AN APOLOGY FULLY AVNSWEringe by Scriptures and ancient Doctors/ a blasphemose Book gathered by D. Steph. Gardiner/ of late Lord Chauncelar/ D. Smyth of Oxford/ Pighius/ and other Papists/ as by their books appeareth and of late set forth under the name of Thomas Martin Doctor of the Civil laws (as of himself he saith) against the godly marriage of priests. Wherein divers other matters which the Papists defend be so confutid/ that in martyn's overthrow they may see there own impudence and confusion. BY JOHN PONET Doctor of divinity and bishop of Winchester. Newly correctid and amended.  
The author desireth that the reader will content himself with this first book until he may have leisure to set forth the next/ wiche shallbe by Gods grace shortly.  
It is a hard thing for the to spurn against the prick. Act. 9   

The contens of the first book of this Apology/  

Cap. 1. 
That martyn's book is unmeet to be d●●dicatid to a Queen.  Cap. 2. 
An examination of the title of Martin book wherein is provid by sundry rea●sons of the scriptures and auncean● doctor's/ that the marriage of priests after priesthood is not only a marriage but also lawful and godly.  Cap. 3 
The beginning of Martin's first chapter is confutid/ and his sleights in m●●king false grounds disclosid.  Cap. 4. 
That the hypocrisy of the papists hath and doth deceive all men contrary t● martyn's assertion etc.  Cap. 5. 
Of the good name superintendant/ and of the names of ministers divisid by the pope and his adherents/ with the som●me of martyn's reason contained in his first chapter etc.  Cap. 6. 
A discourse wherein is plainly provid/ by scriptures and ancient doctors/ that all papists be heretics/ and also a comparison made between the opinions of ●he papists/ and of half a hundredth of the ●ost ancient and horrible heretics ●hat ever were in the church of god etc.  Cap. 7. 
martens notable and shameless lying/ and falsifying of Authors is disclosid and confutid/ concludinge by his own reasons/ that the papists be both heretics and lechers: with a declaration that the chief old heretics/ and first infectors of Christendom with Errone us opinions were unmarried priests/ and monks etc. Wherein also Martin by his own reasons is provid a lechor an heretic and a traitor. etc.     

The book to the papists.  
Ye Papists, peruse me in no wise trougheout  
Before ye refuse me, and judge me to fire.  
Lest ye should excuse ye, and say, lo no doubt  
These new men misuse ye, for we much desire  
That they would make answer, but answer they can not.  
They speak not, they write not, for answer they have n●   

The books friend to the book.  
Speack on and spare not, and fear not the fire.  
if fire say we shall not make answer with pen,  
Thou shalt see the papists want that there desire.  
The printer doth promise, for two copies ten.  
wherefore let their fury, ●royle, burn, and spare not  
They shall not lak answer, though they brag we dare no●   

The preface to the Christian reader.  
●HE LORD JESUS help and assist us with his holy spirit.  
THere shall I first begin? or rather where may I not begin? both the ●uestions have some life doubt goed 〈◊〉. The number of matters/ which Mar●in his book as one that would seem now all thing taketh upon him to define and discuss/ causeth my doutin●● of the on: And the multitude of his ●●ghtes/ shifts/ and shameless lies/ of other. And thus it may appear that dowtinge is not for lack of matter ●●●rwith to begin/ but for having to ●he/ would for the first place feign find the fittest. If I begin not with the alation/ and defence of the manifest scripps of god/ which make full and whole 〈◊〉 me/ I shall seem to much to yield to adversaries/ whose whole study and ●er is to lead away the reader from the ●rine of God's word/ and to fix/ there whole hope upon Traditions/ Customs Cannon's/ 
The grounds of the papists be uncertain.  laws/ and inventions of m● and upon the usurped name of the ch●●che/ and upon th'authority of such b●●kes as either be not in deed/ or else of learned men suspectid not to be writ of such authors as there names and else do pretend. As upon the Cannon's ascribed to the apostles/ upon epistles which all men of iudgem● may evidently see be counterfeit and c●●red/ with the ancient name of Cle●● and such like pithles testimonies and 〈◊〉. And again on t● their side if I begin first with the ● worthy Authority of the scriptu●● which universally teach and prove purpose/ yet in sundry places by Mar● evidently wrestid from the proper s● and meaning of the holy ghost: ● must I refuse to follow martyn's or● who beginneth his book with a cha● of railing/ stuffed up with asmany as there be lines. 
Martin raileth apon● ing henry the viii the queens father.  In the which hidage/ he is so blinded with fury/ tha● can not temper his pen from rayl● upon the famous prince King Henry VIII. and ffather to the queens 〈◊〉 under the name of the Emperor Mi●haell Paleologus and his unkell.  
And also it may be that than mine adversaries/ whose delight is in evil speaking ●ill say that I use a sleight in refusing martyn's former order (I mean off his ●llegacions and reasons that he would se●e to make/ but his railings/ I will lea●e to himself) and that I seek refuge for ●he feebleness of mine answer at the darkness that must ensue upon the confusion ●f his matter. Thus might tongues talk ●hen they are (as they be) tykelled ●o speak untruly though the same tonies be tied fast enough/ 
sleights used by Bushop gardener and other papists in their w●yting.  When they see ●he like devise practised aswell by D. gardener of late lord chancellor in his ●icked treatise made against my lord of ●aunterbery his first book and in other ●is vain and ungodly writings against ●ucer and such like/ as by D. Smyth/ 〈◊〉 Martin himself/ in his XI. XII.XIII. ●hapters wrangling against the godly ●ariadge of priests defended by my bo●e which I wrote above seven years ●gō. So that ifIwold follow this sleight ●et should I have them for an example. ●ut shifts need not to be sought/ saving When truth faileth. And because the truth is altogether on my side/ begin where I shall/ I cannot take a foil/ if God grant me the grace as occasion shall serve so much to say as may well be said to such matter as is here in question. Which grace if god grant me not/ yet may not my want be an overthrow/ to the matter/ because the truth remaineth truth though there were not one left in all England/ or out of England either/ able to defend it. And God may so shitt up the hearts of the papists (as he useth in a time of punishment) that they shall not see the truth/ When it is laid open before their faces. Yet shall I do my best endeavour to stand fast by the truth/ and because there is nothing more true than the lively word of God thereunto will I only cleave/ leaving to the old doctors there worthy praise and commendation/ using them in place/ as well for the proof of my matter/ as for my defence/ With a desire to be plain that the truth may appear. And because the common judgement of most men/ is/ that in a confutation the plainest way/ is to follow such method and order as is offered by the adversary: therefore have I determenid to begin where Martin beginneth/ and to go on/ as he goeth/ and to answer/ where he reasoneth (if the matter be worthy answer) and to advertise you of his falsehood when he playeth the Sophister/ 
The order which the author intendeth to follow in this furst book.  though very fondly as thou shalt well perceive. And When he maketh a lie to tell him plain his fault. Which thing being by his own words declared/ Without further reasoning may be answer sufficient. Wherein if I seem something round and vehement in answering him/ or mentioning any other: Consid sincere reader the cause to be the verity of God's word/ and because his impugning is not only fond and foolish/ but slaunderose and maliciose whereby he professeth himself to be an open enemy to god's truth/ therefore I doubt not/ but thine indifferency shall judge that I say to little/ and do use him more reverently than his arrogant folly doth deserve/ and that vehemency which I do use/ is grounded upon Saint Paul saying/ 
1. Tim. ●.  Delinquentes coram omnibus argue/ rebuke offenders openly. Now trusting that this excuse shall content those/ that look for the authorities of such scriptures to be first placed as make for this purpose/ in the beginning of my book: I beseech the good reader/ to lay affection apart/ and to open and apply the singelnes of thy mind/ and understanding/ and that thou wilt not give further credit either to me or Martin/ or whosoever shall favour either part/ then the truth itself/ taught by gods holly spirit in his everlasting word/ shall inwardly move and stir the. And take good head good reader that neither of us deceive the by philosophical arguments/ 
Colloss. 2.  or vain Sophistry and crafty fallations/ and by reasons grounded upon the constitutions/ ordinances/ and laws of man/ and not of God but contrary to his word written/ for so mayst thou be led away from the Christane truth: as Saint Paul witnesseth. 
2. Timoth. 2.  And also mark whether part is most driven to shifts/ and to the wrythinge of the scriptures and of the most ancient counsels/ and Doctoures. And note further whether of us leaneth upon prophanas inanitates vocum, vain words/ seeking in words by wrangelinge/ to maintain his opinion and wilfulness. And then so stand or yield/ to him or me/ as thy unaffectionat spirit and grounded judgement shall rule thee: in such sort that thy conscience may be spotless in the latter day when God's justice shall charge thy conscience/ with the uprightness and indifferency of thy dealing in this controversy: This my request is not only counselid but also commanded by the holy Apostle Saint Paul Coll. ij. and ij. Tim. ij. to all such as profess the name and the religion of Christ/ and mind/ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i uprightly to walk in the word of truth.  
Wherefore trusting that both thou ar● willing and ready to follow his holly advertisement/ and that ever as thou perusest our doings/ thou wilt have it in fresh remembrance/ I will turn my talk from thee/ to Martin. Beginning as he hath begun with the title and preface of his book. The living god grant that nothing may pass my pen/ which shall not sound to gods glory/ and the profit of his people/ and to the clear opening and true defence of his holy word and infallible truth.   

The first Chapter: That Martin's book is unmeet to be dedicated to a Queen.  
FIrst touching the title and preface of your book your intent is Martin (as it appeareth by the same) to prove that the marriage of priests and professed parsons is not only a thing altogether unlawful: but also that their marriage is but a thing pretensid and indeed no marriage. And you think you have made so witty a discourse/ and so profound a resolution/ in this so weighty a matter/ by your clerkly wisdom: and Sophistical cunning/ that you can find none so worthy a patron/ to whom ye may dedicate the first fruits of your fantasy as not only to a Queen/ but also to a virgin Queen/ as by the end of your preface more plainly appeareth. 
Martin's filthi and unchaste talk in his book dedicated to the Queen.  Not doubting belike the offending of her grace's ears with your ungodly and unchaste beastliness and railing. As when you use the terms of detestable bawdry/ of stinking lechery/ of beastly bichery/ of concubines and of common strumpet's/ of lecherose and filthy beasts/ and of your heathenish ruffianlyke / and abominable talk in abusing the words Carnis res●rrectionem. 
Martin's beastli abusing of a piece of the creed in his book, fol. lxvij.  i the resurrection of the flesh/ being a necessary article of every Christian man's faith/ to the stirring up of nature in man's body/ neither with an infinite number/ of such like and more wicked terms/ with whose rehearsal I am more than ashamed to occupy my pen/ but th●●●t is meet your lewdness should some thing be known and disclosed. Neither do you think belike that she would be offended with your shameless shifts/ under the protection of her name/ nor with your evident wrasting of the truth/ and most manifest and open lies/ aswell upon the holy and sacred Word of the everliving god/ as of the learned father's/ and ancient writers/ and old Canons in the church of god/ of which lies/ flanders/ sleights/ wicked/ and ungodly railings ●nly and of nothing else/ the whole bo●y of your book is raked up together as 〈◊〉 stinking dunghill that is heaped of ●undry soartes of filth. Oh lord/ is honesty so much decayed/ that any man dareth be so bold to occupy the chaste ears of ●ny Christian creature/ but chiefly of a Queen with such whorish and ethnical talk? whither hath thy boldness carried the Martin? Seest thou not/ that shame hath not made the shrink/ to seek for defence of thy beastliness at the hand of the chief power? No man living (that conceiveth good opinion of her grace) can think other wise/ then that either she never read thy book/ or that she will not suffer thy boldness to go unpunished. But be it that she would/ yet assuer thyself of this/ though she of her favour towards the/ will wink at thy wickedness/ say what thou shalt/ yet will God and all godly learned men/ overlook both the and thy doings/ and know by that thou sayest what manner of man thou seemest to be/ and judge by that thou shouldest say/ what manner of man thou oughtest to be. Thy book hath betrayed the Martin/ for thy fondness/ was not known before it came abroad/ but assoon as that showed itself in men's hands/ they might easily perceive/ 
Martin used ●erely to play the fool at Christmas in new College in Ox●●●d.  that in playing the Christmas lords minion in new college in Oxford/ in thy fool's coat that thou diddest learn thy boldness/ and lost thy wit/ and began to ●ut of all shame and to put on all impu●encye. Thus being endued with the ●ery properties of Martion the ance ●nt Archeretique/ and enemy to all Matrimony (with whom though thou ●gree somewhat in name/ yet is that agreement much more in opinion (as in pro●es by God's grace I shall plainly pro●e) thou thinkest thou mayst play thy ●arte abroad now/ as thou didst at ho●e then. But when thy followers and favourers shall eftsoons perceive/ that ●hey shall be accessary to thy folly/ if thy ●olours being disclosed/ they continue in ●attery of thy doings: Then shame/ if ●hey be not past shame/ shall make them shrink from thee/ and drive them to la●ent both their own case and thine/ for ●●ffering affection so to blind their ey●s/ that amongst so many wise men ●hey have folwed such a fool. None that ●●ueth the Queen can think that she co●ld read thy book without blushing cheeves/ wherefore reason seemeth to say that having no leisure herself/ she caused thy ●ok to be perused by some other/ upon whose ●●porte if they were honest men/ and not her flatterer's/ or thy followers (as many of them be that remain about her) thy bo●●ke should never have been allowed/ for ●●uoyding rebuke that thereby might re-sound to her grace hereafter: or else if 〈◊〉 pleasure were that this evil argument against the holy matrimony of priests should go abroad und her defence/ th● than the same/ though it be an evil m●●ter/ should have as good a visor put apo● it as might be/ and that in such sort a● though the world that now is/ may pe●●ceaue how by zeal s●e is carried to fa●● superstition/ 
The Queen ought to ●a●e heed of filthy spirit's.  yet that the posterity which shall follow this age might understand she rejoiceth not in such vile and filthy spirits/ though lying were allowed 〈◊〉 reason of her ignorance. In this 〈◊〉 all other things her grace may do wh● it lusteth so far and so long as God 〈◊〉 permit and suffer/ but your railings 〈◊〉 lies may not be left untouched/ though your book were ten times dedicate to Queme/ lest through your falsehood and ly● truth itself might either be hid or hurt●  
Wherefore I will presently turn my 〈◊〉 from your preface to the title off your 〈◊〉/ for your preface is nothing else 〈◊〉 paper full off poison prepared to infect prince's ears. The matter therein confined I will differr to be answered in ●he body of my book/ where it shallbe evidently declared that all your promesses ●ere made be lies/ all your reasons ray●ngs/ all your wisdom wrangling/ and ●ll your doings/ deceitful.   

The Second chapter. An examination of the title of Mar●●ns book/ wherein is proved by sundry ●easons of the scriptures/ and ancient Doctors/ that the marriage of priests after priesthood/ is not only a marriage/ but also is lawful and godly. 
Martin promesseth much but performeth nothing.   
THe title of your book is not unlike to a Taverners wine bush hanged out for a show/ where there is not one ●rop of wine/ or at the least way of no ●ood wine in the Cellar. For as the bus●e maketh the people believe/ that somewhat is there/ which in deed is not: So 〈◊〉 it with the title of your book/ and all 〈◊〉 with every chapter in the first leaf ta●ed For the reader shall well perceive ●●at no one thing in the whole book is ●ewly performed/ that gloriosli in the little of the same without fear is pro●essed. The trial whereof shallbe proved in my process. But one thing in thi● first frunt I may not well omit/ because in your Title of your book it is so n●●toriose/ and in your body of the same/ 〈◊〉 whit remembered. whereby it may appe●●are how true you be of your promesses the title of your book saith that it is. 
The Title of Martin's book   
A Treatise declaring and plainly pr●●uinge that the pretenced marriage 〈◊〉 priests and professed parsons/ is no marriage but altogether unlawful/ etc.  
Note good reader that Martin sayeth not only that the marriages of preest● be evil and unlawful mariadges/ bu● he saith plainly that they be no mariad●ges. 
That the marriage of priests be not only marriages but also good and lawful.  I pray you master Doctor (if ● may be so bold with you) answer me b● your law without Sophistry/ (for you● logic is so little that no man needeth 〈◊〉 regard it/ and your divinity much less● as your book beareth witness.) Answer me I say by your law if you have any/ 〈◊〉 this reason: where there is no marriage there needeth no divorce/ 
Martin confuted by the Queen's proceedings.  but the proceeding off the Queen and the bushope and of all the lawyers in England declare that a divorce is needful off priest's ●●riadge before they be again admitted 〈◊〉 〈◊〉 ministry/ or that the wife may marry 〈◊〉: Ergo the Queen the bishops 〈◊〉 all the lawyers in England conclude 〈◊〉 priests marriage is a marriage/ 〈◊〉 to your resolution: my reason 〈◊〉 upon this ground. Privatio ante requi●●●abitum. The taking away of a thin●● presupposeth that such a thing there 〈◊〉. And the breaking of a knot/ 〈◊〉 that there was a knot in all 〈◊〉 men's judgements/ I know not 〈◊〉 it doth in yours. And that such a 〈◊〉 was needful the lawyers them 〈◊〉 declare/ granting that such a solemn act as matrimony is/ can not 〈◊〉 another solemn act be undone 〈◊〉/ whereof the learned lawyers were 〈◊〉 ignorant though it be french or he●●●w to you.  
Secondarylye. If the marriage of 〈◊〉 priests in England were no marriage than is there divorce no divorce: for if 〈◊〉 a marriage and a divorce it followeth 〈◊〉 they be all gods enemies who either 〈◊〉 or suffer in England priests 〈◊〉 to marry again other huszbands' 〈◊〉 the divorce is not for adultery.  
Thurdly You popish Heretics say that marriage is a Sacrament of 〈◊〉 new Testament though in deed it wer●●●●stituted in paradise before Adam's tr●●●●gression/ 
Martin seemeth not to agree with the rest of the papists.  and therewith also you maint●●●ne and defend that Sacramenta conferunt 〈◊〉 ex opere operato. the Sacraments 〈◊〉 grace by virtue of the work w●●●ught. And upon that ground ye Chris● bells/ 
D. st●ksley bushop of london Christenid a cat  and church's/ etc. as D. Stok●●ley bishop of London Christened a 〈◊〉 whereof by trial king Henry the viii. 〈◊〉 assuerid. 
The papists grant Christendom to bellis/ and deny marriage to priests  But if this being (as ye 〈◊〉 it) a Sacrament of the new Testament and ministered by a minister to a priest● a maiden/ be not able to make a mari●●●ge/ then should not Sacraments confe●● grace ex o●ere operato i by the work 〈◊〉/ which among the Papists 〈◊〉 great absurdity and inconvenience. 〈◊〉 Optatus the great learned/ 
4 Optatus against/ Martin wh●● wrote above a 1000 year gone. contra Donatistas' hereti. libro vj.  ancient/ and 〈◊〉 writer (whom you allege as one 〈◊〉 maketh for your purpose/ and therefore you not with honesty refuse/ him) saith his sixth book against the donatists. 〈◊〉 invocatio nominis Dei, ipsa invocatio sanctif●●● & quod pollutum esse videbatur. That is) 〈◊〉 there be an invocation or a calling 〈◊〉 the name of god/ the very invocation it 〈◊〉 sanctifieth and maketh holy that whi●● 〈◊〉 to be unclean. Which words of ●tatus by you (though in other matter ●roued/ whom also I most gladli allow) 〈◊〉 plainly that if the marriage of 〈◊〉 were a thing unclean (which 〈◊〉 ●ut heretics durst ever to say) yet be 〈◊〉 same by means of the invocation of 〈◊〉 holy name made clean puer and 〈◊〉 your ground be good which I have 〈◊〉/ that the Sacraments do confer 〈◊〉 by the work wrought/ 
Clemens Alexand. in his iiij. book. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but what ●wor● your grounds be/ this must be true 〈◊〉 it is sanctified by the word of God 〈◊〉 prayer/ as I shall hereafter show more plainly in which sense Clemens 〈◊〉. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. taketh it saying: That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●●iadge is made holy which is conclu●● by the ministry of God's word/ 
Pope Syritius against Martin though/ he be our enemy. D.lxxxij. cap. plurimos.  etc. 〈◊〉 it appeareth by the pope's own de 〈◊〉 that Pope Syritius being our 〈◊〉 enemy and one of the first that for 〈◊〉 the marriage of priests di. 82. C. Plu●●s/ speaking against the same mari●●es asmuch as he may/ calleth the 〈◊〉 wives suas uxores, there own 〈◊〉/ which thing he would not have 〈◊〉 there adversary/ if he had 〈◊〉 there marriage to be no marriage. And to make the thing more plain 〈◊〉 self-same Syritius in that very place 〈◊〉 a distinction between those child 〈◊〉 whom priests had/ 
A plain prof that pope Syritius did not judge the marriage of priests a filthy thing.  a proprijs uxoribus 〈◊〉 there own wives and those child 〈◊〉 which they had a turpi coitu/ by unlawful means. Here Martin you see the 〈◊〉 himself against you. 
The Nicene counsel against Martin.  Item one of first and most ancient counsels afte●●●● Apostles called the Nicene counsel/ 〈◊〉 the marriages of priests/ legales 〈◊〉, lawful marriages: when sugg●●●●●on was made that priests should not 〈◊〉 with there wives/ they determined 〈◊〉/ legales nuptias ammodo valere volmus▪ will that lawful marriages from 〈◊〉 forth shall stand in force. 
7 D.xxxj. c. Ante triennium Another bishop of Rome against Martin.   
Iten Gregory another bishop off 〈◊〉 writing to Peter Subdeacon of 〈◊〉 saith Durum est, etc. It is a hard thi●●● that such Subdeacons as have not for●● the gift of sole life should be comp●● to abstain A suis uxoribus i. from 〈◊〉 own wives/ 
8 D.xxvij. Diaconi Martin the pope against Martin your lewd lawyer.  in the which words (〈◊〉 own wife 〈◊〉 man can deny/ but by Gregorius judgement the mari●●● of a priest was a marriage.  
Item Pope Martin being 647. after Christ sayeth. Tanta est vis in Sacramento Coniugij, 
Marriage made after the vow must be kept though the vow be broken.  ut nec ex uiolatione voti potest dissolui ipsum coniugium:  
So great a strength is in the Sacrament of matrimony that the marriage can not be dissolved after the breach of the vow. 

