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.
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
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
superstitiously as euer they were of the Iewes thâ— Hebionites or any other sortes of heretiques as they know fele which be vnder there quorum and obey not to them The Iewes and the Papists comparid together And because the whole bodie of papisâ—rie is not vnlike to a new Iudaisme aâ— I haue sayd aswell for the very Aronicalâ— apparell vsid by ther popishe priests 〈◊〉 Masse aÌ„d for sondry other Iudaicall rytes and ceremonies and there opinion oâ— meretinge and deseruing saluation The Iewes and the papists vse all one kinde of Sophistrie foâ— and by keping of there law it is manifest that the Papists in these points ioyne with the Iewes in doctrine And with the same Sophistrie wherwith the Iewes wold seem to defend them selues when they be charged for not obseruing all that is wrytteÌ„ in the law accordingly as they coÌ„fesse they be bouÌ„d With the self same Sophistri wold the Papists seem to defend themselues whan it is obiâ—â—ctid that in pryuat masses there is no coÌ„munion because there is but one whicâ— receaueth for the Iew sayeth it is enâ—ough for them if all the law be amongst theÌ„ all obserued and not needfull that euery one should obserue it all For the house of God saieth he is one and if in all that house or coÌ„gregation of thers D. Westons vayn Sophistry for the defense of priuat masses befor the Queen it be obserued it is enoughe sayeth the Iew And eueÌ„ so wold Watson seem to answer the former obiection of priuat Masses saying There is one house of the churche and the priest that saieth masse alon doth communicat with all them that celebrat in other churches or in other realmes though they be not at his elbow And so he full clerky coÌ„cludeth with this Iudaical Sophistry Read thei decrees iij. et iiij of Sother bushop of Rome who lyuid almost 1400. yere agon and of Caâ—yxtus also shortly after him that it is not needfull for a communion to haue any moe receauers then the only preest present Either of ignoraÌ„ce not knowiÌ„g or of malice purposly hiding the canons of the old couÌ„sels and sayings of old wryters which reache the manifest conÌ„trary And ye may well see the fashion of there answers to be all one â–ª Yt is not needfull for one maÌ„ to obserue all the law The Iew. but if amoÌ„gst all the Iewes the law be obserued it is enough sayth the Iew. Yt is not needfull for a priest to haue any at his elbow to communicat with him Watson but if in all the church of God there be any other that celebrat then doth he not communicat alone saâ—ith Watson Lo how detestable blasphâ—â—mose lyes be vouched by the Iewes and the Papists by one kynde of Sophistry â–ª for like as euery man both Iew and geâ—â—tile is chargid with the obseruation oâ— the whole law Deut. 27. Gal. 3. The worde Communion requireth that the lords supper should be receauid of a company present by the playne words of the Deuteronomie Maledictus omnis c. cursed be euery one that abydeth not in alâ— things that be wrytten in the law to doâ— them So ought euery communion to be ministred by the playn etymologie aÌ„d sigâ—nification of the word communion to 〈◊〉 company assembled for that purpose aÌ„d not to any one alon as the masmongers abuse it I haue before declarid how the Papists agree with the most old hereâ—tiques in that they iudged the vse of matrimony to be an vnclean thinge as the Papists do when they alledg S. Hierom that thei can not do the office of a ChristiaÌ„ maÌ„ and a maried man at once Hieroâ—ymus contra â—ouinianum lib. 1. And wheÌ„ they wryth and belye Saint Paule saying that he commandid man to departe from his wyfe at the tyme of prayer etc. Fayned holines of Heretiques This opinioÌ„ aswell of the old heretiques as of the Papists hath none other grouÌ„d but that thei wold by that meanes bring themselues in credit amongst the peple with an outward apparence of holynes of coÌ„tinency and of uerteuose lyfe Aug. li. 3. cap. 6. coÌ„fessionum Which thinge appereth in Saint Austen in his third booke of confessions where he confesseth that he himself was snarid intangelid and deceauid with the opinion estimatioÌ„ and outward apparence of holines of the Manicheis Aug. retract lib. 1. cap. 7. And it is playn in his retractations that S â–ª Austen had muche more adoe with the ouerthrowing of there estimatioÌ„ of godly lyfe which grew first by there superstitious vsages then with the ouerthrowing of there opinions And thefore in that place he calleth there continency a deceytfull continency The deceytfull continency of the Manicheis lyf vnto the coÌ„tinency of the Papists and there abstinency a deceytfull abstinence wherby they deceauid not only the rude and vnlerned but had almost as I haue sayd ouerthroweÌ„ Saint Austen himself The old Heretiques deceuid the peple with abstinence from mariadge flesh and wine as he confesseth of himself â–ª And this estimation of theres increased not only by there abstinence from mariadge but also with abstinence from flesh and wyne as both S. Austen and Irenaeus and Clemens Alex and Theodoretus etc. Beare witnes in the places before rehersed Compare now the deuelish generatioÌ„ of the popish sect vnto those old heretiques ye shall fiÌ„de a fastiÌ„g froÌ„ flesh amoÌ„gst the CarthusiaÌ„s as other fryers monks nonnes etc. But what kynde of fasting I pray you Aug. li. 2. ca. 13 de moribus ManichaeoruÌ„ forsoth suche a kynde of fasting as is descrybed of Saint Austen where he intreateth of the behauior of the Manichaeâ—s Yt is wrytten saith he of Cariline Quod frigus sitim fameÌ„ ferre poterat haec erant illi spur co scrilegoque cum nostris Apostolis communia The heresies and life of the Manacheis agre with the heresies and life of the papistes Caâ—ilene being a fylthy theefe culd a byde could hoÌ„ger thurst These things culd he doe aswell as our Apostles saith S. Austen meaning the preachers of the Manichaeis And may not the same be sayd of our popish heretiques and new Manichaeis And shortly after Saint AusteÌ„ largely declareth by coÌ„parison the scrupulose abstineÌ„ce of the Manichaeis from flesh with the sober dyet of the trew Christian man And now I most hartelie desier the geÌ„ell read to coÌ„sider how S. AusteÌ„ painteth out most manifestly descrybeth the fast of the Manicheis to be such a fast as is now a dayes the fast of our Papists that is to say gluttony not a meaÌ„s to tame the flesh as they do preteÌ„d Saincte Austens wordes Aug. de moribus Ecclesiae cath et Mani lib. 2. cap. 3 And that the sober dyet of the ChristiaÌ„ man catiÌ„g sparely of flesh is the right kynde of fastiÌ„g Thus S. Austen reasoneth Yf there be a maÌ„ as it is possible so spare of dyet profitable
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.