the pretendid cause in England of priests diuorsement is no cause aÌ„d that the priests be put from there liuings without a cause euen by your
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
Hadrian the first a hundreth yere before Michaell had the contention with Pope Nicholas the first in whose tyme Martin saith this error first began aÌ„d fiue hundreth yere before Michael Palaeologus was born of whom Martyn falsly fatherid this story The tyme it self proueth Martin alyar Which saying of his if it were trew how could Theodoretus wryte of it being dead in the tyme of Leo the first Emâ—peror as Gennadius witnesseth many hunâ—dreth yeres before Gennadius will Martin make men beleue that the first Councell at Tolet in Spain and the 7 Counsell of Nice amendid things so many hundreth yeres before they were amisse Martin confutid and found a plain lyer by the decree of Eugenius iiij and that Theodâ—oret could talke of thiÌ„gs that were done aboue thre hundreth yere after he was dead You fauorers of Martin behold your own folly Furthermore the decree oâ— Eugenius the 4 wherby the vnion of the east and west churches was declared doth shew as the same pope Eugenius doth coâ—â—fesse that this dissention for the proceding of the holy gost began nongentis amplius annis that is to say more theÌ„ nyne hundreth yere before his tyme. And Eugenius the 4. began his rule in the yere of our lord 1431. Out of the which nomber if ye take 900 and more according to pope Eugenius his account it shall appere that Michaell Pelaeologus though he were in the tyme of Nicholas the first as Martin falsly reporteth was aboue 300 yere after this dissention began which Martin for maintenance of his lyes saith began in his tyme. Yf I should bring in the first Counsell holden at Constantinople against Eunomius for denieng the proceszion of the holy gost from the father and the sone what can Martin say Against this Eunomius Basill and other hath writteÌ„ plentifulli Thus ye see concerning the beginÌ„ing of this heresie against the holi gost Martin is fouÌ„d a falsyfier of histories not only by the suputation of yeres but also by the very testimony of the pope hiÌ„self his God Now concerning the cause of the dissention between the Greeks and the Latins wher with Martin charged the Emperor Michael Palaeologus Martin prouid a foule lyer by Bessarion a Cardinall in oratione dogmatica pro unione Ecclesiae Graecae Latinae cap. 2. The learned man Cardinall Bessarion patriarch of Constantinople and Archebushop of Nicea wryteth a whole Chapter for declaration of the cause of this schisme and dissention shewing that the bushhop of Rome was the causer therof for that he Sua unius authoritate fretus aduocata synodo generali particulam illam communi symbolo fidei non cum communi assensu ascripsit that is when he had callid a generall Counsell he tooke apon him of his own priuat authoritie to adde this parcell .i. of the proceding of the holy gost from the father and the sun to the commoÌ„ Creed with out the consent of the rest of the other bushops there assembled Behold good reader a plain prof that it was the rashe and termerose boldnes of the bushop of Rome that causid this dissention who of his oune authoritie wold doe that tumultuosly The pope was the cause of the dissension between the greek and the latin churche contraâ—y to Martin which he might haue done with others consents quietly and that was it which caused first all that dissention that ensued and also the latter ruine mischefe Destruction and Turkishe Captiuitie which Martin faith is this day lighted apon the church of God in Grecia But Martin will say the thing that he did was Good Yea but the maner of the doiÌ„g was suche as I thiÌ„k Martin if he thorowly knew it as he wold seme to do he himself for all his foly will not yet defend it And the inconueniences that folowed the popes brainles and beastly audacitie declare that the meanes which he vsid in compassing his doings were wicked and deuelish So that wher as Martin imputeth the breche and contention between the Greek and latin church and the ouer throw both of the Grecians church and kingdom to the lecherose lyfe of the vnkle to the Emperour Michaell Palaeologus it is prouid that the Pope the author of al mischefe in the church of God was the only matche that kindled this fier A worthi matter doutles to depryue the Pope for euer after bearing any rule thoughâ— there were nothing els wherwith to charge him Two lyes at acast of Martins And thus is Martin once again ouerthrown with his own reason taken with a duble lye aswell for alledging the heresie against the holy gost to begin so lately which began so many huÌ„dreth yere before As for auouching the dissention which arose between the east and the west church to procede first of the lechory and Ambition as he termeth it in his note in the margeÌ„t of the Emperour Michael Palaeologus his vncle To .iij. generalium conciliorum which proceded first as ye see by the testimony of BessarioÌ„ from Gods great enemie the pope the Archheretik in Christendom Now to make an end of answer to that few lynes which remayne in Martins first Chapter I need not to take further paines because they be nothing ells but lyes raylings grounded apon false grounds as I haue before declarid only to this eÌ„d that king Henthe eight the Queens father might appere to the world both a lechor an heretique and a maÌ„ full of all other wickednes out of whose naughty lyfe MartiÌ„ wold haue al the preachiÌ„g in King Edwards dayes which he calleth heresie to haue his first Originall And the procedings of the late parliament in the second yere of the Queens raigne wherin all her fathers doings in religion be condempned seme to confirm the same So that the Queens father if he had bene such a man as the Papists report him were now condemned with vs. Wherfore it is to be thought seing almightie God hath permitted some of vs to suffir martyrdom by fyer by blody persecution and the Tyrannie of the popes law and tormentes for professing the trueth of Gods word that now the body of that noble Prince the Queens father because he was the beginner of all this as Martin reporteth Yf king Henry the viij were an heretik why lyeth his body at windsore vnâ—inâ—ied and the continewer of it XXV yere as the procedings of the parlament seem to pronouÌ„ce shal be taken vp at windsor and burned as wicklyffes was All men of wisdom and discretion may well iudge of thee if thou were not as thou shewest thy self a shameles rayler voyd of all regard against whom thy tong talketh that it had been thy parte to haue couerid the fault of the Queens father if thou haddest any fault wherwith to charge him lest the world perceaue some vnnaturalnes in her so to suffer her noble father now being dead to be rayled apon by one who shewed himself a traytor to him when he