Epiphanius a greek writer against Martin 375. year after Christ.  
Note the terms reader ●ecundum legem a votary may take a wife according to the law.    
Item Epiphanius contra Catharos haeresi 59 speaking of them that have made a vow/ and afterward turn to marriage/ saith.  
Melius est lapsum à cursu palam sibi uxorem sumere secundum legem, & sic rursus ad Ecclesiam induci, velut qui mala operatus est, qui lapsum & fractum, & obligatione opus habent●m, & non quotidie occultis iaculis sauciari ab improbitate quae ipsis à Diabolo infertur.  
It 'tis better (saith he) for him tha● is fallen in his course (meaning them that can not continue in the thing that they have vowed) to take a wife openly according to the law/ 
The marriage of a priest made after his vow is good.  and so to be restored to the church again (as one that before hath done evil/ as one that hath fallen/ and hath been broken/ and hath now need to be bound) and not daily to be inwardly wounded by secret darts where with the devil continually doth assault them. Lo here Epiphan. doth 〈◊〉 only allow marriages of priests and vot●●ries before priesthood and vowing/ bu● also after priesthood and vowing/ and nameth the marriage done in such case lau●full/ and that marriage after there vow 〈◊〉 broken/ is a mean to restore them again to the church/ if they were fallen from 〈◊〉 by breaking of there vow. So that yo● see by Ep. judgement/ that the marriage of priests even after there vow is not only a marriage but also a lawful marriage. 
marriage after the vow is law full by Epiph.  And this place of Ep. answereth fully a● other places of him which by Martin and other Papists be writhed to the con●trary. Item Saint Austen in his book de bono viduitatis maketh a plain resolution in this matter aswell against Martin/ as against all the rest of the popish rout in Christendom/ where speaking of them that mari after they have vowed/ he saith in plain words/ Non ipsae nuptiae vel talium dam nandae iudicantur/ (that is) the marriage even of such as marry after they have vowed are not to be condemned. 
10 Saint Austen against Martin/ falsified by Pighius.  This place of S. Austen is falsified by Pighius controvers .15. where for (vel talium he hath crafftily put in (velut malum) wherapon the whole matter standeth. Oh false papist. And a little after S. Aug. saith. Proinde ●ui talium nuptias dicunt non esse nuptias, 
That the marriage after the vow broken is a good marriage plainly proved by S. Austen.  sed poti ●s adulteria, non mihi videntur satis accurate & dili genter considerare quid dicant, fallit quip eos ●imilitudo veritatis etc. and shorthly after he saith. Fit autem per hanc minus consideratam opinionem, qua putant lapsarum à sancto proposi●o foeminarum, si nup●erint non esse coniugia, non parvum malum, ut à maritis separentur uxores quasi adulterae sint, non uxores: & cum volunt eas separatas, reddere continentiae, faciunt maritos earum adulteros veros, cum suis uxoribus vivis, all as duxerint etc. The English of all this together is this. 
Saint Austen saith that the Papists know not what they say.  wherefore they that say the marriage of such (meaning of them that marry after they have vowed) is no marriage but rather adultery/ me seemeth they do not advisedly and diligently enough consider what they say/ for they be deceived by an appearance of truth for by the means of that foolish opinion whereby they think the marriage of such professed women as have forsaken there vow/ is no marriage if they marry/ 
Here be Martin's very words confuted by Saint Austen  there cometh no small inconvenience. which inconvenience is this wives be separate from their husbands as though they were whores and not wives. And when they will restore the divorced to sole life/ there husbands are compelled to be veri adulterers/ when th●re own wives being alive they marr● other husbands. Here thou seest Marti● confutid by S. Austin's own words Whitche do not only make a plain confutati●on proving first that priest's marriage be marriages/ but agreeing fully wi●● Epiphanius and the rest by me before al●ledged/ they also declare Saint Austen mind that such marriages as be mad● after priesthood/ be good and lawful mariadges/ And that there wives in s●●che case be there lawful wives/ be ther● own wives/ and that there wives be n● whores/ And that it is not lawful so t● divorce the parties that either of the● may marry other parsons. Yea and i● the same place/ Saint Austen answereth there fond objection which say that vota●●ies be married to Christ/ and therefore they can not marry again/ which in this pla●ce I will leave out/ least I should be tedi●●se/ minding hereafter to allege this pla●ce more largely/ 
Saint Austen saith they be deceived which hold opinion that priests or vo●a●ies may n●t many.  for satisfinge of such as think we have nothing in the old Doctors that maketh for our purpose. But one thing I pray the gentle reader/ before thou forsake this piece off Saint Austen Consider how earnestly in this my allegation Saint Austen chargeth our adversaries with dullness and ignorance/ Consider how he tanteth them as talkers they wots not what/ Consider how in plain words he saith they be deceived.  
And when thou shalt read or hear them bring in Saint Austen against us/ set the reason of Saint Austen to make them answer/ and if they will not/ with this reason be satisfied: Then let them hearken to Saint Austen where he saith they be unlearned and without advisement/ and that they say they wots not what.  
Now leaving the confutation of Martin any further in this point by aunceant counsels and Doctors/ I have thought good to confute him also by the sacred scriptures of God. Out of which one or two reasons/ shall suffice for this present because abundance off matter otherwise hath made me tarry so long about so little. 
11.1. Tim. 4.   
Saint Paul 1. Timoth. 4. speaking of marriage and meats saith thus. 
Martin confuted by the scrip●ture.  Every creature of God is good to the faithful and none is to be refused being taken with thanks giving/ for it is sanctified by the word off God and prayer.  
This mayor or ground we have have of Saint Paul/ whereunto I add this minor or mean proposition. But marriage is a creature of god/ that I am sure you can not deny/ unless you will say marriage is a creature of the devil as the old heretics Saturninus Basilides and there followers did. 
The heretics Saturninus and Basilides were enemies of marriage read/ Theod. lib 1. de Haereticis fab▪  Whereupon must follow this conclusion/ Ergo marriage is good and not to be refused being taken with thanks giving for it is sanctified by the word of God and prayer. This sound Sylogismus proveth plainly that the marriage of a priest is not only a marriage/ but also a good marriage/ and a good thing for it is sanctified by the word of God and prayer. Whereby Martin's assertion (that it is no marriage) is fully overthrown. 
2. Tim. 3. Tit. 1.  Yea and Saint Paul calleth the bishop/ priest/ and deacon/ by the name of huszband/ and there iokefellowes by the name of wives/ and saith the bishop must be the huszband of one wife/ and like wise the deacon. 
1. Corinh. 7.  And further he saith for the avoydinge of fornieation let every man have his wife etc. In which general sentence/ priests must be comprehended/ if they be men. Yea and there marriage not only a marriage but also an honourable marriage or else can not marriage be honourable in all estates/ as Saint Paul writeth to the hebrews the 13. Chap. 
Heb. 13.  And I pray you what needed you to make more ado/ if priest's marriage were no marriage? what needed an act of Parliament/ in the first year of the Queen's reign to repeal the statute made for priests marriages? And why doth that act name it the marriage of priests/ and not a pretenced marriage/ as you doerevoking the marriages by the name of marriages/ and not of pretenced marriages? And last of all/ if prests' marriage be no marriage as you say: what cause I pray you had the Queen and the bishops to deprive the married bishops and priests of England from there benefices? They were not deprived for ignorance in God's word/ neither for not doing there duty/ nor for gluttony/ nor swearing/ nor diszing/ nor hunting/ nor buggery/ nor whoredom/ for these be common faults amongst all your priests now a days/ And a benefice and any of them/ or all of them be so compatible/ and may so well be enjoyed together/ that any popish priest may quietly have those faults an● there benefice together without deprivation. Other fault there is none known/ but only that they were married/ 
The married priests of England were deprived without a cause.  though for the lawfulness of there marriage besides Gods plain word and godly Cannons and Doctors/ etc. They had the consent of the king the supreme head under Christ of the church and of the parliament and realm/ an d that oyned with the consent of the congregations assembled where they were married/ and for the testimony of the king's consent and others both of the nobles and commons/ 
The married priests had the consent of the King the Parliament/ and the Realm.  for lawfulness thereof/ many of them received benefices after they were married/ at the kings and other nobles hands. All this lawfulness notwithstanding I say other cause have ye none wherefore ye deprived the priests of England from there benefices but only that they were married.  
Now come you forth and say that the pretentid marriage of priests is no marriage. wherefore it must follow that the pretended cause in England of priest's divorcement is no cause/ and that the priests be put from there livings without a cause/ even by your own supposal/ if the maadge of priests be but pretensid (as you put it) how much more than without a cause/ being very marriage in deed? as is provid/ and without controversy amongst men of knowledge/ and vnder●andinge/ even of your own sort/ as is be ●re showed: If therefore without a cau●/ then be they/ either way/ both by your ●d supposal/ & in very deed/ the true posessours of there benefices still/ though ●ther by violence & extorsion enjoy the profets of there possessions. whom I would should right well note that like ●s princes and rulers be subject to changes/ and that death assoon knocketh at ●he doer of the rich as of the poor: So a man's right dieth not. And law in another world will charge the transgressor/ 
The Papists be extorsioners.  though case in this world so flatter the conscience/ that God is for gotten and the flesh make full merry. what is extorsion? if this be not extorsion? to put out of goods and livings one without a cause/ and to thrust in another without a just title? But all this cannot suffice you/ unless ye may please your throat and ears/ with crying out upon us/ the●es/ heretics & Traitors/ etc. When you have taken from us both our country/ our goods/ & most lawful possessions. Yea and all that we have saving God alone/ whom with his word ye have left to us/ & driven away from you/ to our comfort and your eternal shame & perpetual infamy▪  
But to return again to the Title 〈◊〉 Martin's book/ I think it sufficiently provid/ that the marriage of a priest 〈◊〉 professed parson is a marriage (to th● open shame of Martin and his favourers aswell by arguments deduced out of God● word/ and manifest authorities out 〈◊〉 old Doctors both greek and Latin/ and testimonies of the pope's themselves and of there own laws/ as by the very proceeding of the Queen and the bishops i● England in these present days. And by the way also it may somewhat appear by the judgement of Epiphanius/ and Saint Austen etc. that the same marriage/ is not only a marriage/ but also good/ lawful/ and godly. which point I thought requisite somewhat to touch in the beginning/ for satisfying of such as either would gladly/ but yet have no leisure to read all the rest of the process following▪ or else of such as would fain have there hunger easid with somewhat in the begining/ whereby the pain of expectation for the rest might be/ though not utterly taken away/ yet some part aswagid. Now will I search what Martin saith in his first chapter/ which beginneth on this wise.   

The third chapter. The beginning of Martin's first chapter 〈◊〉 confuted and his sleight in making false grounds is disclosed.  
If the fellowship and company of a woman be in a spiritual man a mean to perfect religion/ etc. 
Martin's words.  Because in your ●oke almost universally you abuse to a ●ronge sense/ 
Martin's flight in using words that ma● be diversly taken to a wrong sense.  sundry words which may ●e ambiguosly taken/ and so by equivocation and Sophistical deceit deceive the ●eader/ as the terms/ Chastity/ virginity/ marriage/ whoredom/ heresy/ heretic/ lechery/ Church/ Traditionn/ Counsel's/ Doctors/ universal consent/ vows judgement/ Spiritual men/ Carnal men/ and a great number of such like I ●halbe otenfymes forced for the help of ●he unacquainted reader/ (lest he be car●ed away with such Sophistical sleights and deceitful practices into the opinion off you Papists/): to open the same words by plain distinction/ as place shall requy●●r/ that the falsehood taught by the Papists and the Catholic doctrine taught by and his apostles and us/ may more eui●dently she● i● self and appear. wherein through I sha●● sometime travail more lar●gely than shall seem needful for answers yet doubt I nothing but that I shall de●serue pardon of the reader/ because it sha● by God's help/ not be without some profit/ for in this discourse I mind not to i●●yn with Martin alone (being a man as 〈◊〉 seemeth altogether ignorant in divinity 〈◊〉 not only the author but rather the pener o● this blasphemose book) but with all th● of rest the popish sect/ who have been either his helpers in it/ or maintainers o● the like heretical opinions. After this advertisement/ the reader shall note/ that th● common practice of Martin & such as he be/ 
The craft off you papists is to ma●e false grounds and to w●yth the mind of the writers  is/ to make the ground and foundation of there reason's upon words and sentences either of there own fantasying/ using them as things already provid: or else wrythed far from the mind of the speaker and writer for the maintenance of there ma●nifest heresies and blasphemies/ which craft of theirs is both profittable and ne●cessary to be disclosed/ 
Martin abuseth the name of a spiritual man to deceive the reader.  wherefore in the ve●ry first beginning of this chapter I ma●ie not suffer Martin to turn the name of a Spiritual man/ away from all married men to the only shaven and popish ge●●●acion. For the reader shall vnder●●●nd that all be spiritual men which be with God's spirit. 
Rom. 8. 1. Corin. 2.  And he who hath ●re abundance of God's spirit is 〈◊〉 spiritual. 
What is a spiritual man.  Of a like manner Saint Pau●●●peaking to the married sort in Rome as ●ll as to the rest/ said vos non es●is in carne, in spiritu: you be not in the flesh but in 〈◊〉 spirit: 
johann. ●.  And Saint John in his 〈◊〉 chapter nameth all to be spiritual 〈◊〉 believe in Christ/ for flesh and blood not able to bring forth such a spiritual 〈◊〉. And if the outward admission were ●ble to make a man spiritual/ than 〈◊〉 judas and such like/ who had the ●●●ward election (yet inwardly followed 〈◊〉 spirit of the flesh/ 
Spiritual.  and the devil) be worthily called spiritual/ But our Saui●●● Christ reasoning with Nicodem maneth a play● proof by evident demonstration that only s●ch as be endued with ●●ds spirit/ 
johannis. 3.  be worthy of the name Spiri●●all/ and that such as be no● born of God's ●●●rit/ be not spiritual/ but carnal. 
A married man m●y be a spiritual man.  And the same place the lord hath given a funeral resolution that no man can en●●● the kingdom of heaven/ 〈◊〉 he become spiritual ma●/ 〈◊〉 be born a new not on ●f water/ but 〈◊〉 of the holy 〈◊〉. Wherefore if it were true that the clar●● that lack wives were the only spiritu●● sort (as Martin here taketh it) then shou●● all the married people aswell Papists 〈◊〉 other/ 
Martin's doctrine robeth all married men of the spirit of god 2. cor. 6.  aswell kings/ Prince's/ as other all sorts/ lose the benefit of regeneration and be excluded from God's holy comfort and being men not spiritual (as Mart● termeth them) should be unmeet temple in whom gods spirit might dwell/ a● finally unable to enter the kingdom heaven. But the scriptures of God kno● no such distinction between the spiritual and the temporal or worldly/ as the P●●pistes have fantasyed and devised thereto increase amongst the people the cred●● of wheire shaven and wifeless generacion whom only they call spiritual where a● they be only spiritual/ secundum quid/ th●● is not in dead but abusive/ they be call●● spiritual for their apparel/ and office/ b●● otherwise altogether carnal. But in th●● point the papists agree fully with the 〈◊〉 heretics named Massilians/ 
The agreement of the papists with the heretics named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or in gre●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who would not lay their hand to a●● kind of labour/ and their reason was (〈◊〉 Theodoret witnesseth/ lib 4) because th●● named themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is 〈◊〉 say) spiritual menn/ excluding all go●● ●enne from that name (spiritual) as the papists do. Martin's reason runneth 〈◊〉 as though that a man can not be a spiritual man who hath a wife. 
Mart. holdeth that marriage uncleanness 〈…〉 temporalye. pe●s●●   
Can such talk tend to any other end ●hen that marriage is uncleanness even in ●hem that be no priests: you would think peradventure that no such absurdity can ●asse Martin's pen/ but as ye shall find ●he same in sundry other places so shall ye ●inde it specially in sense/ aswell in the 20 ●eafe where he aleadgeth that marriage was dissuaded by Constantine: as in the ●8. leaf pag 2.  
Where he maketh a loud lie of the scriptures inforcinge himeselfe to prove it/ 
Martin belieth the scripture.  by these words where he saith. The scriptures call it in a married man uncleanness to ●ye with his own wife. 
Saint Paul saith Heb. xiii. the married man's bed is clean and Martin saith contrary that it is unclean.  By the which words ye may see what a lying beast Martin is/ for it is evident that the scriptures in the 13 to the Heb. do call the married man's beed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an undefiled bed/ a pure/ a clean/ and an unspotted bed and such a bed/ as a spiritual man that is to say any man who is endued with God's spirit (as I have declared may lie in. Yea such a bed as he must and as he is commanded to lie in/ 
All such as have ●●t the gift of 〈◊〉 ●f be commanded by S. Paul to ma●y.  if have not the gift of sole life/ as by ma●●●fest and plain words/ Saint Paul b●●deth and chargeth saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Imperative mode/ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉./ If they refrain not/ them marry/ or (as if he should say) I command them to marry. 
Mat. nineteen. Ep. iiij. j Cor. seven.  Which commandment is not given by Saint Paul such men as have cast away the fear God/ but to such as be endued 〈◊〉 God's spirit/ and therefore spiritual Howbeit as no one spiritual man hath 〈◊〉 spiritual gifts/ but everyman hath 〈◊〉 proper or several gift of God/ this 〈◊〉 thus/ and another man otherwise: so hat● not every spiritual man the gift of 〈◊〉 life as Christ witnesseth Matth. 19 〈◊〉 for that cause is the holy state of matrim●●ny ordained/ that such as have not th● gift of virginity may live in that hol● state/ without departing from the perfection of a Christian man. Which saying se●●meth to Martin a great absurdity. 〈◊〉 Saint Paul (ye see by his commandment) is of this mind. 
Clemens Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, li. 7.  And Clemens Al●●●ādrinus (who wrote about 220 years after Christ (describing the perfect Christian 〈◊〉 spiritual man/ saith among other proper●ties / 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is that 〈◊〉 doth eat/ and drink/ & marrieth a wi●e: & for a proof of his saying he addeth/ 
Marriage is cleanness.  ●hat the perfect Christian may boldly/ ma●●y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as much as ●e hath (saith he) The Apostles for his example/ 
The apostles had wives.  Signifying & declaring thereby both the cleans of marriage and that the apostles had wives. And the very same saying in effect he hath in his third book of the same argument/ whose very words as they be written in grek I will differr until another place where they shall serve this aswell as other purposes. In this matter more profess be not requisite/ considering the clearness of this doctrine agreeth fully with the preaching of the most ancient Doctors and writers/ whom Martin's railing tongue accusing us/ calleth with us/ new proceeding preachers: And yet somewhat more than needeth is not unneedful for such as be so far gone as nothing almost will bring them back again/ whom I would therefore should hearken a little further.  
If a man should demand of S. Paul why he gave this comaundement of marriage to such as had received gods spirit and have not the gift of sole life? Can 〈◊〉 think he would make any other answer 〈◊〉 that which he hath already made? 
●. Corin. 7.  whi●● is melius est nubere quàm uri i it is better marry then to burn? 
Martin is against S. Paul.  whereupon it folowe● that Saint Paul's judgement is contrarry to martyn's: for by this his answer it plain that the fellowship and company 〈◊〉 woman is a mean to a spiritual man ●●stey him in the perfection of Christ's reliction. 
Marriage helpeth the godly man that hath not the gift of sole life to the state of perfection.  And that a single and a wifeless ly● to such men as have not the gift of abstin●ence/ is not a mean to continue the spirit●●all man in the same perfection/ but rathe● a means to bring him to burning and de●struction: And it must also follow/ that 〈◊〉 the second part of Martin's first condici●onall/ he maketh a loud lie/ sainge. If th● fellowship and company of a woman be 〈◊〉 a spiritual man a mean to perfect religi●on/ etc. Then Christ's holy apostles and the ancient fathers of the church hau● taught us a wrong doctrine. For it is pro●uid both that the company of a wife or (a● Martin frowardly termeth it) of a woman is a helping mean to make that man perfect in religion who being without a wife & laking that gift/ 
Gen. ●.  hath an imperf●tion Of this doctrine almighty God is a witness saying/ let us make to man a helper: Martin holdeth that God made to him a hynderer. And that this is no wrong doctrine but a true taught by Christ and his apostles: Thesome of that I have said may be knit up in this brief reason thus. Saint Paul (as Ihave alleged) gave such in commandment/ as cold not abstain/ to marry. 
A Syllogism  But S. Paul commanded nothing that might hiner the perfection of a Christian man's religion. Ergo marriage is no hindrance to the perfection of a Christian man's religion.  
Yet then proceedeth Martin further on the other side/ 
Martin be●yet the preathers in king Edward's days.  beginning with a (but) and proceeding with an (If) inferring consequently two suppositions/ and would thereby induce the reader first to believe that some in England have taught in king Edwars days the some of our religion to stand in wiving. And then secondaryly he saith that Christ allowed such as abstain from marriage though they have not the gift. What some have taught I can not say but this I am able to say/ that it was no doctrine generally allowed/ Therefore because both the suppositions be most manifestly false it may well appear that Martin and his fellow 〈◊〉 seek nothing but matter whereupon 〈◊〉 wrangle/ as the godly preachers in kin●ge Edward's days/ sought nothing m●●re then to set forth the plain truth and the lawful/ and honourable Chasti●tie of marriage/ how so ever Martin unchaste tongue/ is not ashamed to babel▪  
And when he hath raylyd a whyl● even in the very beginning of his book than he departeth from suppositions to fair and ●●at dying/ lest all the body being made of dying and railing should lack a head/ like unto itself. These be his words.   

The fourth chapter. That the hypocrisy of the Papists hath and doth deceive all men contrary to Martin's assertion/ etc.  

Martin.  IF a man will way the matter indifferently the opinion of such can employ no suspicion of untruth/ which which seek nothing but austerity of life and their own pain.  
I marvel much that Martin is not ashamed to commend his fond opinion/ 
Winchester.  with the feigned austerity & sharpness of the fat bellied Priests whom he would seem to defend. 
The whole study of the Papists is to increase their pleasures and to maintain belly far.  All the world seeth that there hole life is spent almost in nothing else then in eating and drinking/ in idle walking and pastimes/ and in providing for furringe of there back/ and fatting of there belly/ and in gorgeosly deckid chambers/ and soft sleeping. For maintenance whereof I report me to all the world what pains they take in purchasinge pluralities/ tot quots non resydences/ etc. that they may heap prebend upon prebend/ and benefice upon benefice/ least at any time there back/ or there belly/ should lack of there lust. 
Some papists win the har●es of the people with gluttony.  Fearing lest there spare godly diet should cause there neighbours to call them nigards  
Knowing that belly fare is a better means to win the hearts of the ignorant and common people/ then is the doctrine of the punishment of the body and of the austerity of life. And knowing also/ that he shall be praised for good/ though he be never so evil/ If he keep a great house (as they call it) and ●●ly good cheer. I marvel I say/ bu● whither doth not impudence carry the pa●pists? I pray the Martin what kind of people have more deceived the world than such as have colorid there naught●ines with austerity of life/ 
The pre●ense of hard life hath deceived all Christendom.  and seem t● differ from other in outward state? Th● Phariseis/ the Esseis/ & such like here●tiques/ who troubled the church of God both before and in Christ's time/ who w●●re more commended of the people for ther● austerity of life than they? 
The practices whereby the old heretics gatther estimation.  and who were worse? The ancient heretics in the beginning of the church for the most part did win their first estimation: some by abhorring all marriages/ saying they were unclean and devilish as Saturninus and Basilides/ etc. 
Ireneus.  Some (of whom Ireneus writeth) that they abhorred marriages/ 
Speaking against marriage/ brought the old heretics in to estimation.  and abstained from flesh/ huiusmodi continentia seducentes multos i seducing many with such continency and refrayninge. And these were within 137. year after Christ. Some by condempnig second marriages for a filthy thing as Montan 170. year after Christ. And novatus 244. year after Christ/ and many other as hereafter I shall more largely ●eclare. Some by codemning the manage of priests as Eustachiani: and all ●●e old heretics/ whose example the papists do follow: 
Epiphanius Her. xiii.  Some by fasting and ab●inence as Epiph. Her .13. witnesseth of Dotheus that he fastid so much with bread ●nd water in a cave in the wilderness that ●e pined himself a way for lack of sufficient sustenance. Some by never speaking with there mouth/ but keeping silence continually as monks do in their cloisters: Some by offering there bodies to martyrdom/ as both Theodoret/ and Saint Austen and other Witness of the Donatists/ Some by scourging themselves/ and punishing there flesh. 
Saint Austen de heresibus. Theodoret/ de Hereticis fabulis:  And of these abstinences and straightness of living differing from all other men of most sober and godly life/ & 
How sundry heretics/ ga● sundry names  punishing their bodies/ many of these heretics had their names. As Encratitae of abstinence/ Apostolici/ of there holiness/ Pa●talorinchitae/ of silence/ Flagelliferi of scourging themselves/ and jeiunantes of fasting and such like. Have not monks/ friars/ nuns/ hermit's/ recluses/ and anchors/ and such other the Pope's creatures who deceived all Christendom with pretending austerity of life/ and there own pain?  

Nothing is better to win 〈…〉 ●f the igno●a●●●●en 〈◊〉.  Who knoweth not that no means is better to wynn the hearts of the ignorant than superstition? Who knoweth not that by no means sooner the heart of the ignorant is lost then by plain dealing/ plain speaking/ and truth? Doth Martin think that the Phariseis had prevailid against Christ/ if the outward show of there Austere and straight life/ had not made them seem in the eyes of the ignorant more virtuous than Christ and his apostles? 
The Phariseis appearid to the people ●olyer than Christ.  How a straight life deceiveth the people it is in a book ascribid to Saint Austen plentifully declared in the 21. Sermon ad Fratres in Heremo speaking amongst other things of the heretics that were called Sarabaitae/ 
Saint Austen ad 〈◊〉 in ●eremo se●mo xxj.  and these be his words. Tales fuerunt illi Sarabaitae, de quibus nobis tertio scripsit pater Hieronimus, quorum genus est omni affectu vitandum. Ipsi den●que in Aegypto erant in foraminib. petrarum habitantes. Induti porcorum & boum pellibus tantum, cincti funibus palmarum, spinas ad calcanea portan●e●, ad cingulum ligatas, Discalceati & sanguine cruentati cavernas excuntes ad festum scenopegiae pergebant Hierosolymam, & sancta ●●ctorum intrantes, paupertatem & abstinential praedicabant, omni affectu servare, Bar●●s postmodum in conspectu hominum sine re●●mptione evellere festina●ant, & sic acquisita fa●●a, & lucro, ad propria remeabant, solitary gau●ntes & epulantes supra id, quod explicare pos●nus. Hos obsecro nolite imitari, & caetera.  
That is to say. 
The hypocrisy of the Heretics named Sarabaits sy● to the hypoc●i●y of the Papists.  Such were the Heretics called Sarahaitae of whom ●ther Hierom hath written to us this ●hird time. Whose fashion is by all ●eans to be a voided. They abode in Egypt in caves of rocks/ clothed only ●ith the skins of swine and oxenn/ & ●ere gyrdid with withes of palm trees ●nd being bare fotid they tied thorns ●o there girdles which knockid and ●ricked them upon the heels/ and they ●ent out all bloody to Jerusalem to ●he feast of Tabernacules/ and enteringe ●he holy of the holiest/ they did preach ●he observation of poverty and abstinence with all affection.  
Who would not judge these men holly? They pullid of the hear of there beards 〈◊〉 the sight of the people/ and so getting both fame and vantage/ they returns home privily/ rejoicing and banqueting above measure. I would feign learn Martin now whether austerity of li● that is contrary to the comen usag e●●ploye suspicion of untruth or not/ by t●● iudgdment of this author? A straight life 〈◊〉 good when it is joined with a truth/ 〈◊〉 it was in holy John baptist/ etc. B● when a straight life is joined with a falsehood as it is in all the pope's creatures and ●●ther sectaries and heretics/ the me●●bres of Antichrist: 
The holy maid of ●ymster/ Sir Thomas more. The holy maid of kent.  there is nothing mo●● perilous than straitenes of life. Wh●● lecherose life led the holy maid of Lym●●ster pretending her food to be nothing else but the mass caake. As Sir Thoma● More witnesseth in his dialogue. Wh●● bawdry practised the holy? nay the deue●●she maid of kent/ with Monk's fryer● and priests under the colour of straight nu●●nishe life/ as appeareth partly by the act o● parliament/ but more largely in the bo●ke of her life? And within this eight year was there not a holy man named master Doctor board a Physician that thrice i● the week would drink nothing but wa●ter/ 
The chastity of Do. board the Papist discoveuered at Winchester.  such a proctor for the Papists then as Martin the lawyer is now? Who vn●der the colour of virginity/ and of wearing of a shirt of hear/ 
D. Board a physician to ease and help Popish priests to keep there virginity.  and hanging ●is shroud and socking/ or burial sheet 〈◊〉 his bed's feet/ and mortifyeng his bo●y/ and straightness of life/ kept three who●●s at once in his chamber at Winchester/ ●●serue/ not only himself/ but also to help ●●e virgin priests about in the country ●●s it was provid/ That they might with ●ore ease & less pain keep their blessed virginity. This thing is so true/ ●nd was so notoriously known/ that the ●atter came to examination of the iusti●●s of peace/ of whom diverse be yet ly●inge/ as Sir John kingsmill/ Sir Hē●●● Semar/ etc. And was before them confessed/ and his shroud & 'sheart of he●●r openly showed/ and the harlots openly 〈◊〉 the streets/ & great church of Whin●●ester punished. These be known stor●es which Martin and the Papists can ●ot deny/ And they know well enough themselves/ that there be of the like ●housands/ which I omit for brefenes/ ●hat destroy this assertion of Martin's/ ●rouinge him a false liar in this point. When the devil by looseness of living/ appears in his own form/ he can not so easily deceive the world as otherwise/ wherefore who seeth not that he useth t● put on a vysor of holiness/ of the punishe●ment of the body/ and austerity of life a● often as he mindeth thoroughly to deceaue● Which thing he hath most perfectly bro●ught to pass in all the orders of Anti●christ. Of Pope's/ Cardinal's/ Buszho●pes/ priests/ monks/ canons/ friars etc. To the perfect establishment of bug●gery of whoredom and of all ungodliness and to the universal ruin of the true faith of Christ's true religion/ & of all vertrew and godly life. And for cumpassinge of this enterprise/ Doctor Marti● the lawyer is become the devils Secretary/ who being taught by his master ● taketh diligent heed throughout his book/ that in no wise he give any kind o● praise or commendation to matrimony in any kind of people. 
Martin's dyspraises of matrimony in his book Folly Cxxiiij  But termeth it sometime (carnal liberty) sometime (the basest state of life in the church of God) sometime (a colour of bawdry) sometime (tha● it is a let for a man togeve himself who● lie to God. 
Fo. Cxxv. ) Sometime that (it is a doubling/ 
Fo. Cxj.  rather than a taking away the desire of flesh) making himself therein wiser than God who gave it for a remedy against the lasciviousness of the flesh ●s God himself witnessed when he said ●ciamus ei adiutorium let us make Adam 〈◊〉 helper. 
Gene. 2 Martin his abominable doctrine concerning marriage agreeing with Montanus and Tatianus and such other heretics.  And in the leaves .121. & 122. ●e goeth about to prove by saint ●aule that all men should avoid marriage. Where by he confirmeth the opinions of Montanus, Tatianus/ and such o●ther abominable heretics.  
And where as Martin for the maintenance of his Heresy/ allegeth Eusebius speaking of the Heretic Che●inthus/ as though he had framed/ or ●ather writhed the Scriptures/ for the maintinaunce of his incontinency/ which stood as Eusebius saith in eating and drinking and marriage: 
Euseb. li. v Cap. xxviii.  Ye shall understand that neither Eusebius nor none other old author speaking of the heresy of Cherinthus do judge him to speak of the marriage in this life/ 
Martin understandeth not Eusebius. Hiero. in Ezech ca xxxvi. Augu. de heresibus.  but that (as saint Hierom more largely declareth upon the 36 Chapter of ezechiel/ and saint Austen de haeresibus And Eusebius in the same place though more obscurely than the rest) Cherinthus was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
The opinion of Cherinthus concerning marriage in the life to come.   
Whose opinion was that we should live in the earth pleasantly a 1000 years not in these days/ and before our death or before our resurrection/ but that after our resurrection we should eat and drink and marri/ and cease from offering bulls & rames & other sacrifices: with the which opinion Saint Hierom in the same place chargeth Tertulian, Lactantius and Irenaeus and other many of the old fathers who w●●re not without their errors being men/ that Saint Hierom and the old writers declare that Cerinthus was not condem●pnid for allowing of lawful marriage in this life/ as Martin out of Eusebius contrary to the mind of other Doctors would seem to prove/ nor yet for allowing of bawdry under the colour of matrimony as his tongue most unhonestly delighteth to term it. 
Theodoret lib ij 〈…〉.  But for that he taught a new earthly kingdom of Christ/ and of a new Jerusalem after our resurrection as Theodoret writeth/ wherein we should eat and drink & marry/ in the life to come (I say) and not in the life present. Whereby ye may easily judge how this allegation maketh nothing for Martin's purpose. 
Martin confirmeth ●ne lie with ●nother.  Which was also fearid (as it should seem) of Martin/ and therefore he confirmeth his matter with another lie saying.  
And therefore Cerinthus made a general doctrine that men should satisfy there fleshly provocations by eating and drinking and marrying. This is one of Martin's shameless lies/ for neither was ●hat the opinion of Cerinthus (as I ha●e declared) neither doth the old writers ●o report it/ so that in this place Mar●ins lie is manifest. But one thing I ●hall desire the to note in this allegation ●hat he reporteth not Cerinthus/ to satisfy his fleshly provocations by eating & drinking and whoredom: But by eating and drinking and marriage. 
Martin seeketh means how to bring the holy state of matrimony in to contempt.  Whereby the reader may see that Martin would fain have marriage allowed by a general doctrine of Cerinthus the heretic/ purposely writhing Eusebius from the consent of the other old Doctors/ that he might have some colour thereby to condemn marriage/ as a thing by some heretic approved. Whereby thou mayst learn good reader/ that no doctrine is so false/ no opinion so perelose/ no blasphemy so horrible/ but Martin would admit it/ so that he might therbi havesome help wherewith to bark against the marriage of priests. And in deed if he could bring the proof to pass that all marriages were unclean & wicked/ as by this his allegation of Eusebius he seemeth to intend then should his conclusion easily follow A genere ad speciem universaliter/ that also th● marriage of priests were unclean an● wicked: but this mayor neither Martin/ ne●ther never a papist that ever was/ shalb● able to prove/ Note therefore good read● how busily Martin laboureth to gett● him some majors/ and grounds/ for th● maintenance of his wicked purpose. Which when he findeth good/ he faileth in the proof of his minor or mean pro●posicion: and being false (as ye see this is● he not only leaseth his labour: but also showeth himself what an enemy he is to the truth. when of purpose by untruth he seeketh the maintenance of his devilish opinion. 
That jovinian was not the f●rst heretic that preached in Rome contrary to Martin.  And to amend this matter withal/ by and by Martin cometh forth with Another lie/ saying.  
That jovinian the monk was the first heretic that preached in Rome.  

Another lie of Martin.  For if it be true that Peter was at Rome and disputed there with Simon Magus as Eusebius, Epiphanius, Irenaeus, and other do witness.  
And also that Simon Magus (docuit) taught there/ as Iraeneus witnesseth/ and further that he had so persuaded the Romans with his doctrine that they raised up a pillar in his honour/ with this writing upon it: 
Irenaeus lib. 2. cap. 20.  Simoni Deo sancto/ To Simon the holly God/ as Eusebius/ Theodoret/ and other do also testify/ And moreover if it be true that Martion the heretic preached at Rome in the time of Policarpus bishop of Smirna 160. year after Christ as jeraenus witnesseth/ 
Irenaeus li. 3. cap. 3.  And also that Cerdo the heretic came to Rome in the time of Higinius 144 year after Christ as Eusebius witnesseth libro quarto Cap. 8 
Eusebius lib. iiij. cap. ulij.   
Item that Novatus the Anabaptiste taught in Rome in the time of Pope Fabianus 255. year after Christ.  
Item that Pope Liberius was an Arian in the time of Constantyne and preached in Rome as Platina witnesseth/ 
Pope Liberius was an heretic. Platina.  If (I say) all these things be true (as they be of these old and credible authors reported) then must this be Another of Martin's lies/ for jovinian was 400 years after Christ & long after these heretics whom I have alleged as by the years doth plainly appear. All these were before jovinian/ & heretics/ and at Rome/ & preached or taught ther. Ergo Io●inian was not the furst. But if Martin would excuse himself by that which he addeth (as he saith) out of Saint Hierom/ as he pretendeth/ and as by the note in the margin it should seem that h● would/ That jovinian the monk was the first heretic that preached in Rome/ that there was no difference betwixt virginity & matrimony: Yet can not Mar●tin so save himself otherwise than one who for defending of his legs took a blow upon the face. For I assuer the good reader this is as great a lie as the other/ It is a lie I say that this saying which Martin both by the text and note in the margin ascribeth to be said by Saint Hierom in the furst and second epistle unto jovinian/ 
Martin falseli belieth Saint Hierom.  for it is in neither of them both/ but is a matter of martyn's own forging & framing/ Though the thing itself be of no great importance/ yet is it not unneedful to show how shamefully/ these Papists belie the old authors.  
Martin yet can not thus be contented but proceedeth from one lie to another. Saying that The new superindents (meaning the godly preachers in bleszid king Edward the uj his days) taught all one doctrine with jovinian. 
Another lie of Mar●●ns.  Which was as Martin alleged out of Saint Hierom. ●ast seldom but marry often for ye can not consummate the works of matrimony on ●es ye eat and drink delicately. Thou shalt ●ote good reader/ in this allegation Mar●ins ignorance/ for he taketh these words 〈◊〉 spoken by jovinian/ when in deed ●hey are but feigned of Saint Hierom & ●ronice obiectid to jovinian/ 
Martin is deceived by a paralogism of S. Hierom. lib. ij. adversus iovinianum in fine.  as although this was not by him taught in play●e words/ yet that it was agreeable to his doctrine. But Martin taketh it as ●hough it had been jovinians own words. Note also that S. Hierom in this place speaketh not of the marriage of priests ●ut of second marriages generally/ objecting to jovinian as a licentius & an ungodly doctrine to teach the people that they might use second & often marriage. 
Saint Hierom was noted of his friends as an enemy of second marriages/ and maketh an excuse for his so doing.  And this opinion of Saint Hierom was noted by his friends/ whereof after advertisement he purged himself in his Apology made for the same purpose. But let us grant that these words were not feigned by Saint Hierom. I pray the Martynn/ how canst thou be able to justify that this was the Doctrine of the preachers in England/ whom contemptuosly thou callest (superintendents?) Our whole doctrine wherein we consented touching ffastinge Prayer and Marriage etc. i● plainly and fully set forth in the books o● common prayers/ 
The doctrine set forth by the Preachers in England in writing proveth Martin a liar  the Homilies the Cat●techismes and the Articles wherapo● the whole realm concludid/ If thou cā● find in these books any such doctrine than mayst thou say that we agreed wit● jovinian in case he had taught such doc●trine. But if thou canst not find this doctrine/ which thou sayest was Iouinian● in those books/ then may we boldly sa● that thou dost falsely belie us. Our doc●trine was not kept so secret/ but that i● was not only preached/ but also printid & so printid that it hath the testimony of th● whole realm. And is safely enoghe preserved out of the hands of the proudest o● you. Wherefore neither thou Martin/ no● no man else can misreport us touching our doctrine but they shall have both these bo●oks the acts of parliament/ the subscriptions of the clergy/ yea and your own subscriptions/ and the testimonies of the whole realm against them. And touching your lies that ye charge us/ as teachers of carnal liberty (which is thy whole intent in this place/ there were sundry special homilies/ which shallbe a witness ●hat thou/ and thy fellows be liars as ●onge as thy book shall continue/ ye as long as the World shall continue/ though ye slander/ rail and rage's until your bellies burst in pieces/ ye and burn the books as fast as ye will there be copies enough left to print a thousand in a month.   

The fift Chapter. Of the good name superintendant/ and of the names of ministers devised by the Pope and his adherents/ with the some of Martin's reason contained in his first chapter.  
ANd further whereas it pleaseth martin not only in this place but also hereafter to gest at the name of superintendant/ 
That Martin maliciosly gesteth at the good name of superintendant.  he showeth himself bend to condemn all things that be good/ though in so doing he can not avoid his open shame. Who knoweth not that the name bishop hath so been abusid/ that when it was spoken the people understood nothing else but a great lord/ tha● went in a white rochet/ with a wide sha●uen crown/ and that carrieth an oil boxx with him/ wherewith he useth once in sea●uen years riding about to confirm children/ etc. Now to bring the people fro● this abuse/ what better means can be devised/ then to teach the people there error by another word out of the scriptures/ of the same signification? which thing by the term (superintendant) would in time have been well brought to pass. For the ordinary pains of such as were called superintendents/ should have taught the people to understand the duty of there bishop/ which you Papists would fain have hidden from them. And the word (superintendant) being a very latin word made English by use/ should in time have taught the people by the very etymology & and proper signification/ what thing was meant when they heard that name/ which by this term Bushop/ could not so well be done/ by reason that bushops in the time of Popery were overseers in name/ but not in deed. So that there doing could not teach the people there names/ neither what they should look for at there bishop's hands. For the name bishop/ spoken amongst the unlearned/ signified to ●em nothing lesze then a preacher of God's word/ because there was not/ nor 〈◊〉 any thing more rare in any order of ecclesiastical parson's/ then to see a busz●●op preach: Whereof the doings of the po●ishe buszhops of England can this day vitnes/ but the name (superintendant) ●hould make him ashamed of his negligence/ and a frayed of his idleness/ knowing that Saint Paul doth call upon him ●o attend to himself & to his whole flock/ 
Act. xx.  Of the which sentence our bishop's mark ●he first piece right well (that is) to take ●ede to themselves/ but they be so deaf ●hat they can not hearken to the second (that ●s) to look to there flock: I deny not but ●hat the name (bishop) may be well ta●ē/ but because the evilness of the abuse/ hath married the goodness of the word it can not be denied but that it was not amiss to join for a time another word with it in his place/ whereby to restore ●hat abusid word to his right signification. And the name (superintendant) is such a name that the Papists themselves (saving such as lack both learning & wit) can not find fault withal. 
The Papist Peresius part tertia alloweth the term of superintendant.  For Peresius the spaniard/ & an Archepapist/ (ou● of whom Martin hath stolen a great part● of his book) speaking of a buszhop saith Primum Episcopi munus nomen ipsum praese fert, quod est superintendere: Episcopus enim super●intendens interpretatur, visitans aut superuidens● that is to say. The chief office of a bishop by interpretation/ signifieth a superintendant/ 
Martin hath stolen common places out of Peresius the spanish Papist  a Visitor or an Overseer. Why did not Martin aswell steal this piece out-of Peresius as he did steal all the cō●mon places that he hath for the proof of the Cannons of the apostles/ and of Traditions in his second and third chapters? And also the most part of all the authorities that be there patched together/ and most falsely and unlearnedly writhed/ from god's truth out of the general counsels and old writers through out his book. None be more blind than they whose eyes be put out with malice. 
Martin in the lxxx●iij. leaf of his book.  Martin in the 88 leaf is not ashamed in his book to divide the significations of the terms (bishop) & (superintendant) as though the one were not signified by the other.  
But it may be that Martin and the rest of the popish sect/ would not have the name of (superintendant) or Minister used/ lest that name which did put the people in remembrance of sacrificinge and bludsuppinge should be forgotten. 
The Papists do study to drive men from knowledge to ignorance.  Blindness 〈◊〉 ignorance is the readiest way to brin●e the heresy of the Papists into estimation. wherefore when the people is most ●lynde/ them shall these heretics be most esteemed. We Christians use no words nor terms commonly in setting forth the ecclesiastical ord of prayers or in the ministration of the holy Sacraments/ or in ●aming the ministers thereof/ or of any o●her thing thereunto belonging/ unless we have some ground of scripture aswell for the name/ as for the thing. yet that not withstanding/ the reader may see we can not avoid the biting of their maliciose mouths. But I pray the good read ●oke again on the other side/ what a nonuser of things and names they have devised/ & daily do devise/ without any ground either of God or of good men. 

The Papists find fault with the names divisid by the holy ghost.  
The papists have no scripture for the defence of the names of there own shavelings.   Oh how the Papists would triumph over us/ ifthei had like proof for the names & things of there divisinge/ for the names (I say) of Pope/ Cardinal/ legate/ suffragan/ Cannon Prebendary/ Monk/ None/ Heremet/ Anchor/ canon/ ffryer/ and all the rest of the vyprose generation and offspring of the Pope/ as we that profess Christ/ have for the maintaince of the terms and names of (superintendant) minister● Seniors/ Elders/ Brethren/ & such like by us used? But this help of the scripture● not withstanding they lak/ yet is no● Martin & his fellows ashamed to charge our names/ which begun with the new Testament/ with the reproach of newness/ giving to the names of there own devising/ the praise of old Antiquity/ though such names were not known to the church of Christ/ many hundredth years after Christ's ascension. Wherefore thou mayst see good reader/ that they abuse thine ears when they say there doctrine is the elder/ empeachinge our doctrine with the reproach of newness. And therewith thou mayst also perceive/ that this is one of there sleights whereby to beg of thee/ our discredit and there own estimation. With which inconvenience I thought good to meet in the beginning/ because Martin's railing pen is ever busy with this practice. Now to proceed/ I will rehearse Martin/ whiles he wandereth striving to prove by sundry places of Doctors patched together without either ground/ or good order: that heresy/ and lechery be commonly joined together. Wherein I would not greatly have stand with him if he would have dealt plainly/ truly/ and sincerely. But he hath cast such a mist before the eyes of the reader with crying out (heresy lechery thief and traitor) that no man living would judge any man of so impudent o spirit/ thus shamelessly to abuse such a●iose names against the guiltless/ when he & his fellows (the truth being known) be of all men living most faulty ●n those vices. Nevertheless when I con●ider the prophecies spoken before/ of this wicked generation I cease maruaylinge & perceive well that they must needs be of that sort and number whom the scryp●ure nameth painted sepulchres/ the company of sinners/ The church malignant/ The synagogue of Satan/ 
The right names of the Papists.  Trees with ●ut fruit dumm dogs/ deaf Serpents (as the scripture reporteth/ of such) wol●es/ bears/ lions/ Add's fry/ false prophet's/ false Apostles/ infideles/ wearers of whores faces/ The companions of the ●es/ Murderers of the Saints of God ●he enemies of the Cross of Christ/ the company of dissemblers/ and the church ●f hypocrites etc. These names I know Martin and his fellows will refuse/ be ●ause they love nothing worse than the true confession which is the testimony of right repentance. And because all these names may well be includid under the name of (Heretic) wherewith amongst other Martin so often/ and so horribly barketh against us: I have thought good before I proceed further/ to join with Martin and all the rest of his sect for trial whether of us be most worthy of the name (heretic.) And in conclusion/ when it shall appear by plain demonstration whether of us both is the heretic in deed/ let than him have lechery/ & theft/ and Treason/ and what other vice ye will anexid unto him in the name of God. For I am contented also to grant to Martin to help him forward that vices be linked/ and coupled as virtues together. 
I●●. 2.  For Saint james saith he that offendeth in one/ offendeth in all/ for so much as he becometh guilty of all. Whereby thou mayst see good read/ that Martin needeth not to have stand long about the proof of this point i (that heresy & lechery be commonly joined together) for it is provid by S. james/ that vices hang of such sort together that whoso offendeth in one may be charged with all ●●e other: Therefore should Martin ha●● left of this unnecessary labour/ if he min●● to touch married priests/ and should ●ther have travailed in the proof of his ●inor/ that is to say that married priest's 〈◊〉 heretics/ And that those two vices heresy and lechery meet together in all ●aried priests. But this thing Mar●●● hath left undone/ by means whereof ●●s cavillation is discovered/ Yea and it is ●●rteine that many old heriques' lyvide ●astly touching the body. Yet that this ●●inge may more evidently appear unnethe/ I will set briefly before thine eyes ●●e whole some of this reason/ which he intends at large/ but hideth notwith●●dinge from thee/ the minor or mean proposition: because he can not prove it/ Thus 〈◊〉 reasoneth. 

Martin's reason.  
Martin failetht in the proof of this minor.   Heresy and lechery become 〈◊〉 only joined together: but all married priest's be heretics/ ergo they be lechers or contrary they be lechers/ ergo/ they 〈◊〉 heretics. This is his very reason ●●sence. Now let it be granted/ that heresy and lechery be commonly joined together/ yet if he would by means of there conjunction charge the married 〈◊〉 with the one (that is to say) with 〈◊〉/ then must he by demonstration 〈◊〉 them guilty of the other/ that is to 〈◊〉 of heresy/ or else this reason conclude nothing. And this demonstration sho●●● be the proof of his Minor/ which in●● this discourse is no whit provid. It 〈◊〉 be that you would cover the foolishness 〈◊〉 your reason with the term (common●● but that term (as you have placid it) 〈◊〉 you to no purpose/ unless it signi●● (alway). For in the title of your 〈◊〉 chapter you say that Heresy & lechery 〈◊〉 the onli causes of priests marriages wh●●rupon it should follow (if you had prou●● it) that all married priests/ not only commonly be/ but all be/ lechers and heret●●ques/ or else would they never marr●● which general/ being by one particular improvid/ as it is plainly by the maritage of the apostles/ etc▪ your term (commonly can serve to no purpose/ but 〈◊〉 the proof of a common lie/ for your d●●fense. And further your term (commonly) not taken for (all) maketh your r●●ason to be from a particular to a gene●●all/ Vinuersaliter and so using a subtlety 〈◊〉 sophistry calllid fallatia consequentis ye play 〈◊〉 plain babbling Sophister/ 
The logic of the Papists standeth in fallacious.  which 〈◊〉 must be your reward for your wise 〈◊〉. And on the other side if ye use 〈◊〉 term (commonly) for always then 〈◊〉 your ground be/ that heresy and 〈◊〉 be always joined together/ wher●n it should follow that all whores/ and ●●remongers be heretics/ but that 〈◊〉 not be/ for ye know well enough that 〈◊〉 of your virgin priests may be/ 
Inconveniences that should follow if all lechers were heretics.  & ●ith you/ both Sodomittes/ and who ●●ngers/ and yet as long as they ma●●●ot/ be no heretics but Catholic 〈◊〉 and good virgin priests still/ as 〈◊〉 & virgins go in the Pope's 〈◊〉. And it were a great inconvenience that the pope and divers busshops' 〈◊〉 keep boys for filthiness against kyn●nd that divers of the chief Doctor's ●ngland and other should for lechery ●●llid either heretics/ or no virgins·s ●nd it should follow also (amongst a 〈◊〉 number of other whom I both can will name/ 
D. Martin. D. Stories madge bow●er in cramphole in Oxforth.  if either I be further dry●●o travail in this argument/ or else ●aue that this book be forbidden 〈◊〉 may not be red). Master D. Mar ●●mself should be an heretic for kekepinge Alice lamb at the Christop●● in Oxford. And doctor Stories 〈◊〉 lawyer also for keeping Madge Bo●●er in Cramphole/ et cetera.   

The sixth Chapter. A discourse wherein is plainly prouid●● scriptures and ancient doctor's tha●● Papists be heretics/ and also a comparison made between the opinions of 〈◊〉 Papists and the opinions of half a h●●●dr●th of the most ancient and ho●●rible heretics that ever were in the church of God.  

A discourse proving that all Papists be heretics.  NOw to return to my former p●●●pose. Forasmuch as you have 〈◊〉 that heresy and lechery be commonly joined together/ I am conten●● reason with Martin for the trial 〈◊〉 name of (heretic) whether of us is unworthy so to be called/ for to him by ●●●tins own confession lechery is most commonly annexid. In this discourse 〈◊〉 convenient to search what heresy is/ how it is definid. And in this poi●● will follow the judgement of the most 〈◊〉 and vnsuspec●id writers for pa●●alitie. which way if thou Martin haddest followed in thy book/ thou shouldest not have had much matter to babel with all  
Tertullian in his book de praescriptionibus adversus haereticos saith that the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a choosing/ 
Tertullian deperscriptionibus. adversus hereticos.  & that of that word be heretics named. Because they chose out and take upon them the defence of certain doctrines contrary to god's word. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The 〈◊〉 of heresy.  The causes which move them thus to do/ be either that they be wilfully ignorant/ and will not know the scriptures/ or if they know them they regard them not/ or else covetousness/ and worldly commodity/ moveth them to invent such fantasies. And for confirmation of this/ 

Aug. in the beginning of his book de utilitate credendi.  
An heretic is definid.   S. Austen in the beginning of his book De utilitate credendi/ Against the Manichaeis/ maketh this definition of an heretic.  
Haereticus est qui alicuius temporalis commodi & maxime gloriae, principatusque causa, falsas ac no vas opiniones gignit & sequitur.  
An heretic is he who beginneth and followeth false and new opinions/ upon hope of worldly commodity/ and to th'intent to be in glory & authority/ And this formor definition of saint Austen may be gathered out of Irenaeus in his 3. boo● Cap. 3 Aduersus Valentinum. and out of S. Cyprian in his book de simpl●●citate praelatorum and Gratian also alloweth 〈◊〉 out of S. Austen amongst the pope's de●crees .24. p. 3: 
Irenaeus.  
Cyprianus.  
24. q. 3. Her.  Her: All these old father's/ and all other of name and antiquity/ ap●proue and allow this definition of an here●tique. 
The definition of heresy.  So that I may boldly pronounce the definition of Heresy to be this: Heresy is a choice and a stubborn and froward defence/ of certain opinions and doctrines which be contrary to god's word/ either by reason of ignorance/ or of contempt of the same word/ thereby to attain either to lucre/ or to estimation. The material part of this definition is the opinions and doctrines contrary to God's word. The formal cause/ the choice and stubborn defence/ the efficient cause/ where by they be moved and led to be ignorant/ and the contempt of God's holy word/ & a froward will: 
The Papists take upon them the defence of justification by wor●es contrary to god's word and agree the re●● with Pelagi●s the heretic.  The final cause or the end/ is the intent to attain to honour pleasure and worldly riches: Nothing is there more to be desired for the perfection of this definition. Now then forth with to join with the Martin/ & all the Papists for plain proof by this definition that ye be all heretics. Have not you Papists taken upon you the defence of the doctrine of justification by man's works allowing and following the pestilent heretic pelagius/ directly contrary to the doctrine of God's holy word/ and again all the old learned fathers and Doctors in the church of Christ? If ye would obstinately say it is not against the scriptures/ doth not Saint Paul plainly condemn you saying. We think that man is justified by faith/ without the works/ of the law? 
Rom. 2.  And again to the Galatians: If righteousness come by keeping of the law/ then is Christ dead in vain? 
Gal. 2.   
Yea doth not Saint Paul in a number of places so set the righeousnes of faith and the righteousness of works/ 
Rom. 11.14. Ph. 3. Eph. ●● Heb. 11.  the one against the other that the one allwai excludeth the other? And in the 8. to the Romans doth he not say plainly that he is of this opinion that the afflictions of this life are not worthy the glory that shall be showed upon us? can you avoid it/ but in that place he speaketh of the best kind of works as suffering Martyrdom for Christ's sake? 
Sola fides.  etc. But ye reply & say/ sola fides/ only faith is not found in the scriptures. Do you not by this replication show yourself blind either of ignorance or of frowardness? which for one piece of the definition of an heretic knowing that the scriptures hath thi● word absque operibus, 
Rom. 3 Mar. ● Rom. 3.  without works and (tantummodo crede) believe only? and (gratis) freely which be evidently equivalent▪  
Nay say you again/ the doctors do not so take it▪ As though ye were men well seen in the doctors/ when in deed the most of you have read either none of the Doctors/ or else few other doctor's the● the rags of doctors gathered together by Gratian with the Pope's decrees/ and such like. 
The papists do hold that only faith justifieth is not found in the Doctors·  And as for thyself thy study and learning is to well known to be allowed for one that is seen in the Doctors. But to the intent it may appear to all the world/ what lienge merchants you be/ and how falsely you report the Doctors/ for the maintenance of your heriresies/ I shall shortly rehearse unto you/ a brief collection out of the doctors/ which have the very words/ Sola fides (only faith justifieth) Which be the very words that you like blasphemose members of Antichrist say is rank heresy. 
Places in the Doctors where Sola fides justificat. (that is) only faith justifieth is found.   
Chrysostom upon the Epistel to the Galathians hath the self same words that we use Sola fides justificat (only faith justifieth) in the 2 and 3 Chapter/ and in his 4 oration against the jews/ And upon▪ ● Titum hom 3. And upon the Epistle to the hebrews cap. 13. hom. 33. & cap. 4. hom. 7.  
And upon Matthew 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 humilitat●.  
Gennadius Ro. ca 5  
Theod●rus Ro Ca 5  
Cyrillus in joan. li. 9 ca 3.  
Hylarius in Mat. cap. 8  
Didimus Alexandrinus in 2 cap. jacobi  
Clemens Aexandrinus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 5.  
Eusebius histo. ecclesiasti. li. 3. ca 27  
Origen in 3. ca ad Romanos, & add Ro. lib. 3. ca 3. & add Ro. li. 4. ca 4.  
Hiero. Ro. 4.5. & 10.  
Theodoretus Contra graecos li. 7. foe 94. 
The old doc●tors be against the papists/ and show tha● they be ●●ers.   
Cyprianus in the exposition of the creed. lib. 3. ad Quirinum ca 42.  
Aug. in a sermon of Abraham. 68  
Ambrose in 3. & 4. ad Ro. et 1. Cor. 1. ●t in de vocatione gentium ca 4.  
Hysichius lib. 1. cap. 2.  
& lib. 4. cap. 14.  
Lyra ad Gal. 3.  
Saluianus lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Glosa ordinaria in Epistolam jacobi  
Haymo in evangelium de circumsione  
Sedulius in 1. & 3. ad Ro. Thomas ad Gal. 3.  
Bruno in Epistolam ad Ro. ca 4.  
Erasmus in prolog. ad Ro. In Paraphra.  
Ro. 4. and in his .3. book de modo concionandi.  
Bernhardus 22. in cantica.  
Arnobius in Psal. 106.  
Now good Reader tell me how D. Smith of Oxford with his buckler of the catholic faith candefende him from the name of an impudent lying heretic? 
D. Smith in ●is buckler of ●he Catholic ●aith holdeth ●he contrary.  These places the learned reader may peruse/ and I would have written them at large out of the authors/ if troubling of the reader and long wandering from mine argument by following Martin/ had not moved me to the contrary/ but I trust this shall suffice to prove the untruth of the Papists in alleging the old Doctors for the maintenance of their Romish heresy, 
The Papists ●●ke upon them 〈◊〉 defence of purgatory contrary to God's ●orde.  They have also taken upon them to defend that there is a place where pains everlasting be turned into temporal/ and they have named that place (without scripture/ and of their oun head Purgatory and they say they have authority & power/ to diminish the same pains/ by their diriges and Masses/ which they sell for money/ and by that mean/ like crafty thieves/ py●e the pourses of the people. Do they not defend this doctrine/ and devilish opinion with fire/ and rope against the manifest word of god? which not only maketh no mention of any such third place/ but also sayeth to the thief/ 
Lu. ●3. Lu. 7. Phi. 1.  hody mecum eris in Paradiso, This day shalt thou be with me in Paradise? And thy faith hath made the whole go in peace.  
And Saint Paul showing the cause why he desired to be out of this life/ was that he might, esse cum Christo, be with Christ/ neither fearing nor mencioninge any stai by the wai as the popish heretics ●each in purgatory. 
In the old Testament there was never sacrifice offered for the dead.  And this is notable/ in the old Testament/ that sacrifices were offered for all sorts of people/ for king's/ for priests/ for lepers/ etc. But ye shall never read that any sacrifice was offered for the dead/ shall we think that so long time God would forget the dead? that he would so long suffer them to lie in the fire of purgatory? The pope ye say can deliver whom he will out of that prison: If it be true/ is he not a tyrant to suffer any man to lie there? 
The pope's Tyranny and D. Boners ignorance in his own learning.  If he can deliver any/ why doth he not deliver himself? If he can deliver himself why did Sir Edmond Bonner the bloody Bushop of London show all the wit he had/ in commanding Dirige andmasse to be song for the Pope's soul in the diocese of London? He did it belik because he thinketh the Pope may err/ contrary to the doctrine of the Papists. 
The Papists ●a●e upon them the defence of saying the common praies in a tongue not understanded of the people contrary to god's word.  Moreover/ have not the Papists taken upon them the defence of this opinion that all things red in the church ought to be in the Latin tongue? that is to say/ in a tongue not understanded of the people/ directly against God's word?  
Read the XIIII. Chapter of the first epistle of Saint Paul to the Corinthians and there shall ye see/ how manifestly this doctrine is against God. 
●. Cor. 14.  Saint Paul there sayeth/ if I shall cumme tu you/ and speak in a tongue that you understand not what shall it profit you? Do not the popish heretics say/ 
Reason to prove that prayer in the church ought to be in the vulgar tongue  clean contrary to him/ that both they can and do profit speaking in a language not understanded?  
S Paul saith/ Si orem lingua spiritus meus orat, mens mea fructu vacat: If I pray in a tongue not understanded) my spirit prayeth but 〈◊〉 mind or understanding hath no profit ●●erby: do not they say the clean contra●● that my soul hath profit there by? S. ●aul would have him that standeth by understand what is spoken/ that he might ●aye Amen to thy thanks giving: Do ●ot the Papists keep the slander by from ●he understanding of that is said/ so that ●e can not say Amen to thy thanks geuin●e/ with understanding/ as the Apostle meaneth? Words spoken & not vnderstan●yd / be like to a talk in the wind to no purpose saith Saint Paul: 
Saint Paule● doctrine and the Papists▪ be contrary.  that is not so ●ay the Papists. Saint Paul would ra●her have five words spoken in the church whereby the people may have some prophet/ them ten thousand in a tongue not vnder●tandid / do not the Papists hold quite contrary/ that it is better to have ten thou●and words spoken in the church/ not vn●erstandid of the people than five spoken which may be understanded? S. Pau●e saith he that speaketh (lingua) meaning in a tongue not understanded/ let him ●old his peace/ onlesthere be sum interpreter/ to show what is meant.  
And do not the Papists babble ther● matins mass & Evensong in Latin/ wihthout an interpreter/ so that the people b●●ing ignorant in the tongue/ can take no profit thereby? Thus ye see that for the mos● part (whatsoever Gods word sayeth● this sect of the Papists maintain wit● tooth and nail the clean contrary. And think you this last/ is of simple ignorance/ and so but an error in them? na● some of themselves have confessed the tr●●uth with Saint Paul in open pulpit and otherwise/ 
The Papists take upon them to defend/ that the lay people ought not to receive the sacrament of the blood of Christ.  that it were better to have pra●●ers in an understanded language/ which now yet do (as all the world may see) leave god & serve the time/ but to proceed▪  
Likewise have they chosen an opinion to defend that the lay people ought not to drink of the Sacrament of the blood of our lord jesus Christ/ 
Math. xxuj. D. weston's shameless talk reasoning with Master Latemer at Oxford/ that women ought not to receive the communion/ making it as it were doubtful.  contrary to the ex●presse would of God/ and against the very institution of Christ when he both mini●strid the cup himself/ and also said, Bibite ex hoc omnes: drink ye all of this. But as for women the Papists be like thing they have no souls. For who hath not herd that weston was not ashamed in open di●sputatiō against the bliszid martyr of god master Latimer in Oxford/ to maintain as a truth/ that women ought not to receive the communion? making it as it were doubtful and not plain by God's word. And that for declaration and proof of the same heretical opinion/ amongst other questions/ he was not ashamed/ to demand of the said holy martyr where he found in the scriptures that women ought to receive the Sacrament? Unto whom Master latymer answered: Yes & it please your mastership I shall find it in the scriptures that women ought to receive the Sacrament: Nay quod weston that can ye not find in the scriptures. yes quod Latimer here I have it (I trow) in Saint Paul. 
1. Corin. 11.  Probet seipsum homo & sic de pane illo edat, & de poculo bibat, etc.  
Let man prove himself and so eat of that bread and drink of that cup/ I pray you Master Doctor Cu●us generis homo? Doth not this word (homo) signify both kinds as well man as woman? Here was master doctor blank/ and found by God's word a plain falsifier of his word and that fighting with the truth he wounded himself/ 
Note the ignorance of the papists in the Greek tongue  but lest master Doctor should have this shameful foil at this holy man's hands (weston being there the chief commiszioner) the bench of the Doctors consulttid for an answer whereby to deliver Weston out of the briars. And in conclusion they made this resolution to the auditory/ that the greek word was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which greek word signifieth man only/ in the masculine gender.  
A meet answer forsooth/ for such as seek to maintain there heresy/ they care not how/ for in deed the greek word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉/ as they falsely alleged/ but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉/ which signifieth both man and woman according to master latymer's learned saying. 
An impudent lie of 〈◊〉 Papists declaring there gros ignoraun●e in the midst of the university of Oxford.  But that notwithstanding/ Weston as Ignorant as the best/ and glad to avoid his own shame sumwayes/ conseritid to their lie/ and made a Catholic conclusion of it/ that it was not so in the greek which is an impudent lie. Of a like sort Weston declared with no less boldness his ignorance at Paul's cross in the herring of the whole audience saying that the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth hominum devoratores/ 
D. Weston publissed his oun ignorance impudently at Paul's cross.  that is devourers of men/ when in deed it is the name of those heretics/ who held the opinion/ that God the father had the form & shape of a man/ & such members & parts of a body as be ascrybid to him in the scripture. Where of read Theophilus Alexandrinus. See what shifts these heretics have to maintain there abominable heresies & opinions directly against God's word & the continual usage of the Catholic Church of God from the begininge. 
Theophilus Alexandrinus and Philaster.  What boldness have they amongst the ignorant/ when ●n the midst of an university/ amongst a great number of learned men/ they be not ●shāed to belie the very text of the scriptures/ for the maintenance of there heresies/ and to condemn him for heresy who most learnedly defended himself with ●he truth of God's word/ by this and sundry plaees/ to there perpetual shame to 〈◊〉 registrid in Chronicle for ever/ 
Of thi●●u ocation of Saints.  and to God's everlasting glory. They have likewise chosen an opinion of Innocatiō●nd praying to dead Saints directly contrary to the scripture/ which saith/ 
Rom. 10.  quomo●o invocabunt eum in quem non crediderunt. How shall ●hey call upon him in whom they believed ●ot? But we believe not in the Saints ●herfore it is manifest that we may not invocate nor call upon them. 
Luk. 4.  And also our Saviour saith Lu. 4. Dominum Deum tuum ●dorabis, & illum solunt coals. 
A piece of S. Paul restored out of Epiph. i.  Thou shalt add ●re the lord thy god/ and worship him ● Solum) only. And Epiphanius con●●a Antidicomarianitas Heresy. 78. saith S. Paul prophesied that in the latter days there should certain Heretics come/ who should give godly honour to them that be dead. And he citeth the place. 1. Timoth. 4.  
Where it appeareth that Epiphaniu● had more in his copy of the new Testament in that place/ than we now have/ & it may be that some Papist did scrape i● out of the book because it made against your doctrine/ these be the words of Epipha. which he ascribeth to S. Paul▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is) they shall worship dead men saith he/ (meaning of Saint Pa●●le) as some in Israel did. But with thi● they can not be contented/ unless they ma● have also the images of wood/ stone/ and metal that be made to represent thoseh●●ly men. 
Of Idolatry committed before Images.  What is worshipping/ if capping/ kneeling/ kissing/ clothing/ strewing/ garlanting/ painting/ gyldinge candelling/ sensing/ and such like be no● worshipping? can we do any more in 〈◊〉 outward gesture to God himself? Th● heresies and errors/ which besyds' the● they have taken upon them to defend 〈◊〉 infinite/ as of Orniginall sin/ of free wil● That there popish church can not 〈◊〉 That general counsels may make new doctrines besides God's word/ necessary for salvation. 
Heresies defended by the papists.  Of Traditions/ of Satisfactions/ of neceszitie to number our sins to a popish ignorant priest/ of Pardons/ of the wicked mass/ of Transubstantiation/ etc. And amongst all other/ because they would seem holly/ and to be esteemed amongst such as know not/ what a holy and clean state marriage is/ pretending the gift of chastity/ though they be the most shameless lechers living: they have taken upon them the impudent defence/ of the rotten and stinking virginity of such priests as abstain from marriage/ though they have not the gift of virginn Chastity/ but live some in continual buggery & Sodomitical sin/ 
S. Bernard in a sermon ad clerum in concilio Rhemensi and Anthoninus in another sermon there like wise. Rom. 1.  as Saint Bernard complaineth of the clergy in his days/ In commendation of which abomination (punished at Sodom with fire and brimstone from heaven in the old Testement/ and cried out upon by Saint Paul in the new Testament) the Archebushop of Beneventum/ and the Dean of the chamber Apostolic/ 
Thinkest thou reader these papists shall be justified by there worcks.  who hath the power of a Legate ● latere in the Dominion of the Venetians even in these days hath written a most shameful book / following herein the heretics that were called Caiani/ who worshipped the Sodomittes/ as Saint Austin witnesseth in his book De haeresibus. Some in keeping whores which they find out yearly by the means of lent confession. Some in continual longing/ burning and unlawful lusting/ for the satisfying of there devilish desire/ which is plain whoredom by Christ's definition Matthei. cap. 5. 
Math. 5.   
And many reasons they bring in whereby to prove that the use of matrimony is an ●ncleane thing/ saying that the married man is made so unclean bythe means of his wife that he can not pray/ 
D. 31. Ante▪ Triennium.  nor receive the Sacraments/ unless they forsake the one the other/ for a time.  
What is this else but a plain removing and putting away of all married men and women from the communion out of the Church of God. 
By the testimony of old doctor's/ The Papists agree with most of the old heretics in judging marriage to be an unclean thing.  In this point before rehearsed the Papists agree with all the most old and ancient heretics that blew this first poison in to the church of God. As if thou wilt read S. Austen de haeresi., Irenaeus contra Valenti. Clemens, Alexan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanius Eusebius, thou shalt well perecane that these heretics which I will now rehearse were of the self same opinion. Basilides Carpocrates and Saturninus, 
Old heretics  137 after Christ/ The Marcionistes, The Tatianistes, and all the sect which of abstinence called themselves Encratitae 160 and 180. years after Christ. The Manichaeis 280. years after Christ/ The Aerians and priscillianists, 
The Papists consent to the old Heretics that would not receive the communion with married folk because they thought them unclean as the Papists judge married Priests only because they be married.  in spain. And the heretics named/ Hierachits, Apostolici, Valesijs, Adamiani, Abellionij, Ampotactitae, Eutichiani, Heracleonitae & a number more/ all agree with the Papists in this point (that the use of matrimony is uncleanness) and therefore would they not receive the communion with such as were married. But all this holy pretence/ Was but an outward show/ wherewith to blind the eyes of the people/ as S. Austen speaketh of the Manicheis saying.  
Nec ferre possum Manichaeorum iactantiam, 
Retract lib. 1. cap. 7.  de falsa, & fallaci Continentia, vel Abstinentia, quase ad imperitos decipiendos, veris Christianis, quibus comparandi non sunt, insuper praeferunt.  
I can not abide/ (saith Saint Austen) the bragging and boasting of these Heretics the Manicheis, for there false and deceitful Continency/ and Abstinence from marriage/ wherewith they advance themselves above godly Christian men with whom they are not to becomparid. Have not our popish heretics put upon them this glittering show and whorish face/ of the Manicheicall & such like heretical chastity? Who seeth not that they be altogether counterfetters/ dissemblers/ hypocrites/ maskers/ liars/ railers/ whoremongers/ sodomites/ swearers/ blasphemers/ bludsuppers/ Idolaters/ Tyrant's/ Extorsioners? who seeth not that they be proud under the colour of humility? Enuiose und the face of patience/ slougthfull/ pretending study? Maliciose in feigning friendship/ covetous/ conterfettinge liberality? Very Epicures and tenduble gluttons under the shadow of houskeping? and stinking bawdy lechers/ under the cloak of wifeless life/ or (as they name it) of maidenhead/ and virginity? No trenth/ honesty nor godliness/ but under their long gounes/ shaven crowns/ & side typets/ dunghills of all kind of other dirty vices joined with there lecherose life and heretical opinions/ 
Martin's own words in the lxxxviij. leaf of his book.  as Martin himself witnesseth that they commonly go together. And as for second mariadges Martynn vtt●erly condemneth for unhonest/ saying amongst other arguments in the 88 leaf of his book in this wise. Yea and this one thing I will further say/ that in lay men to/ it was thought more lawful than honest etc.  
And in this point Martin agreeth with the old heretics Montanus, 
Martin agreeth with those heretics that hold that second marriages were unclear.  Maximilla, Priscilla, Cataphryges, and Cathari (170 years after Christ) with Proculus and diverse other who were infected with the same heresy. Thus mayst thou see good reader/ that not only the very definition of an heretic hath disclosid the papists to be heretics/ but also the defence of the self same opinions whereof the old heretics were comdempned/ doth confirm my discourse upon the definition to be sound good and true. Now if it shall please Martin to let lechery be also annexid to the papists that she may keep heresy company he may/ or else let him desire that it may be scraped out of his book lest the reader finding him faulty in the one/ shall judge him guilty in the other. This proof may seem sufficient to all such as will with reason be satisfied/ but I am not ignorant of the wrangling and Sophistical wits of the Papists/ wherefore although my said former proof by definition of an heretic / hath made evident demonstration that all papists be heretics/ yet that the same may somewhat more largely ap●pere/ I have thought good to join the opinions of the Papists and of the m●st ancient devilish and horrible heretics together/ 
That the doctri●e of the Papists is made of old heresies.  whereby the reader shall well perceive/ that there is no opinion almost so wicked amongst the other sects of heretics already for heretics co●●dempned/ but for the most part the Papists have the same/ or else in stead thereon another very like unto it/ which is as evil or worse. 
The ordinary gloze upon the xvij. of Luk.  And because Martin in his second leaf chargeth us with the life of Simon Magus the first & arch heretic tha● ever was after Christ's time (and the ordinary gloze upon the 17 of luk. saith that Antichrist shall be the last) I will first compare his life and doings with the pope the same antichrist the head of the popish sect and all that follow the popish heresy. 
Euseb. Eccl. hist lib. 2. ca 1. & 13. Aug. de haeresibus. Theodoretus de Haereticis sab. li. 1. Epiph. Act. 8.  This S. magus was the first notable heretic that ever was/ & a very wellspring of all other heresies/ and lived in the apostles time as appeareth act. 8. whose heresy followed Menander, Cerinthus & Ebi● and diverse other. This heretic taught the people that he was the great power o● God/ and he so seduced the people of Rome that they raisid up a pillar in his honour (as I have said before) with this title Simoni Deo sancto To Simon the holy God. 
The heresies of Simon Magus compared with the heresies of the papists  secondarily he blinded the people with conjuring/ witchcraft and false miracles. 
Look in the margin of the Preface to the Clementines/ and in the decretals de Electione et electi potestate C. fundamenta.  Thirdly he would buy and sell the gifts of the holy ghost for money.  
Now compare him with the pope & you Papists. Who is he that hath made himself a God as Simon Magus did? is it not the pope? do not his lawyers hold that he is no puer man/ and that he is a God in earth? Who is it that hath blindid the world this thousand year/ with witchecraft/ with wonders and false miracles? is it not the pope and you Papists? who is it that hath bought and sold/ and daily do make merchandise of the gifts of the hoty ghost/ of the Sacraments/ & other things that ye call holy/ 
Aug. de haresibus. Ireneus lib. iij.  is it not the pope and you Papists? Simon magus being a preacher would rather keep a whore (whom some call Selene some Helena) them marry as both S. Hierom ad Ctesiphontem & Theodoret do witness. 
S. Hierom ad Ctesiphoniem.  And do not the Papists say it is better for a priest to keep 20 whores than one wife? 
Pighius and Campegius, say so.  And doth not Martin say in the beginning of his x. Chapter/ that priests mari adges be worse than adultery? which opinion most wicked and detestable/ 
The heresies of Basilides compared with the heresies of the papists lib. 1 cap. 23.  he lyk a vile man (if he be worthy the name of a man) fathereth falsely upon S. Austen in the 97 leaf of his book. Basilides the heretic and his disciples 127 year after Christ were condempnid amongst other heresies for using of images/ conjurings/ and invocations and such like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Irene termeth them) things void of good purpose: And I pray you what is the English of exorciso te when the priest maketh holy water is it not I conjure thee/ saith not the popish priest/ that he coniureth the devil out of the water? 
Papists ●e conjurers.  etc. Yea and out of bells that come to be christened? Can Simon magus or Basilides or any other conjuror that ever was/ use any plainer words in conjuring them you Papists do use? As many as have seen the hollowing of a church can call to remembrance what pastime the foolish Suffragans make with the devil. 
Suffragans would be conjurers but one devil can not cast out another.  And lest there should lack any gestures that belong to conjuring/ they bow/ they blow they spit/ they nod/ the gasp/ they sigh/ they douck/ they kneel/ they bliss/ they curse and in deed they do the best they can to conjure/ when the simple people that standeth by and understandeth never a word/ thinketh that these conjuring masking merchants be most holily and virtuously occupied. 
Irenaeus 180. year a●ter Christ Li. 1. cap. 24.  Irenaeus also witnesseth that both Bassilides, Carpocrates, and Gnostici which were about 130 year after Christ set forth images of Christ to be worshipped. His words be these. Etiam imagines quasdam pictas, quasdam autem & de reliqua materia fabricatas habent, dicentes formam Christi factam à Pilato illo in tempore cum fuit jesus cum hominibus, & has coronant & proponunt eas, etc. Carpocrates, 
Old heretics induced christian men first to worship images.  and his fellows (saith Irenaeus) have Images/ some in painting/ and some wrought out of other material substance/ alleging that the form or image of Christ was counterfettid by Pilate at that time when jesus was here amongst men. And they did put crowns upon those images and did set them forth with other images of philosophers before the people. If Irenaeus and the fore fathers judged Carpocratem and his fellouwes heretics for so using the images of Christ/ shall we be affrayed (being of the mind that Irenaeus was) to call the papists heretics for so using the images not only of Christ/ 
Passions  and carrying the same about upon the cross in processions: but also the images of the blessed virgin mary/ (which thing Epiphanius crieth out upon) and of Saint John/ and of Saint Peter and Saint Paul and of a number other of there creatid Saints as of Dunstan/ Thomas Becket/ Ursula? etc? of whom it is doutid whether some of them be Saints or not with God/ or damned spirits with the devil in hell. And in that the popish preachers/ writers & shameless champions be so full of there allegories/ of fables/ which they call narrations/ and of feigned inventions: And also in that they say that Christ's body is so thine and of so heavenly/ 
The heresies of Valentinus Secundus Ptolomeus/ Cerdo/ Martion/ Apelles/ agree with the heresies of the papists.  and supernatural substance/ that it is in an infinite number of places at one time/ and burn men that hold the contrary: who can deny but that they follow the dreams/ fantasies & heresies of the heretics Valentinus, Secundus, Ptolomaeus, Cerdo, Martion, Apelles and such like? 
Eusebius. lib. 3 cap. 27  Hebion & his followers held opinion (as Eusebius recordeth) that the observation of the law of Moses (as the Papists say of there ceremonies) was necessary quasi non sit salus persolam in Christum fidem, 
The heresies of the papists agree with the heresies of Hebion and his followers.  & vitae conversationem fidei corespondentem, As though (saith he) Salvation cometh not by faith only in Christ/ and the conversation of life agreeable to the faith. So weak was there understanding thaythey could not perceive the abrogation of the ●aw and traditions/ which (as S. Paul ●aieth) stood in decrees and commandments of men. 
Ephe. ● Col. 2. Gal.  And yet doth Saint Pau●e cry out with open mouth/ that they be abrogatid bloated out/ utterly taken away and nailed upon the cross with Christ.  
And he forbiddeth that any man should judge us in meat/ or in a piece of a ho●y day. Be not the new Hebionites the popish heretics taken with the self same blindness? what other things I pray you ●oth the ordinances of the Papists con●eyn then a certain new judaisme? and so much the more wicked/ because they have no commandment by God as the jews ceremonies had for a time. But Saint Paul taunteth them sharply for there fond talk and doings. These terms (touch not/ taste not/ handle not) ●e of none effect (saith Saint Paul) because they perish by the abuse/ and be the ●ery commandiments and doctrines of men. Yet (saith Saint Paul) they seem ●o have some show of wisdom/ by reason of an outward appearing of a humbleness/ and of the hurting of the body which can employ no suspicion of untruth/ ●f Martin's saying were true.  
But in deed they be very madness an● vain superstitions/ as by Saint Paule● own words it is evident. 
Col. 2. Eph. 2.  Col. 2. and Eph● 2. howbeit these things be used of the popish sect as diligently/ and as superstitiously as ever they were of the jews/ th● Hebionites/ or any other sorts of heretics as they know & feel which be under there quorum/ and obey not to them/  

The jews and the Papists comparid together.  And because the whole body of papistry is not unlike to a new judaisme (a● I have said) aswell for the very Aronical● apparel used by their popish priest's 〈◊〉 Mass/ and for sundry other judaical rites and ceremonies/ and there opinion o● meretinge and deserving salvation/ 
The jews and the papists use all one kind of Sophistry.  fo● and by keeping of there law: it is manifest that the Papists in these points join with the jews in doctrine. And with the same Sophistry wherewith the jews would seem to defend themselves when they be charged for not observing all that is written in the law accordingly as they confess they be bound: With the self same Sophistri would the Papists seem to defend themselves/ when it is obi●●ctid that in private masses there is no communion/ because there is but one whic● receiveth: for the jew sayeth it is enough for them/ if all the law be amongst them all observed/ and not needful that every one should observe it all. For the house of God (saith he) is one/ and if in all that house or congregation of there's/ 
D. weston's vain Sophistry for the defence of private masses before the Queen.  it be observed/ it is enough (sayeth the jew) And even so would Watson seem to answer the former objection of private Masses saying: There is one house of the church/ and the priest that saith mass alone doth communicate with all them that celebrat in other churches/ or in other realms/ though they be not at his elbow And so he full clerky concludeth with this judaical Sophistry: 
Read they decrees iij. et iiij. of Sother bishop of Rome who lyvid almost 1400. year agone. and of Ca●yxtus also shortly after him.  that it is not needful for a communion to have any more receivers than the only priest present. Either of ignorance not knowing/ or of malice purposely hiding the canons of the old counsels and sayings of old writers which reach the manifest conntrary. And ye may well see the fashion of there answers to be all one▪ It is not needful for one man to observe all the law/ 
The Iew.  but if amongst all the jews the law be observed/ it is enough (saith the Iew.) It is not needful for a priest to have any at his elbow to communicate with him/ 
Watson  but if in all the church of God there be any other that celebrat/ then doth he not communicate alone (sa●ith Watson) Lo how detestable & blasph●●mose lies/ be vouched by the jews/ and the Papists by one kind of Sophistry▪ for like as every man both jew and ge●●tile/ is charged with the observation o● the whole law/ 

Deut. 27. Gal. 3.  
The word (Communion) requireth that the lords supper should be received of a company present.   by the plain words of the Deuteronomie/ Maledictus omnis etc. cursed be every one that abideth not in al● things that be written in the law/ to do● them: So ought every communion to be ministered by the plain etymology and sig●nification of the word (communion) to 〈◊〉 company assembled for that purpose/ and not to any one alone/ as the massmongers abuse it. I have before declared how the Papists agree with the most old here●tiques/ in that they judged the use of matrimony to be an unclean thing/ as the Papists do when they allege S. Hierom that they can not do the office of a Christian man and a married man at once. 
Hiero●ymus contra ●ouinianum lib. 1.  And when they wryth/ and belie Saint Paul saying that he commanded man to depart from his wife at the time of prayer etc. 
Feigned holiness of Heretics.  This opinion aswell of the old heretics/ as of the Papists/ hath none other ground but that they would by that means/ bring themselves in credit amongst the people/ with an outward appearance of holiness/ of continency/ and of vertevose life. 
Aug. li. 3. cap. 6. confessionum.  Which thing appeareth in Saint Austen in his third book of confessions: where he confesseth that he himself was snarid/ intangelid/ and deceived/ with the opinion/ estimation/ and outward appearance of holiness of the Manicheis. 
Aug. retract. lib. 1. cap. 7.  And it is plain in his retractations/ that S▪ Austen had much more ado with the overthrowing of there estimation of godly life (which grew first by there superstitious usages) then with the overthrowing of there opinions And therefore in that place he calleth there continency a deceitful continency/ 
The deceitful continency of the Manicheis life unto the continency of the Papists.  and there abstinency a deceitful abstinence/ whereby they deceived not only the rude & and unlearned/ but had almost (as I have said) overthrown Saint Austen himself/ 
The old Heretics deceived the people with abstinence from marriage/ flesh/ and wine.  as he confesseth of himself▪ And this estimation of theirs increased not only by there abstinence from marriage/ but also with abstinence from flesh and wine/ as both S. Austen and Irenaeus and Clemens Alex. and Theodoretus etc. Bear witness in the places before rehearsed. Compare now the devilish generation of the popish sect/ unto those old heretics/ & ye shall find a fasting from flesh amongst the Carthusians. as/ & other friars/ monks & nuns etc. But what kind of fasting I pray you? 
Aug. li. 2. ca 13 de moribus Manichaeorum.  forsooth such a kind of fasting as is describe of Saint Austen where he entreateth of the behaviour of the Manichae●s. It is written (saith he) of Cariline Quod frigus, sitim, famen far poterat, haec erant illi spur co scrilegoque cum nostris Apostolis communia. 
The heresies and life of the Manacheis agree with the heresies and life of the papists.  Ca●ilene being a filthy thief/ could a bide could/ hunger & thirst. These things could/ he do aswell as our Apostles (saith S. Austen meaning the preachers of the Manichaeis) And may not the same be said of our popish heretics/ and new Manichaeis? And shortly after Saint Austen largely declareth by comparison the scrupulose abstinence of the Manichaeis from flesh with the sober diet of the true Christian man. And now I most heartily desire the genell read to consider how S. Austen painteth out/ & most manifestly describeth the fast of the Manicheis to be such a fast/ as is now a days/ the fast of our Papists (that is to say) gluttony/ & not a means to tame the flesh as they do pretend. 
Saint Austin's words. Aug. de moribus Ecclesiae cath. et Mani. lib. 2. cap. 3  And that the sober diet of the Christian man cating sparely of flesh is the right kind of fasting. Thus S. Austen reasoneth. If there be a man (as it is possible (so spare of diet & profitable withal/ that he will eat but twice in one day/ ruling & tempering with that abstinence/ the appetite of his throat and belly: And be it also (saith he) that there be set at supper before this man a few herbs/ and a little baken/ sodden with the same herbs/ so much in quantity as may suffice to put away his hunger and that the same man quench his thirst with three or four draughts of puer wine/ 
A comparison of the popish fast and of the Christian fast out of Saint Austen.  that is unmingled with water/ and that this be his daily diet. And again on the other side. If there be one that tasteth no flesh nor drinketh no wine/ but strange kinds of dishes/ made of seeds/ and fruits/ with abundance of pepper cast upon it/ whereof he eateth plentifully at ix of the clock in the morning And again at night at supper. And also that the same man drink of the water/ wherewith the husks of grapes be washed after the preszing/ and of cider and such other liquors/ which though they be no wine/ yet they serve in stead of wine/ yea and pass it also in sweetness. And be it that this man drink not only so much as he thirsteth/ but so much as him lusteth: And that he hath a daily provision for this diet/ and hath plenty of these delicates/ wherewith to serve not only his necessity/ but also his lust: Whether of these twain/ judge you as touching meat & drink/ to live in more abstinence? I think (saith Saint Austen) ye be not so blind but that you will prefer the man which liveth with the little baken and wine: 
Note vow Papists your superstitiosnes in abstinence from flesh  to the other glutton: for the truth itself driveth you to this answer. But you heretics be of the contrary opinion (saith he) for by your opinion/ if this second man should sup with the first but one night/ and should but touch his lips/ and smell of his baken though it were resty/ 
Aug. Epistel. lxxiij. The Manicheis far bade there Priest marriage as the Papists do.  ye would straight way condemn him to hell fire/ as a breaker of your seal (that is) of your religion. Thus far out of S, Austen/ which saying he further also followeth to the same effect. And likewise in the opinion of the marriage/ of priests/ the Manichaeis and the Papists have like agreement/ for they suffered so many of them as were called (auditores) to eat flesh/ and to marry at there pleasure/ and to till the ground/ etc. as S. Austen witnesseth Epistola 72 ad Deuterium. 
The Maniche is and Papists agree ful●● in certain points.  But there Ministers whom they called Electos they would in no wise suffer to marry/ nor to till the ground/ etc. Here seest thou good reader the full agreement of the heresy of the Manicheis and of the heresy of the Papists touching marriage of priests▪ And that the doctrine of us (whom Martin & such other heretics call heretics) agreeth with the doctrine of the Catholic church by the judgement of S. Austen & that the doctrine of the Papists in this point agreeth with the Heretics the Manicheis. And forasmuch as both he and Irenaeus, Epiphanius, 
The furst that commanded fasting by a law was an heretic Eusebi. lib. 5. cap. 18.  Theodoretus and other do note the like opinion of abstinence from flesh in Tatian and his followers who were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And in Montano the heretic who was the first that ever made laws for fasting/ And in the heretics named Aeriani Bassilidiani Priscil ●●anistae and Saturninus/ and diverse other Arch heretics/ which were also enemies to marriage: Why may not I be as bold to note this for an heresy in the Papists/ as these and other old/ holy/ aunce●ant/ learned and approved fathers & Doctors of the church of God/ were neither afraid nor ashamed to note these old/ 
As the Manicheis requirid there b●t named Epis●▪ fundamenti to be credetid. Sodothe Papists there dec●e●als/ etc.  and many of them great learned men/ as blasphemose heretics for the same opinion? Manichaeus also brought in a new doctrine which was contained in his epistle named Epistola fundamenti, whereunto he requirid lyk credit to be given/ as to the gospel & that his doctrine he did beat in to the heads of the people with all diligence. Have not the pope's of like sort set out there decrees decretals Sext Clementines, and Extra Vagants, the laws & doctrines whereof/ 
D. nineteen. Si Rom●norum. etc. sic omnes etc. ●uimuero etc. cap. nulli  they require to be observed as the gospel? Tanquam ipsius divina Petri voce firmata as though they had been established by Peter's own holy mouth? commanding and forcing the people of God to receive and follow the blasphemose rules and ordinances therein contained? Lancet vix ferendum ab illa sede imponatur i though it be almost intolerable that which is commanded by that seat of Rome? 
D. 29. cap. In memoriam.  I report me to any true Christian man of knowledge/ whether this be not (to sit in gods temple/ and to avaunt himself as God) as the Apostle noteth the man of sin and Antichrist? This boldness is maruelose/ considering that there is almost no leaf/ 
The Devils' store house.  in the old/ and new Testament which by one means or other/ is not in those wicked books/ wrythed and defiled. So that they may well be called the devils store house/ wherein his champions may from time to time have tools wherewith to defend the Pope there God against Christ & his apostles. 
The heresies of the Papists agree with the heresies of the Mo●tanistes.  The agreement also of the Papists with the old he●retique Montanus and his disciples showeth itself to plain. For Montanus amongst other his heresies feigned himself to be the holy ghost/ which fond opinion Manes also afterward spread abroad of himself/ and diverse other/ By means whereof he chalendgid the interpretation of the scriptures/ in such wise/ that his exposition and sense/ should be received and none other/ 
Montanus the heretic would not be contro●lid.  for it was as certain as though it had been spoken by the mouth of God/ craftyly conveying to himself the judgement over all other/ and excluding all men's controlment. Of like sort/ hath the Pope persuaded the world/ himself to be so plentifully indewid with God's spirit that he can not err. 
9 q. 3. patet ex Nicolao Papa etc. cuncta. 9 q. 5. Nemo & in glosa.  Neque cuiquam de eius liceat judicare judicio. And that it is not lawful for any man to judge of his judgement. No neither the Emperor/ neque omnis clerus, neque rex, neque populus neither all the clergy/ neither the king nor the people/ neither the general counsel/ nor all the world may control him. 
d. 40. si Papa.  Etiamsi innumerabiles populos cateruatim secum ducit Primo mancipio Gehennae cum ipso plagis multis in aeternum vapulaturus, Huius culpas ist hic redarguere praesumit mortalium nullus, quia cunctos ipse iudicaturus à nemine est iudicandus. Though he carry with him to the devil souls innumerable/ 
The pope will Suffer no ●an to control him.  there to be punished eternally No man living may find fault with his doings/ for he must judge all men/ and that himself ought to be judged of no man. And to make all sure/ 
25. q. Violato. ex damaso.  Pope damasius did plainly define/ that they sinned in blashemy against the holy ghost which violatid or broke the pops laws. A sore saying if it had been spoken of one that was no Pope. But yet much sorer/ if of one that could not lie/ as the Papists say the pope can not. The montanists, 
Nones be mo●ck priests.  had Prophetissas', The Papists have their Nones/ whom they make mock priests being women. 
d. ●. quamuins.  The montanists named there little street (called Pepuza) Jerusalem: The Papists have made Rome a new Jerusalem saying it hath neque maculam neque rugam neither spot nor wryn kell: The Papists themselves can not deny/ if they have any honesty/ or shame left/ that these doings of the Pope agree full and whole with the heretics called Montanists, Cataphrigians, Adamians, Quintilians, Helchisitae, Theodotians, 
N●uatian● the Heretics.  novatians, Alogians, and such like. S. Hierom writeth that the novatians, feigned continual repentance that by that means they might be admitted to have the governance of the people in churches/ lest there opinion contrary to repentance beinng espied/ they should not have been suffered. And likewise ●hey had in their mouths/ the name of goods works/ and of the primative church/ but when they did amiss/ they would not be correctid. Now I report me to the ●ndifferent reader/ whether experience ●oth not daily teach us/ that the Papists use the self-same practices. They pretend that they favour the doctrine of repentance/ making also a gorgeous name in show (as they think) calling it penance/ 
The m●k pen●●ce of the papists declared by their life.  but ●ooke upon there life/ and tell me who be more unrepentante? they pretend the name of good works. Who live in more pri●e/ falsehood/ blasphemy/ gluttony/ lechery/ Idolatry/ swearing/ lying/ and in all kyn●e of abominations? And as for the doctrine and fashions of the primative church who seeth not that they have utterly trosen it under foot? and have devised a new doctrine whereby to serve there pomp/ & unsatiable covetousness/ 
The Christian man's weapon is prayer and tears the Papists weapons be tyranny and blodshedinge.  and worldly commodities? And as touching correction they be so far from the admission of the right discipline/ and obedience to the word of God/ that (as I have said before of the montanists) they will be lords/ and without ●ontroloment/ not guarding themselves and the sword of the spirit/ 
The pops Gard.  but with violence/ terror cruelty/ banishment/ prison/ rope/ faggot/ fire and war. There was also another sect of heretics/ 
The heretics named Apostolici and the Papists agree.  who named themselves Apostolicos (that is to sai) Apostolic/ even as the heretic papists do challenge wrongfully unto them the name of the sea Apostolic and of Catholic. These heretics would allow none to be of there brotherod/ 
The Papists do falsely 〈◊〉 to themselves the name of Catholic.  that had the use of there wives: wherein our popish priests join with them aswell in deed thoroughly/ as a part in name/ for that they will suffer none to be priests after there order unless he utterly renounce marriage. 
Catholic  And like as this sect of Apostolici, had nothing else of the Apostles/ but the usurped name/ so have our Papists not one jot of Catholi●ques/ 
In breviculo collationum cum Donatistis/ in collatione iij. diei  saving the only usurped name. But in that they will be calid Catholics/ The Papists agree also with the heretics/ named Donatists, for the Donatstes in any wise would be called Catholics/ as S. Austen witnesseth. I marvel why the Papists will not rather be called Apostolici seeing all there hold/ 
The Donatists' would be called Catholics.  is upon the Apostle Peter/ as they pretend/ and upon the sea Apostolical? It may be that they fear lest the use of the name so plainly/ might/ ●ause the people to perceive Peter's enemy/ 
ij. Thess. ij.  sitting in Peter's chair bragging himself to be God/ But what availeth it ●he Papists to follow Peter in place whē●hey follow judas in life▪ 
The Arrians also usurpid the name Catholic.  The Arrians also called themselves only/ Catholic/ and ●here adversaries/ by the proper names ●f those learned men which by there gre●t knowledge in divinity/ and cunning ●id most to their overthrow. So they calid some Athanasians, some joannitas, some ●hrisostomians/ and some Ambrosians: like ●s the popish heretics at this day/ call ●he true professors of God's word: So●e Lutherians,/ 
Catholic is almost become the n●me of Christ's enemies.  some Zwinglians/ some Oe●lampadians: but themselves only Catholics/ & Orthodox: So may you see that Catholic is almost become the name of christs enemies/ and (heretic) of his ●rends. Moreover this sect named Apo●●olici, would possess nothing as proper/ 
Apostolici  Likewise amongst the Papists the monks/ ●●yars/ canons/ nuns/ etc. refusing the property of things/ 

Aug. de 〈◊〉.  
The Papists agree with the heretics named Pattalorinchite.   declare plainly that ●●ese heretics and they/ have both but 〈◊〉 rule. Saint Austen also maketh ●ention of a sort of heretics whom he calls Pattalorinchitas. Who were so studiose 〈◊〉 keeping silence/ that they stopped there mouth and nose with there hands and there fingers/ alleging the scriptures for there defence. Posui ori meo custodiam I have put a custody to my mouth/ meaning the custody to be there fingers. These the Carthusians do follow/ & the monks of the order of Saint Benet and the most of the cloisterers/ when they keep there cloister/ And the popish priests be prescribed to make a pause of silence in there Memento. And because these heretics did talk/ and utter there minds/ not with there tongue (for fear they should break silence) dactilorinchitae possunt evidentius appellari, they may better be called Dactilorinchitae saith S. Austen/ 
Blaspheming Silence in Cloisters.  But in the art of talking with the fingers/ the popish cloysteres/ though they hold there tongue as Dactilorinchitae did/ they be so cunning/ that they will swear/ curse/ chide/ & tell long process with there fingers. Wherefore they so join with these heretics in keeping silence/ and so pass them in talking that me thinketh men shall do them wrong if they give them not also the name of these heretics/ for the one whereby S Austen saith they were named/ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blasphemers with there fingers) for the other. And also the old ancient and rank heretics Sabellius, Samosatenus, Photinus, Nestorius, & Eutiches, 
Sundry old heretics which agree with the Papists in opinion.  hold opinion of Christ/ that he was not God's son in deed/ but in name only: And I pray you wherein differ the sect of the Papists from this Heresy? The Papists grant in word/ with there tongue/ and lips/ that Christ is our saviour and redeemer. but in deed (that is to say in the effect) they annex to Christ/ such a condition/ 
The Papists tread down Christ/ and set up themselves.  that by the means thereof/ Christ is excluded from the only thanks For they hold that the forgiveness of our sin/ and God's favour is not bought with Christ's blood only: but with gold and silver/ given for pardons/ and masses/ with ceremonies/ 
The new Christ or redimer of the Papists.  and rites/ with fasting and hunger/ with invocating of Saints/ and worshipping of images/ with abstinence from marriage/ and going wolworth/ with wicked vows/ and observing of such religions as they of there own brain/ with out God's word have devised. All which trū●pery have there merit appointed by the pope/ without whose authority they hold opinion/ that neither these nor Christ himself can profit any man: And what is this else/ then in word to confess Christ and to deny him in deed as Sabellius, and these other forenamed naughtipaks did? 
Nestorius' the heretic.  And somewhat to speak speacilly of Nestorius/ the virgin priest/ and bishop of Constantinople/ about 424. year after Christ: The devil stirrid him up (as the ancient Greek Doctor Theodoretus wryeth in his 4. book Heret. fabu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Theodoret de Hereticis fab. lib. 4.  (that is) to troub●le the simpleness of our faith/ which i● vo●d of all craft/ with subtle Sophisms. And what else doth the Pope/ and all the cannon lawyers/ and the school Doctors and the rest of the sectaries of that heresy/ than darken and obscure with there vain Sophistry/ 
Nestorius' called himself Orthodox.  the plain and simple sense of the blessed word of God? He saith further of Nestorius that he covered himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (that is) under the colour and cloak of the name (Orthodox) And doth not D. Gardiner the like in his hotch potch book set out under the name of Marcus Antonius? 
D. Steph Gardyner was a f●ayd to put his name to M Antonius because he can not justify the doctrine unless he himself be judge.  Where although he hide his own name throughout the book usurping the name of Orthodox/ as Nestorius did/ yet may the reader easily perceive/ by his fear/ to declare his name that he would rather have recantid twis● more/ than to have burned once/ though he were sure that for religion no man was/ nor should be put to death in king Edward's days unless he denied some express Article of our creed. But now bludshedinge declareth of what spirit the Papists be/ how they esteem and love sacrifice and death better than merci. 
Theodoret wrote against Nestorius.  The same Theodoret also said of Nestorius (besides the disclosing of his heresies) that he sought the favour of the people with crouching in a black countenance/ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is/ hunting and desiring to be esteemed a chaste liver/ by reason of the paleness of his countenance: And do not the most part/ 
Nestorius' covered his hypocrisy with supersti●iose apa●ell as the Papists do.  yea & chiefly the most noted for holiness/ of your monks friars and dissembling wifeless priests/ etc. do the like? will you know what manor of man Ne●torius the Heretic was? look upon a popish monk or friar/ and ye see his lively image? Nay but you will say small faith is to be given to Theodoret ●or D. Gardiner in his book against my lord of Canterbery saith he was suspectid to be a Nestorian/ And D. Watson in the convocation house in the hearing of five hundredth people said that he ●s a Nestorian To this ye see Theodoret answereth for himself/ 
D. watson belied Theod. inthe convocation house openly.  condemning them both/ for slaunderose liars/ with his large and earnest writing against Nestorius  
But what remedy when the Papists/ by evident truth have the flat overthrow/ they must needs defend themselves with lies/ for these be so stubborn that it is lyk they would rather deny God then rekant unless the fear of death should examen them/ for than would they not give place to the weather cock in readiness of tourninge. 
Aug. de heresibus.  S. Austen also with other/ maketh mention of a sect of Heretics/ which were called Heracleonitae/ 
The comparison of the Papists with the heretics named Heracleonite  who used a superstition in the burial of the dead/ condemned in the church of God. And of them he saith: feru●●tur autem suos mor●entes novo modo quasi redime●re, id est per oleum, balsamum, & aquam, & invocationes quas Hebraicis verbis dicunt super capit● eorum: It is reported of them (saith S. Aust● that they have a new kind of redemption for such as die amongst them which is done with oil/ balsam/ & water/ and by certain invocations & prayers that they say over the heads of the dead with Hebrew words. If S. Austen were alive at these days/ 
The burial of the dead amongst t●ese▪ Heretics and 〈◊〉 Papists agree●●.  & saw what a work the popish sec● make about the burying of there dead ● with there Oiling Perfuning Sensing & sprinkelling of there conjured water/ and with there mumbling/ and pattering of words/ which the people understand no better then hebrew/ Think you not he would judge the Papists to be as mad as the Heracleonits? The fashion of cunly burying the dead/ was godly setforth in the last book of common prayer made in king Edward's days/ aswell for the reverent using of the dead corpse/ as for the consolation and edifying of the congregation present. The unnecessary cure of the dead/ was by special commandment forbidden to priests in the old Testament. 
Nu. 6.  And Christ himself forbade his disciples to truble themselves with that care. 
Math. 8.  And yet is there no one thing more regarded in the papacy/ and no marvel/ 
Luc. 9  so greet lucre and gain hanging upon it. 
Tertullianus lib. 4. contra Marcionem Nu. 6.  How be it Tertul. in his fourth book against Martion seemeth to prove aswell/ by the vj. Cap. of levit. as by the 9 of Luk. that a priest ought not to come to them that be dead/ no thought it were his father/ his mother/ or his brother/ because priests have some agreement with the study of the Nazares for the 〈◊〉 of the kingdom of God The papists ha●e brought a number of o●her 〈…〉 out of the old Testament/ as a 〈◊〉/ vestments/ m●tare altars/ etc. saving that priests wives they left behind them/ which were allowed by God's word in the old Testament not as a ceremony/ 
The God that the papists look upon is Gain.  but as a thing necessary/ And in stead of them they have recompensed themselves/ with diligence in oiling/ anointing/ sensing and other ceremonies about the dead. And no small profit hangeth upon these two points. For lak of wives increaseth there estimation in the sight of the ignor●●. And there pains about the dead increaseth there purse and upholdeth there devised purgatory/ with no small gain. Wherefore they had rather agree in heresy with the Heraclionits a thousand times/ then they would either have wy●es or lose burial commodities. 
The Eunomians and the Papists comparid together. Sozo menus li. uj.ca.xxuj.  Brefenes that I study for will not suffer me to compare/ the Eunomians with the Papists in so many things as I might/ but this one thing I may not pass over. They persuaded there disciples that no sin should hurt them/ that were partakers of their mysteries: And do not the Papists say that he shall not be dampened that is buried in S. Frances coat? 
Stella clericor●m.  And do not some of them hold that a priest shall not be dampened because he maketh his maker? And that temptation shall not overthrow them which be entered in to this or that kind of order?  
Now forasmuch as the Papists do teach the selfsame doctrine with the Eunomians how shall we doubt of there agreement otherwise? The sect of heretics that were called Euch●tae or Psalliani of whom Epiphanius maketh mention contra Massili●●os, 
Euchitae.  and Saint Austen de haeresibus who for mumbling up of their long prayers were called the praying heretics (for so soundeth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) they would never cease praying and singing of Psalms day and night. And so much they gave themselves to prayer that they thought themselves bound to do nothing else: Not to get there living with the sweat of there brows/ Not to truble themselves with any office that concerned the commonwealth/ Not to study or to put their hand to any kind of labour: But to live in continual idleness/ in only eating/ drinking/ sleaping/ and praying. Of whom also thus writeth the ancient Greek author/ 
Euchite called themselves spiritual men.  Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Theodoretus li. iiij. de hereticis fabulis.  The English whereof is this. And the miserable wretches being/ deceived/ give themselves to no kind of w●rk for they call themselves spiritual men. But giving themselves to praying/ they sleep the most part of the day. 
The papists and the heretics called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comparid together.  I pray the gentle Reader may not a man see the life of monks friars canons etc. yea and of these priests/ whom the pope compelleth to be virgins against there will/ in Cathedral churches/ and else where agree with the doings of these heretics? what other account can the most of the pope's creatures make of there life/ then might these Heretics? 
Donatistae  The Donatists and the priscillianists, were followers the one of Manicheus and Gnostici and the other of the Arrians and Cathari. wherefore there opininions be somewhat before touched. 
S. Austen de heresibus.  Yet this one thing I can not omit which S. Austen and other do note of the priscillianists the spanish heretics. This saying (saith he) is allowed & commended amongst them: 
priscillianists the spanish heretics.  jura periura secretum prodere noli: swear and forswear and utter no secrets. Oh how well this rule is observed of the Papists. This is such a maxim amongst them/ that almost all there fetches and practices against Christ/ be compassed with perjury. 
Perimy amongst the Papists is lawful-  I would feign learn an answer to this question/ how many Papists be there this day in England/ being born in England that were not either traitors to there prince king Henry the VIII. or else periurid upon the holy Evangelists? Our Doctrine which is taught by the scriptures of God & was confirmed with the shedding of Christ's blood upon the Cross/ is blasphemosly reportid by Martin & his fellows/ in the last end of the first Chap. of his book to have his beginning of lechery/ and to end in Sedition and treason/ which saying is so maliciose/ that it would stir any true and earnest favourer either of God's word/ or of the realm/ if it had not been uttered by the pen of a periurid traitor: what man can be dumb/ when he seeth true men falsely accused/ of heresy/ sedition and treason/ by a book set out in print? Yea by a book dedicatid to the Queen herself? But write on and spare not/ God be praised we have not only sponges to put out that ye write/ but we have also pencils to paint you in your colours: and be you well asuerid the world shall see (God willing) ye have made a smoke wherewith to put out your own eyes. 
Of the genealogy of the popish heresy.  The Genealogy of popry is not unknown to the world/ & that it might the better be known/ I turned a tragedy into the English tongue which was first written by the excellent learned father Bernhardinus Ochinus Senensis & did cause it to be printed/ where it is showed by a continual discourse/ even from the beginning how the pope's authority first began with flattery/ 
fflatte●y Ignorance Superstition lying and Sufferance have made the pope a God.  and waxed strong by ignorance/ and superstition of Princes/ and how in time sufferance/ made the pope's traitors/ whereby they took upon them such boldness that being before but the Emperor's chaplains they challendgid to be the Emperor's masters. In so much that Hildebrand a pope of Rome and first a monk/ 
Gregory the vij pope of Rome made the Empereour stand 〈◊〉 fort iij. days in frost and snow without door A. g●od lesson for the clergy how they shall keep lay men's neks under their gyedell·  otherwise named Gregorius .7. was neither ashamed nor afraid to force Henry the fourth (than being Emperor) to stand 3 days/ barfote/ in the frosty time of winter/ without door/ and would not suffer the Emperor/ to be admitted to his presence. This treason of the pope's was alway upholdid and defended/ by perjure/ hypocrisy/ idolatry/ & a continual forge of lying/ all which abominations/ being once entered into the church of Rome/ have not severed themselves from the beginning/ but keep together/ not only in the pope/ but in all papists to this day. And for a more large proof of the continuance of perjury among the Papists/ if it may please you to read a piece of there doings/ in the popish general counsel at Constance/ ye shall affirm my saying to be truth. 
Ih●n Hus and Hier●m of Praga were 〈◊〉 sid ●y the counsel to come ●afe and go ●efe/ and yet were they c●ntra●● to the fa●th/ta●●n and burned.  It may please you to understand/ that the worthy Martyrs of jesus Christ joan. Huss and Hier. a Praga, were called to this general counsel and faith was made to them that by safe conduct/ they should come safe/ and return safe where you see/ the first point is of the spanish Heretics/ that is to say (jura) swear. But when the papists had once caught them/ they brak promise with them/ and would not suffer them to depart/ but like false murderers burned them/ Lo there is (periura) forswear. Yet lest they should seem to do any thing wherein all there sect did not consent (establishing this practice of the priscillianists) they made this Antichristian law/ in the 19 seszion. 
Concilium Constantiense ses●ione nineteen.   
Praesens sancta synodus, ex quovis saluo conductu, per Imperatorem, Reges & allies seculi principes, haereticis, vel de haeresi diffamatis, Putantes eos sic de suis err●ri●us revocare quccunque vinculo se astrinxerint conc●sso, nullum fidei Catholicae, vel jurisdictioni Ecclesiasticae praeiudicium generari, vel impedimentum praestari posse seu debe●e declarat, quo minus dicto saluo conducto non o●stante, lic●at judici compe●enti & ecclesiastico, de huiusmodi personarum erroribus inquirere, & alias contra cos debite procedere, eosdemque punire, quantum justitia suadebit, si suos errores revocare pertinaciter recusaverint, etiam si saluo conducto confisi ad locum venerint judicij, alias vero non venturi, nec sic promittentem, cum alias fecerit quod in ipso erat, ex hoc in aliquo remansisse obligatum. The English whereof is this.  
This present holy counsel/ doth publish and declare/ 
The popish council of Constance maketh perjury lawful ●y a law/ judge whether the holy ghost were there or not.  that there can no preiudicie hurt or hindrance cum to the Catholic faith/ or to the Ecclesiastical jurisdiction/ by reason of any safe conduct/ grantid by the emperor/ by kings or other princes of the earth/ to any which either be heretics or diffancd of heresy/ for what promise or bond soever the same princes have made unto them (there safe conduct not withstanding) it is lawful to any competent Ecclesiastical judge/ to inquire of the errors/ yea although they come to the place of judgement/ trusting upon there safe conduct/ so that otherwise/ they would not have cum/ Neither is he that maketh such promise/ any whit bound to perform it/ if he have done tha●/ that in him lay otherwise. By this wicked decree of of General Counsel thou mayst aswell see/ the error of a general counsel/ as the error of the Priscillianists (though not by express name/ 

The practice of this popish general council and the doctrine of the Priscillianis●s agree.  
A general counsel doth err. jovinian and the Papists comparid together.   yet in deed) confirmed amongst the Papists/ which by Saint Austen Irene Epiphanius. Theodoret. etc. is in these heretics most worthily condemned.  
Saint Hierom. calleth jovinian the Epicure of the Christians. Whom he so judgeth because of his worldly pleasures/ and voluptuose life. But was there ever such voluptuose swines as the pope and his creatures be? look upon there far/ there apparel/ there houses/ their moils/ there whores/ there boy's/ there trains of ruffians/ there daily carding/ dicing/ swearing facing/ pouling/ thieving/ & such like abominations/ continued and maintained in there houses. Consider the daily provisions/ made to maintain there gluttonny/ to continue there pride/ to enlarge there pleasures: and jovinian shallbe counted but a counterfeit epicure to the most part of these lordly creatures of the pope's generation. 
These opinions of the Eustachians be To. con. gen. 1. p. 287.  Neither Epicurus/ nor Aristippus/ nor Sardanapalus/ never sought more means/ for belly far●/ and worldly pleasures then have these holy father's/ 
The agreement of the Papists with the heretics named Eustachiani.  who und the colour of (holy) and (ffather) fill Christendom full of the wicked children of the devil. We read also of a certain sect of Heretics who were called of some Eustathians/ and of other Some Eustachians in the time of the Council holden at Gangris in Paphlagonia about the year of our lord 324 And these heretics had sundry usages/ 
27. q. 2 decret. ex Grego. in reg●stro et caetera  and held diverse opinions/ which be in these days allowed and maintained by the Papists. First/ they persuaded the people to leave the yoke of matrimony/ & to profess abstinence from marriage. The Papists teach the lawfulness hereof and the necessity also of the observation of it when it is done/ in sundry places of there devilish cannon law. The preface of this counsel also saith of these Heretics. Vestibus communibus spretis, novos etiam, & insolitos habitus assumpsisse (that is) that they did refuse to wear the usual garments & did put upon them garments of strange fashions And I pray you do not your popish monks/ friars/ canons/ nonce/ Anchors/ hermit's/ priests/ abbots/ prior's/ bishops/ cardinals/ yea and the pope himself the head of this heretical sect/ do the like? And such a desire have the monks/ friars etc. to vary from the common sort of people in apparel/ that they can not agree among themselves which is best for there purpose/ wherein they may most easily feign holiness/ and deceive the people And therefore have they asmany colours & fashions of apparel/ 
Gangrene cons. ca xii.  and strange kinds of disgysing themselves with shavings/ and otherwise/ as they have diversities of there religions/ which be almost infinite. What is this else but to renyne again the strange behaviour of these Heretics the Eustachians condemned as appeareth in the old counsel holden so many years agone? Moreover the same counsel saith of these heretics thus. Primitias quoque fructuum, & oblationes eorum, quas veterum institutio, ecclesijs tribuit, sibimet vendicasse, id est, propria ratiocinatione doctrinae, tanquam sanctis sibi eas offerri dare, apud se, & inter se dispensandas (that is) Moreover the first fruits and offerings of the people which by the old institution of the elders and fathers were appointed to the congregations: 
The first fouts for living be not unhonest/ but when it is challenged under the name of holiness.  the same did they challenge to themselves/ & that in consideration of there learning & holiness these things ought to be offirid unto them/ and distributid amongst them as to men that were holy.  
Now consider good reader whether the popish priests take the tithes of the people/ and convert them to there own use/ not only taking/ that is necessary and and sufficient to feed & clothe themselves/ and convenient family/ but also to maintain there Epicurishe pomp/ as I have before declared/ comparing them with jovinian. And I report me to thee all so whether they challenge not (as the other rank heretics the Eustachians did) these tithes under the name of duty to the holy church/ calling themselves (holy) and that therefore these things should belong unto them/ as these heretics the Eustachians did? Fourthly if a servant myndid to enter there religion/ and to take there habit upon him/ he might abide in there clokid religion/ in despite of his master. And what? se you not the self-same in practice/ and allowed for godliness among the Papists. Many of there women/ did clypp there hear under a pretence of holiness: And do not the popish nonce the same? Carnium cibos ●anquam illicitos reputabant, They judged fleshmeat/ as a thing unlawful? So do the Papists at sundry times by them appointid. Moreover Presbyteros qui Matrimonia contraxerunt sperni debere dicunt (that is) They say/ that that such priests as have contractid matrimony ought to be contemned. Behold good reader it is an heresy of the Eustachians to contemn a married Priest. 
It is an heresy of the Eustach●●ans to condemn a married priest in the furs● tom. of the general counseles 287. leaf.  And therefore did the same counsel excomunicat all those that refused to receive the Sacrament ministrid at a Married Priests hands. These horrible Errors/ heresies/ & blasphemies against God/ the learned of Christendom/ continewingly five hundredth year after Christ condemned & destroyed. Which you see/ by our new popish heretics/ revokid/ reviuid/ maintained and defended. 
The papists be usurpers of the names of Catolik and Orthodox as Nestorius and the Donatists were and of the church etc  And yet will they have the name of holy/ of Catholic/ of Orthodox/ as the Eustachians as Nestorius & the Donatists' would & of the church/ yea & that of such a church as can not err. And there adversaries/ must be called sediciose heretics/ schismatics/ thieves & traitors. Thus turn they allthings quite upsydoune/ light they call darkness/ & darkness light/ evil good and good evil. Wherefore it behoveth all men of God/ manfulli and without fear to bend themselves against these rank heretics and enemies of God: and to call upon almighty God with earnest/ fervent/ and hearty prayer that he will of his infinite goodness and mercy throw do● Antichrist of Rome the head of there sect with all this shaven sectaries & 〈◊〉 trumpery/ And purge his church of these rotten & heretical members. That his l●uely word/ may have free passage among his people/ whereby his choose flock dispersid/ may be gathered together to the magnifying of his holy name/ and the eternal comfort of his afflictid people. It were to long a matter/ to compare the Papists with all the rest of the heretics/ and requireth rather a special treatise where th●●hing might be amplified as it is worthy: then 〈◊〉 to be touched as ye see 〈◊〉 hath caused me for my defence. If in this point I have written any thing that pleaseth thee (good reader) I pray the give God the thanks and also to render to Martin and his fellows there deserved thanks likewise/ 
Occasion breedeth talk.  who have pricked me to prove what I could say when they called me heretic. Somewhat ye see my pen by God's help hath brought forth. And if Martin and his fellows continue their talk/ they may chance to here more/ that shallbe as pleasant to them as this/ if there doings be worth the answer. I have pen/ ink/ paper and quietness God be praisid enough all which they have aswell as I/ But one thing I have on my side that they have not/ which is a comfort to me/ and truble to them/ and that is/ Truth. 
The Papists build not upon God's word.  Truth I say is on my side/ as it is plain by my profess/ not grounded upon things that may err and deceive (as may traditions and doctrines of man/ wherapon the Papists chiefly ground themselves) but upon the infallible word of God taught in the old and new Testament/ by the holy patriarchs/ prophet's/ Apostles/ and Christ/ and have added the testimonies of the most aunceant and godly martyrs/ and father's. From whom ye see these heretics wanderid/ every man his own ways And ye see also that the Papists/ follow the heretics/ not only one/ but many/ and that the most notable heretics/ not only matching/ but exceeding them/ in many of there own heresies and abominations.  
Whereof Christian reader as thou mayst be judge/ remembering the discourse which I have made: so trust I that if thy heart be single/ and mind uncorrupt/ upright/ and void of partiality/ the very judgement of thy conscience will stir thy tongue hereafter to name them as they be.   

The VII. Chapter. Martin's notable and shameless lying/ and falsifienge of authors is disclosid/ and confutid concluding by his own reasons that the Papists be both Heretics and lechers/ with a declaration that the chief old Heretics and infectors of Christendom with erroneus opinions were unmarried Priests or Monks etc? Wherein Martin by his own reason is provid a lechor an heretic and a traitor.  
THis long discourse have I made to this end (as I have/ before declared) that it might appear whether part were heretics. And seeing I have with diligent weighing aswell by the scriptures as by aunc●ant writers (grounding myself upon the very definition of an heretic) found Martin and his fellows guilty with the most rank heretics that have been in the church of god/ so that justly they can not deny/ but that they have the overthrow I will take this as a field won. And now turning my pen again to Martin thus I resume his mayor from the which upon necessary discorse/ offered by Martin's order in this book I have so long digressid.  
Heresy and lechery sayest thou Mar●in be commonly joined together/ 
martyn's own words.  and in ●he 4 leaf of thy book thou sayst (Heresy ●ysseth not to keep lechery company) whereunto I add this minor or mean proposition. But the Papists be heretics (which I have at large provid) ergo (to ●on Martin you Papists be lechers. 
martyn's reason turned against himself proveth the Papists both heretics and lechers.  Lo ●t is often times seen/ he that willbe busy ●urling stones at the son/ shall have thē●ight upon his own pate. To what purpose I pray the didst thou speak of Sim. Magus, Basilides, Carpocrates, and such other heretics/ if it were not to give him occasion/ that should confute thy foolishness/ to search how the opinions of the Papists and thereagree together? If it were to declare that because they were Heretics/ they must also be lechers: The same induction being now brought against the and thy fellows/ must be no less able to prove thee and all other Papists ●echors: seeing they be showed by plain demonstration to be heretics If it were to prove us heretics/ because ye feign us with your lying tongue to be lechers/ them should it follow/ that all whores of the stews/ and whoremongers were heretics/ which I am sure the Papists dare not say/ for fear of inquisitio haereticae prau●tatis that is now entered into England ● like with the Spaniards to destroy the l●●bertie of the English nation/ 
The bishop's inquisition for heresy will undo England if it ●e not lo●id to in time.  whereby n● doubt shortly the noses of the nobility shallbe holden to the gryndstone/ and th● necks of the commons/ tied under th● priests girdles/ from which misery I b●●sech jesus Christ save so many as favour from the bottom of there heart Christ and the noble realm of England. Amen.  
But it may be/ that ye sought some occasion in the beginninng of your book to d●●uise a quarrel by a colour of your rhetoric called Canina facundia i dogs eloquence/ 
Martin's weak kinds of reasoning.  whereby to bring married priests into haterid: in alleging that the first marie● priests in Spain/ in Rome/ in ffraunc● in Itali/ and so forth where ye will/ were heretics. And yet if ye had myndid tha● proof/ ye should have named none heretics/ but such as were married priests.  
But seeing all those heretics whom ye name were unmarried/ as it is evident by there opinion condempnig marriage ● your argument is turnid against you● self/ for that they were heretics/ and l●●chors/ as you hold/ and unmarried virgin priests/ as you Papists be. And wha● ●old ye conclude thereof/ if it were true? ●old ye by this/ define that all married priest's be heretics? That kind of reasoning is not unlike to this? 
Gen. 4.  The first ●orn child that Adam had was wicked/ namely cain. 
Gen. 16. Martin's reason Confutid with the like.  The first born child that Abra●am, had/ was wicked/ namely Ishmael/ The ●irst born child that Isaac had/ was wicked ●amely Esau. Ergo the first born and elder children of all men be wicked. Or else ●his way. 
Sam. 15.  saul was the first king that ●as chosen to rule Israel/ and he was ●n evil man. 
Titus Livius Dec. 1. lib. 2.  Romulus the first king in Rome/ who like a most trayterose tyrant bylled his own brother Remus wherefore he also was an evil man. The firstkin●e in Spain was a tyrant/ 
Albertus Cran●. li. iij. ca xxilj. 〈◊〉 gottor●●.  that came ●ut of Gothia. The first king in France ●hat obtained any general rule alone was the Tyrant Clodoveus/ which when ●e had overcum the Persians/ 

Poli. in the 〈◊〉 story of England.  
The 〈◊〉 of the old heresies in sond●y 〈◊〉 were 〈◊〉 priesis that pretended virginity Ep. lib. ●i.   occupied ●he kingdom of ffraunce by tyranny. The ●irst Emperor was julius Caesar, who enured by civil war/ treason/ and tyranny, ●he first king in England that rained a ●on/ drove out the other kings/ and occupied there lands and posseszions by tyranny: will you now therefore conclude that ●ll kings be naughty men and tyrants?  

1 The first heretic that ever was after Christ abhorred the godly marriage of Priests and kept a whore.  If this kind of reasoning seem so goo● in your sight▪ then I pray you hearken t● this other like thereunto. The first heret●●que that ever was in all the world after Christ's death was Simon Magus of Samari● who having not the gift of sole life/ wol● not enter the holy state of matrimony/ bu● following/ or rather beginning the popi●●he kind of chastity/ kept a harlot name● Selene/ 
2 The first heretic in Persia abhorred the marriage of priests Aug. Epistola lxxiiij. Deuterio CCxliiij. after Christ.  or Helena as some do call her▪ The first Heretic that was in Persi● was Manes/ the first root of the heretics called Mamcheis who lyvid in su●● chastity/ as the popish priests do/ not only refusing to marry himself/ but conde●pning marriage in the ministers of hi● sect/ 
3 The first Anabaptist was an unmarried priest  whom they called (as Saint Auste● Epist. 72. saith) Electos. The first Anabaptist in Rome was Novatus the heretic a● unmarried priest whose sect allowed no● marriage in their priests and denied rep●tance to offenders. 
4 The first heretic in spain abhorred marriages of priests.  The first heretik● that sprung in Spain were the Priscilliani●stes/ (as Saint Austen witnesseth) abou● the year of our lord 386 who so much abhorred the marriage of priests and of other of there sect/ 
Aug. de heret.  that they caused the same practice which now most shamefully is practised in England (that is to say they caused to be divorsid viros â nolentibus foeminis, & foeminas, â nolentibus viris i men from there unwilling wives/ 
5 The first notable heretic in in England was a unmarried monk. ano Dom. 400.  and wives from there unwilling husbands (as Saint Austen saith) The author of that sect was Priscillianus an unmarried Bushop of Abile in Spain. The first notable Heretic of England was pelagius a monk/ about 400 year after Christ/ who lived such a single life as the Papists now do. 
6 The first notable heretic in Africa was an unmarried priest.   
And about a hundredth year before him The first notable heretic in Africa was Arrius an unmarried priest of Alexandria as both Epiphanius Eusebius/ and other do witness whose virginity was much lyk to doctor weston's saving that Arrius, kept himself close/ and Doctor westons knavery is known to all men. 
7 The first notable heretic in Armenia and Paphlagonia was an unmarried priest.  The first heretics in Paphlagonia, and Armenia were Eustachiani, whose chief heresy was the condempning of priest's marriage/ so that they refused to receive the communion at the hands of such priests as were married for the which thing they were condemned as I have before declared in the Council held at Gangris about the time of the Nicene Council which was confirmed by the sixth synod in Trullo/ 
Anno. D. 324.  holden at Constantinople. And from whence came the doctrine of Machomet/ which now is followed of the Turks and Saracens/ 
Sergius an unmarried monk was the furst beginner of the Turcks law.  and is much largelyer spread abroad then is the doctrine of Christ? came it not from Sergius an unmarried monk/ that fled for his naughtiness from Byzans/ of whose leszons Mahomet mad his Alcoran? 
Heresy and lechery meet together in unmarried Priests.  And all heretics before the time of Heividius (if it were true as vow say that helvidius were the first married priest in Christendom) were unmarried priests: Yet were some of them Stupratores virginum, & depopulatores matrimoniorum ravishers of virgins and defylers of matrimony as Saint Cyprian writeth of Novatus. 
S. Cyprian lib. j epist. iij.  Some livid in luxuria & voluptatibus as you testify of Carpocrates, etc. now to conclude All these of whom I have spoken/ were priests/ & unmarried priests & heretics/ 
The sophistical reasoning of the Papists disclosid/ and 〈◊〉 the like confu●id.  ergo all your popish virgin priests (if your reason were good) that marry not/ be heretics. And now ye see what ye have wone with reasoning ab inde finito ad universale. Which kind of reasoning is commonly used in the logic of you Papists. As one special place amongst many other/ the reader shall find in Gardiner's book against my lord of Cannterbery which appeareth in my said lord of Canterberies bok in the latter end of the sixth pagine whereunto in the latter end of the VII. pagine/ 
S. Gardiner.  my lord maketh a learned answer/ openyge to the world Gardiner's unlearned kind of reasoning. If now Martin/ thou canst not devise some pretty kind of shift/ whereby thou mayst recant/ and make this reason nought/ thou hast shamed thyself with thy first Chapter/ The some whereof standeth upon this point: that heresy and lechery be commonly joined together. Which saying/ thou provest none otherwise true then that the first married priests in some countries were heretics/ and by certain notes/ etc. And like as it is a shame for the in such a weighty matter/ to make such a bald reason though thy grounds were true: so thy grounds being untrue thy rebuk is increased/ for who knoweth not that Saint Peter was a priest? and the gospel restifieth that he had a wife/ the Evangelists say that Christ healid Peter's wives mother of a fever. 
Math. 8. Luc. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 7. Clemens Alex.   
And Clemens Alexandrinus testifieth that he did not put her away/ but continued with her till she died in martyrdom for Christ's sake/ which Martin denieth/ and the same Clement sayeth that Peter spoke to her when she was in dying saying to her Vxor memento Domini wife remember the lord/ and that this is true Saint Hierom against jovinian can not deny And I am sure thou wilt not deny but that Peter dwelled XXV. years at Rome (for so you Papists hold) Now if it were true/ that the first married priest in Italy (as thou dost allege for the proof of thy purpose) were an heretic/ then by this means should Peter be an heretic unless thou wilt say that Rome is not in Italy. For that it was not/ helvidius/ shallbe reasoned hereafter. 
Martin can not prove that the first married priest in France was an heretic by Turo●te●se concilium as he allegeth. To. ij. pa. ij.  And for further proof of thy purpose/ thou sayst also that the first married priest in France was an heretic/ which saying thou provest by the second council holden at Towers/ a worthy counsel I promise you/ of eight french pusshops all a great/ gathered together without the pope's consent/ which marreth all the matter by the judgement of the Papists. but let it be granted that it had been a general Council/ as it was none/ and that the bishops being all Papists had not been so: yet doth not the 20. Canon by the alleged prove thy purpose that the first married priest in France was an heretic. But it saith that this opinion (or heresy as this jolly counsel nameth it) a quodam presbytero primum surrexit. 
Ye may see by the Latin what antiquity and learning these bushops were of  sprang first of a certain priest/ not naming where he dwelled/ neither whether he were married or unmarried/ But upon this place ye note upon the margin of your bok/ The first married priest in France was an heretic. where all men may see of that place/ it may aswell be gathered that it was an unmarried priest. The place serveth aswell for the one as the other. Yea & it is to be thought that Heresis presbyterorum, not to be of the marriage of priests of France/ but some other heresy begun by certain priests. For if it had been an heresy/ married priests should not have been suffered to receive the communion. Look back in thy book of general councils one hundredth year/ and thou shalt find another Council/ held in the very same place at Towers/ in the time of Leo the first/ where the Council found fault with there forefathers which had made laws whereby to remove married priests from the communion/ and took upon them to moderate that wicked law/ 
D.xxxiiij. 〈◊〉 in preterito in Glosa.  which was before that time made by pope Syritius (a man altogether unlearned in the scriptures/ as by his reasonning hereafter shall appear) by the which moderation/ 
The straight law if Pope 〈◊〉 against the ●ariadge 〈◊〉 condemned by Concilium Turost. i. can. 2.442. after Christ.  it is evident that they did condemn the extremity and ungodly judgement of Syritius and other the enemies of priests marriages. The words of the Canon be these. Although it hath been ordained by our forefathers that what soever priest or deacon were convictid/ that he gave himself to the procreation of children/ he should abstain from the communion of the lord/ Nos tamen huic districtioni moderationem adhibentes, & justa Constitutione mollientes id decrevimus etc. We not withstanding that ordinance (saith the decree) adding a moderation to this rigour/ & tempering it with indifferency/ Thus have decreed. That a priest or deacon which remaineth in the desire of matrimony/ or else abstaineth not from procreation of children/ let him not ascend to any higher state or promotion/ neither offer sacrifices to God/ 
Married Priests be not removed from the communion.  or minister to the people. This only may be sufficient for them/ that they benot removed from the communion/ but that they may keep these things/ they must cut of drunkenness the mo●her of all vices etc.  
By this Canon it is plain good reader that 44● year after Christ it was no Heresy in france for a priest to have a wife/ nor whoredom neither/ (as Martin vylie termeth it)/ neither was it a filthy thing/ for than should the Counsel have done amiss to allow him to receive the communion/ 
442. after Christ in 〈◊〉 it was no 〈◊〉 for a priest to have a wife.  which was a more holy thing than ever was there Idol the mass caak. And although the superstition of these french bishops/ do somewhat appear in denying him to minister the communion to other/ yet doth their foolishness appear withal/ 
The Papists seem to hold that the 〈◊〉 of the minister 〈◊〉 tit●e the 〈…〉/ as do the anabaptists/ and the Eustachians.  in that they allow the married priest to receive it himself/ if he were (as Martin saith) an Heretic. Who can judge/ a matter of less weight to receive the communion then to minister it? Belike they were of this opinion/ that the uncleanness of the minister/ did hurt the thing ministrid Which was the opinion of the Heretics named Eustachiani as appeareth by the first and 4 Cannons of the Council holden at Gangris: 
Gangrense concilium, can. 1 et 4  and is at this day the opinion of the Anabaptists. And Martin with all such papists/ as say that a priest may not marry because of the uncleanness that should be in the minister after lying with his wife/ and therefore may not minister the Sacrament/ do declare that it is the plain opinion of the sect of the Papists as I have partly before touched. And although I have here matter enough wherewith to charge the Papists and Martin their proctor/ concerning this point/ that the uncleanness of the minister ought not to be regarded/ in case that marriage could make the minister unclean (as none but heretics and Papists say): I will leave that matter until another place/ where I intent to debate more at large the cleans of marriage in all states/ 
Martin's lie.  for this present it shall be sufficient for the reader to understand/ that Martin maketh a lie in telling the reader/ 
Synodus Turonen. 2. ca 13. Et. ca 14.  that the 30. Canon of the second Council at Towers/ in France proveth that the first married priest in France was an Heretic. I pass over/ that even in the same 2. popish provincial counsel of Towers in France the XIII. canon granteth the bishop to have his wife as his sister. and so rule the ecclesiastical and his own house/ And also that the XIII. Canon of the same council maketh mention of the busshops' wife calling her Episcopa. 
Episcopa.   
That is to say the bishops wife or bishops/ charging all bishops that lak wives/ that they shall have no company or train of women following them etc. unless they have wives. And to set one Papist●●●aynst another and to bea● you with 〈◊〉 oun Doctors look in the bok named Manipulus Curatorum/ 
Manipulus Curatorum.  where the Papist Guido de monte Rocherij. confesseth speaking of the Sacrament of orders/ that in the primative church/ priests had wives/ and that they were called Presbyterae/ and these be his very words. Pressbytera autem vocatur, quia secundum morem primitivae ecclesiae erat uxor presbyteri/ (that is to say/ the priests wife is called Presbytera/ 
Presbytera.  because that according to the fashion of the primitive Church/ she was the priests wife.  
And thus ye see that we do not only prove by your own Doctors that priests had wives in the primative church/ but we also show how they were then named. 
S. Hylary bishop of Potiers in france was married MCC years agone.  And I will also teach Martin that this is written of S. Hylary bishop of potiers in France (two hundredth year before the 2. Counsel at Towers that he alleged) that he was both a bishop/ and a married bishop/ And lest Martin should say that he abstained from his wife/ which he had before he was bishop (as he falsely saith all bishops do) I shall desire the to call to remembrance/ the epistle that he wrote being an old man (as he saith himself there) to his daughter Abram, who was so young that he doutid whether she could understand his writing or not/ 
The words of Buss●op Hilari to his daughter Abram.  and therefore said unto her Tu vero si quid minus, per aetatem in hymno, & epistola intelligis, interroga matrem tuam. If by reason of your tender age/ ye can not understand the hymn & the Epistle/ ask your mother/ and immediately he calleth her his most dear daughter. Whereby it may appear in Saint Hylaries days it was lawful for a bus●hop in France to have a wife/ for otherwise the holy man Hylary/ would not have used it. And the age of himself/ and the youth of his daughter/ seem to prove that she was begotten after he was made bus●hop. 
Martin condemneth S. Hilary for an Heretic.  But Martin like himself/ trium●pheth saying no bushops had wives bu● heretics/ wherein his railing tongue condemneth Hylary for an Heretic/ i● any man would believe him/ But his tongue is no slander/ to all such as know him God be praisid. Also for further proof of his purpose he alleged out of Sain● Hierom against helvidius that the firs● married priest in Italy/ 
Martin 〈◊〉 S. Hieron.  yea in the whol● world (as he saith) was an Heretic Mark now good reader and thou sha● here a gloriose lie of martin's. I call it gloriose/ because he hath set it forth with such a glory not here only/ but hereafter in the 118. leaf also. 
Fo. iij. Martin's ●un words  Martin's words in his first place be these. In Italy the first priest that married: was he any better? (meaning then an heretic) S. Hierom saith it was helvidius the heretic which de●yed our blessed lady to have continued a virgin. These be the words of the great cl●●k Master Doctor Martin the lawyer (as off himself he saith) but I might/ better have said/ of D. Martin the liar. For doubtless he is a thousand fold better seen in lying than lawing. Which appeareth not only by the most part of the notes in the margin in his first Chapter (pointing to the text of like truth) that be most commonly lies: but also by this place/ and an infinite number of other/ where he belieth falsely the old Writers/ not only in falsely turning them/ and writhing there sayings against there meanings: but also in most falsely avouching them to say/ 
Martin belieeth the old writers.  that they say not/ as in this place/ he maketh a most shameful lie upon Saint Hierom. for I assuer the good reader that Saint Hierom saith not in all his book against helvidius that he was (as Martin reporteth) the first married priest in Itally No Saint Hierom saith not that helvidius was married/ and how may it then be true that Saint Hierom saith he was the first married priest in Italy? So now ye see that Martin is not contented to make one lie upon Saint Hierom/ but he must also lay one in another's neck/ reporting Saint Hierom to say that helvidius was the first priest that married in Italy: because it is a lie that he was married at all/ And yet saith Martin S. Hierom reporteth that he was not only married/ but also the first married priest in Italy. And in this point also Martin is not a little to be blamed that he doth not only belie Saint Hierom/ but also the thing itself is a lie which he feigneth S. Hierom to say, 
Martin ascribeth a lie to S. Hierom.  But you will ask me how I can prove that Saint Hierom saith not so? Forsooth two ways/ First I am contented to be judged by the whole book which S. Hierom hath written against helvidius. Secondarily I am content to let Martin himself be judge/ for these be his words which immediately follow this lie before written. 
Martin's words.  And (saith Martin) he saith not (meaning by S. High) that he was the first married priest in Italy/ lo god reader what need I to have any further condemnation for Martin in this point/ then his own pen? Well doth S. Hie. say so? no verily saith Martin. why then for shame suffereth he those lines before in the text? 
A note to be put in the margin of Martin's book.  & that note in the margin/ to stand in his book/ without adding unto it/ some such note as this is? Believe not Mar. in this place/ for here he lieth ●gregio●ly. Why but I pray you/ is it not enoghe for Martin to say that Saint Hierom saith not so? yes forsooth enoghe ●o prove the other saying a lie. 
Note that Martin turneth the word Sacerdos by the english word spiritual.  But to proceed/ if S. Hierom say not so/ I pray ●ou what saith he? marry (saith Martin) He saith not that he was the first mari●d priest in Italy. But the first priest that become both spiritual and temporal in 〈◊〉 the whole world. 
Martin defendeth one lie with another.  Now belike Martin ●ath lokid so narrowly to his matters ●hat he will not be taken with his accustomed fashion of dying. But what will 〈◊〉 say if this also be a lie? think you not 〈◊〉 them he were a meet man to lie for the whetstone? Verily god read this is no les 〈◊〉 lie them the other for this saying is not 〈◊〉 all Saint Hierom neither/ whereby 〈◊〉 may see his tongue so accustomed to 〈◊〉/ that he can not when he Would/ say truth? But I pray you what saith S. Hieron of helvidius? forsooth that which followeth in Latin in Martin's own book. these be his words. Solus in universo mundo laicus simul & sacerdos, The English whereof is this: he only in the whole world was both at once a priest and a lay man. In the which words thou mayest see good reader/ that there is no mention neither that he was the first married priest in Italy/ neither that he was the first married priest in all the whole world/ neither that he was married unless ye will say that all lay men be married/ yea if it were true that all lay men were married men yet is there never a word in Saint Hierom neither of (Italy) 
Martin's manifest untruth in alleging old authors.  nor of (first) nor of (last) nor of (marriage) Now may you see what credit is to be given to Martin wh●̄ he allegeth old authors. But it may be peradventure he will say the printer deceived him/ and put it in of his own head I think there be now/ plenty of such pri●●ters in England that print they care no● what/ so they may gain never so little though it be horrible blasphemy against God & his Angels as in the books tha● come forth daily pryntid by Cawawoo● and such like appeareth. But Marti● can not escape so/ for in 118 leaf 1. G. pa. 2. he maketh the self-same lie again/ and saith also there/ that the heretic helvidius was the first married priest that we read of in all Christendom. 
Martin confirmeth this lie with repeating the same in the 118. leaf 1. g. 2. pag. 2.  It is the property of some liars/ when they have told a lie once or twice or oftener/ that by often telling of there lies to other/ at last they think them true themselves/ and so it may be that Martin by often telling this vain fable/ doth now think it is a most true story. But seeing it is plainly showed that Martin faileth in the proof of his grounds where he intented to prove by induction/ the first married priest in Italy/ and in France/ & so forth/ were heretics (though he were able to make some proof of other married priests in other countries) 
A plain declaration that Martin's reasons prove not.  yet can not his reason hold as I have at large before declared/ because some parts of the Induction being improvid/ the reason runneth but from an indefinite/ to an universal/ which kind of reasoning young Sophisters in Cambridge be shent when they use.  
But Martin fearing lest all his brabbling will not serve his turn/ hath piked out a piece of Saint Hierom/ where he seemeth to note certain properties and qualities / which he saith be commonly in heretics/ and striveth to apply the same to such as had professed Christ's gospel in England. The words be these/ as he doth allege them. 
Notes pikid out of S. Hierom by Martin where by to know an heretic.  Raro haere●ici diligunt castitalem, & quicunque amare pudicitiam se simulant ut Manichaeus, Martion, Arrius, Tatianus, & instauratores veteris haereseos, Venenato ore mella promittunt, caeterum juxta Apostolum quae secretè agunt, turpe est di●ere.  
The English whereof (as you Martin have handelid it) doth evidently prove that you understood not the latin/ for this place doth so plainly set forth 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. wherefore that the reader may understand the true sense of it/ I will translate it truly/ that your falsehood in translation may apperare when my translation and yours shallbe laid together. 
Hierom. li. ij. in Osce. ix.  Heretics (saith S. Hierom) and all such as pretend that they love Chastity/ do very seldom l●●ue it in deed/ As Manichaeus, Martion, Arrius▪ Tatianus,/ and the renewers of the old heresy. They promise hon● with a poisoned mouth/ but accor●ding to the saying of the Apostle/ it i● a filthy thing to utter what they do in secret. Now mark good reader Saint Hierom in this place inveigheth sharply against the old Heretics which would not marry themselves/ 
The places of S. Hierom brought in by Martin be directly against himself.  nor allow marriage in other but pretended such a holiness with a show of virginity/ and hatred of marriage/ that with there holy looks & sweet words they deceived the people.  
Whereby thou mayst well perceive that this place of Saint Hieron maketh fully against such priests as say they have the gift of Chastity/ and have it not/ that live in whoredom and marry not/ that pretend holiness in the sight of the people but lead a filthy life in corners/ and in secret. And for example he nameth a number of heretics that were unmarried priests/ as the popish priests be/ and thought marriage to be to unclean a thing/ to be in a minister/ as all the Papists do/ let Martin himself deny if he can that these were unmarried/ so that there is nothing here/ that agreeth not fully with the Papists. Lo how ignorance blindeth Martin's eyes. Ye may see how he ●s felled with his own weapon. All the ●it he had could not/ or else of frowardness ●e would not/ make a sense of this place. But note his impudence/ In his translation out of the latin into the English/ 
Words added by Martin in Englishing the latin which be not in the latin of S. Hierom.  he putteth in these words (against the Sacrament of matrimony) which be not in the latin/ minding as it seemeth by a sleight/ for want of other proof to persuade the unlearned reader by this piece of S. Hierom that marriage is a Sacrament.  
Which if it so did/ yet were it no more for his purpose in this place/ than any vain talk of the moon/ or other by matter.  
So in this place we have also an other testimony of Martin's falsehood. & see plainly that the notes/ 
Martin's own marks declare him an heretic.  whereby he myndid to have (with the authority of Saint Hierom) describe us/ do paint himself and his popish virgin priests evidently to our eyes. But Martin suspecting by lyk that these notes also/ either could not at all/ or not sufficiently serve his purpose/ he proceedeth to another piece of S. Hierom. 
Hierom in Heir xxiiij  ●educinge as before/ his reason 〈◊〉 posteriore/ trusting that now he hath found out such notes/ whereby to prove us heretics/ as we can not avoid. And his notes be these. They give themselves t● gluttony to delicateness/ to eating of flesh (whom therefore Martin calleth fleshmo●●gers) to haunting of baynes/ they smel● of musk and perfumes/ and with sundry other ointments they procure themselves to be beautiful of body. I think Martin would never have meddled with this place/ 
Another place of S. Hierom brought in by Martin is against himself.  if it had not been for a desire that he had to turn the latin words (carnibus vescuntur) by the new found english term of fleshmongers/ rather than the eating of flesh/ as the word soundeth/ but the devise of such fantastical terms agreeth well with Martin's pen/ But to the purpose of this note/ all men know right well that as abstaining/ 
These old heretics were condemned amongst other opinions for that them disswadid men from eating of flesh.  doth not prove a good Christian man/ so doth not eating of flesh prove a man an heretic/ Manichaei, Tatiani, Montani, Cataphryges, Aeriani, Priscillianistae Saturninus, Basilidiani, and many other old archheretiks abstained from flesh and taught this Doctrine that the eating of flesh did defile a Christian man/ and yet notwithstanding there doctrine and abstinence/ they were rank Heretics.  
Wherefore it seemeth that S. Hierom did not find fault with them that eat flesh but with them that eat it not for the satisfying of there hunger/ but of their pleasure and in such case the eating of fish or of bread other/ is not commended. The Christian man abhorreth superfluous diet/ and the vain pleasure that is increased of eating without necessity/ 
The diet of a Christian man.  and without respect of the kind/ whether it be fish or flesh/ knowing that all creatures of God be good/ if they be taken with thanks giving/ for they be sanctified by the word of God and prayer. 
1. Timoth. 4.  And also that which entereth the mouth/ defileth not the man but that which cometh out of the mouth defileth the man/ 
Math. 15.  (that is to say) evil thoughts/ murder/ adultery/ whoredom theft false ●ortnes/ 
Martin with his notes maketh the Papists heretics  and slander. And where as Martin thinketh the other notes/ as smelling of musk/ and washing in baynes/ and painting of faces etc. be notes whereby to know Heretics: Then it is an easy matter in princes courts/ and busshops' houses/ and many other men's houses also/ to find out Heretics by the nose/ without the pope's kind of Inquisitio haereticae pravitatis. If (I say) the savours of Cy●et/ musk/ perfumes/ and ointments be sufficient notes to prove an heretic (as Martin's divinity out of S. Hierom seemeth to infer) Then must it also follow/ 
How a man man find out the rankest heretic in a company with his note by Martin's doctrine.  that the greater & stronger savour shall prove the greater and stronger heretic And then if a man would find out the Rankest heretic in a company/ his best way is to get him to a popish procession/ (for sermons be laid a side which reproved the abuse of such things) or to Mass/ specially upon a high day/ and he shall try out by his nose/ who is not only an heretic/ but also who is the most arrant/ and most rank Heretic above the rest. And it is like that the fayerer/ and greater nose shall do (in this case) the better service/ and therefore it might be thought good that the Queme/ in bestowing her bushopriks/ should consider not so much the learning of the party/ as whether he have a fair nose or not that is skilful in savours. For the bishop's nose (by this doctrine of Marrin) shall do him as good service/ as some handsome Sonner/ & in deed might some time smell out his master/ for the most can kerid heretic in the company. Well seeing it is so that we be condemned for heretics because we smell of perfumes & hot savours/ and delicate fare etc (If it be true that Martin saith) Then take you heed/ you silly sold Papists/ of your needles break fasts/ of your stretchbelly diverse/ of your gluttonuse suppers/ rear suppers blowsinge banquets/ & Epicureus far: Take heed of your hot wines/ of your hot spices/ and continual iunketing cheer/ Take heed how you use banns/ or strong savours/ Take heed ye paint not your faces to make ye seem more beautiful than you be in deed/ take heed ye carry not cloves or some like thing/ in your mouths to save your breath from stinking/ take heed ye dwell not in the north (which is an other of martyn's notes): for in case ye offend in these things/ your great learned proctor/ master Doctor Thomas Martin the lawyer by his divinity hath provid you all heretics. And as touching myself and other/ whom it pleaseth his masshepe/ to call heretics/ we are contentid let this be the issue: whether of the Papists or of us have more of these notes/ let than be called heretics with shame enough/ and let the other side be called catholics and Christians according to his clerkly determination. 
Martin.  Oh (saith Martin) if S. Hierom had lived in our days trow you that he would have written any less of our married priests? Verily it may be thought/ 
Winchester.  if he were a live at these days/ and saw Martin's writhing of his writing/ he would not judge Martin one of he wisest/ applying that/ S. Hierom spoke of the filthy unmarried heretics/ to the godly married priests of our days/ for besides all other profess this on ne (where S. Hierom saith he speaketh of them qui pudicitiam amare se simulant (as Martin also allegeth) that is/ 
Lib. 2. in 9 caput Osee.  which pretend they have a love to chastity) showed plainly that his sayings must be applied to such unmarried/ as the popish Priests be/ and can not be applied to them which without dissembling there infirmity for the avoiding of fornication take them wives/ and live in the godly state of matrimony  
Also besides his plain words qui pudici tiam amare se simulant. i. Which pretend that they love Chastity/ the heretics whom S. Hierom rehearseth for proof and example were unmarried priests/ 
Hierom in ca xi Daniel.  and therefore (as thou seest) must needs be applied to such a wifeless dissembling generation/ as the same Hierom noteth Antichrist there holy father. Yea and it is further to be thought that if he were this day alive/ he would commend ●. Luther/ Oecolampadius, D. Capito, Bucer, & ●. Peter Martyr/ for the sincerity of there doctrine/ & for that with writing upon the Scriptures they have given such a light/ as Saint Hierom his eyes would be joyful to see though it were with the retractation of other things/ besides those wherewith his friends charged him in his books against jovinian and such like as I have noted before. It is like that you fell into this wish of Saint Hieroms' life in these days/ because ye would find some way to tell the world (that Oecolampadius, Capito, 
Capito was no monk nor fr●er as Martin reporteth fol. iij.  and Munster, were munks or friars and afterward married men. No man can judge otherwise that noteth your process/ and perceiveth the desire that your tongue hath to lying. Well seeing Capito was no monk nor friar (as you report him) ye shall not choose but suffer me to say to you this is another of your lies/ for it is true that of these all that you report he was neither monk nor friar. And in case they had been as D. Luther. D. Bucer & the other were/ it could neither further your matter/ nor hurt ours/ unless it be to ease your tongue a little/ when it is desyrose to rail. And where you say their marriage was both against the law of God/ and the law of man/ and also where in the second chapter of your book you say it is an old heresy new scowerid I doubt not before I have done with you and your fellows/ ye shall see it provid before your face/ that it is an old truth taught by Christ and his Apostles/ newly by you Papists and Gods enemies made heresy. 
The marriage of priests is an old truth/ newly made heresy by the Papists.  In which discourse it shall also appear/ that D. Luther. D. Martyr/ etc. were not the first founders of this religion (as you slanderosly report) but the patriarchs/ the prophets and Christ and his Apostles. But to maintain your lie withal/ ye digress from your argument/ and fall to slandering of Luther ●nd the rest/ alleging that he rob Christ's church of one of the Sacraments ●allid the holy Sacrament of Matrimony. 
Martin understandeth not the Christian men when they say matrimony is no Sacrament and how that is to be understanded.  Thus Martin trouleth his tongue ●t will/ not knowing those learned men's sayings concerning matrimony/ whether & how they think it a Sacrament or not/ wherefore thou shalt understand good re●der that the opinion of these learned father's/ and of all other that fear God/ in ●hese days/ is grounded upon God's ●ord/ and it is this. If ye take the name ●f this word Sacrament largyly and am ●lye/ for any such action/ or thing as may represent another holy thing/ 
The word (Sacrament) may diversly be taken.  than they deny not but that Matrimony is a Sacrament because it representeth vn●● us the conjunction of Christ with his church. Whereof there is a plain testimony of Saint Paul in his Epistle to the Ephesians. 
Eph. ij.  Howbeit taking the word (Sacrament) after this sort ye shallbe forced to confess/ that there be not only seven Sacraments: 
Bernard Ser. In cena Domini.  but also a great number more/ as the washing of feet/ The wiping of the dust from the feet of the Apostles/ The embracing of young children in the arms/ 
johann. 13. Luc. 9.10.  And the most part of all Christ's actions. But if ye restrain the name and word (Sacrament) not only to those actions which represent spiritual things/ but also to those which be appointed in the new Testament by our Saviour and his Apostles to be ministered by certain words with commandment t● the same/ that they should so be ministerid with the offer and promise of forgiveness of sins: Then can not matrimony be put in the number of Sacraments namely of the new Testament/ because i● was ordained in Paradise before Adam● fall. 
Long time after Christ/ matrimony was not ministerid at church as platina writeth and other 5. q. 5. aliter.  And matrimony ministered befor● Christendom held after Christendom 1. Cor. ● Si infidelis discedit, discedat. Ergo matrimony is not a Sacrament of the new Testament. And ye read not that/ Matrimony was ministered by a priest at church unstill the time of pope Evaristus or until th● time of pope Sother (as Platina writeth in his life) who was 170 year after Christ and for the avoiding of privy contracts made first that decree/ that matrimony should be celebrat at church and by a priest. But seeing Martin brought in this matter but for a railing purpose/ I will leave it of with these few words for this present. And will tell the good reader of another solemn lie that Martin hath made whiles his tongue runnet railing after D. Luther. 
Martin belieth Luth. alleging his book de cap●iuitate Babylonica. And Pighius also.  He saith there/ that Luther hath written in his book De Captivitate. Babylonica, Si uxor non possit, aut non vult, ancilla venito. (that is to say) if the good wife can not/ or will not/ the good man may take his maid/ Speak again Martin/ where saith Luther these words? thou sayst in his book de captivitate Babylonica. The self same lie maketh Pighius of Lut. Controversia 15. Take that book in thy hand good reader/ and read it over/ and when thou findest there/ as Martin doth report/ I am content let it be said that I have slaunderid Martin/ if not/ testify with me that he is a lying witness/ and one of those Doctors whom Saint Peter calleth/ Pseudoprophetas in populo/ 
2. Pe. 2.  and falsos Doctores qui clam inducent sectas perniciosas.  
False prophets amongst the people/ and false lying Docturs/ which shall privily bring in perniciose sects: I assuer the good reader this is a foul lie that Martin the liar and Pighius his fellow maketh of Luther/ for that saying which they allege in latin/ as though it had been so by Luther penned/ is not in all that book/ where Martin most shamefully avoucheth the same to be. Schame ye not you Papists that such a loud lying babbler/ and so false and vain a man hath taken upon him the defence of your cause? whose own mouth and pen condemneth for an open liar? Tremble ye not to shed any man's blood/ upon the report of such an impudent man as he is? I will not hide from the good reader/ Luther's judgement in that book/ concerning that matter. In one place there speaking of the impediments of matrimony/ he saith that if the man be such a one by nature that it is impossible for him to do the duty of a husband: 
The Papists can not abide luther when he teacheth there own doctrine xxxiij. q. i quod aunt interrog.  then his contract with a woman/ shall not bind her to be his wife and this is his reason. quia error, & ignorantia virilis impotentiae, hic impedit matrimonium. Because saith he the error/ and the ignorance of the impotency of the man in this case letteth the matrimony. 
Gregori bishop of Rome/ writing to the bishop of Ravenna.  Which saying if you Papists would comdempne/ ye condemn the doctrine of your own father the Pope himself.  
For Gregory bishop of Rome writing to the bishop of Ravenna saith on this wise. Virro & mulier si se comunxerint: & di xerit postea mulier de viro, quod coire non possit cum ea, si possit probare quod verum sit per justum judicium, accipiat alium. If a man and a woman be married together (saith the pope) and the woman afterward say that the man can have no carnal knowledge of her/ and can bring forth lawful proof thereof/ let her take another.  
Moreover before in the same question and afterward/ 
33. q. i si quis.  in the Chapter (Si quis) These words be plain and in manner the very same that Luther hath spoken.  
Impossibilitas reddendi debitum, soluit Vincu●um coniugij. The impossibility of doing the ●atrimoniall duty/ breaketh the bond of ●atrimony: understanding the same defect ●o be natural as Luther by the plain wo●ds there declareth that he doth.  
And the self-same doctrine is largely ●et forth and allowed by the master of the ●●ntence. li. 4. D. 34.  
wherefore like as/ for this saying Luther can not be charged with any new doctrine/ 
Magister sententiarum lib. 4. D. 34. read the place and judge.  for that the same is taught by the Pope himself and the master of the sentence/ and Gratianus etc: So can not the same discharge Martin of his former evident and most manifest slanderose lie? If the Papists have none/ of more credit than Martin the lewd lawyer is/ to defend there quarrel/ there doctrine must needs lie in the dust/ for lak of men of honesty and credit to defend it, If Martin were not shameless I could not but marvel why he should so report of Luther conce●●ning his doctrine of matrimony in that book/ for he is there so aware in his words and so circumspect with his pen in that point/ that he will define nothing/ as by the very last words there/ entreating ap● matrimony/ it is most evident/ which for brevity I will omit. Many time i● chanceth that self will breedeth much ill ● and never more/ than when it lighteth i● a great parsonage. Which saying wer● provid very true by Martin's story of M●●chael Palaeologus/ if it were truly reportid but his mouth is so full of lies that a m●● can not tell when he may believe him/ H● saith he hath red that history of Michae● Palaeologus in a Grek author/ And that may be true/ but yet it is very unlikely because the histories do declare that there were diverse Emperors of the east whose names were Michael/ but no more named (as I remember) 
Michael Paleologus.  Michael Palaeologus saving Michael the seavynth and last of that name (Michael) who was a thousand two hundredth and threescore year after Christ/ as Chronicles do witness (that is to say) about three hundredth year agone. But the history that Martin ascribed to the Emperor Michael Paleologus/ was (as he himself saith) when pope Nicholas (about the year of our lurd 860) sent out an excommunication against Photius Patriarch of Constantinople. And so it followeth that Michael Palaeologus the Emperor was (if Martin's tale could be true) 
Yet another. lie of martin's.  four hundredth year before be was born/ whereby it should seem that Martin's talk in this place is a notable feigned lie and so much the more like to be a lie because he is in all the rest of his book so given to lying.  
But let it be true that Michael the sixth (between whom and pope Nicholas the first/ the contention was/ for Ignatius/ and Photius) were named Michael Palaeologus: (which I say Martin can not prove) yet the history that Martin joineth to this matter/ (that is) that he hath red the cause of the contention between pope Nicholas the first and him/ was for a pleasure that the said Emperor should show to his uncle for the putting away of his lawful wife/ and marrying his daughter in law/ I think be not altogether true.  

King Henry the viii.  But that somewhat in this history is added of Martin's own forging/ desiring to have some colour for his quarrel when he intended to slander king Henry the eight the Queen's father/ which intent of his appeareth/ when he wisheth that the like had not been practised else where. And somewhat this my suspicion is increasid by that Martin refuseth to name the Greek author/ 
These epistles ye shall have To. ij. Conciliorum generalium pag. 746.  whom he allegeth. And again where as in the books of general Counsels/ the earnest epistles written from Nicholas the pope/ to the Emperor Michael the sixth (for in those days there were none named Paleologus as Martin saith) speak of the putting out of Ignatius and the putting in of Photius/ 
That the heresy against the holy ghost began many years before Michael Paleologus the Emperor was born.  into the office of the patriarch/ no mention is made of any such matter/ which is not like the pope would have left out/ being (as Martin allegeth) the chief cause of there falling out/ & speaking so stoutly to the Emperor/ and taunting him so vylie as his Antichristian boldness doth. But how much soever of the history is true/ this chief point that Martin allegeth the history for/ (that is that the heresy against the holy ghost and the contention thereof sprang upon this occasion) this (I say) is manifestly false/ 
Another lie of martin's.  as by sundry substantial reasons I will prove plain to such as have any knowledge of the doing in general Counsels/ and be not as Martin is arrogantly wise: 
Martin's falsifyeth histories.  wise (I say) in there own conceit and not in deed. For proof whereof/ first and formest it appeareth in the fift book and tenth Chapter of the history of Theodoret/ 
Theodoret li. v ca x.  a old Greek author by the confeszion of pope Damasus (five hundredth year before the time of that Emperor whom Martin falsely nameth Michael Palaeologus) 
Pope Damasus.  which confeszion he sent to Paulinus bishop of Thessalonica in Macedonia that anon after the Nicene Counsel sprang contention for doctrine against the holy ghost/ 
Paulinus bishop of thessalonica.  & that such a business ensued thereof that the fathers were fain to punish the offenders therein by excommunication. 
Toletanum council. i.  Wherapon it followed that both in Toletano concilio 1. about 400. year after Christ & also in the second Counsel / which some name the seventh Council of Nice/ the bishops did put into the Creed the proceeding of the holy ghost from the fahter and the son/ as ye may read inthose councils. 

Nicen council. seven.  
Hadrian was An. dom. 772. and the Emperor Michael. Anno. Dom. 859.   The latter .7. Nicen Counsel was holden in the time of pope Hadrian the first/ a hundredth year before Michael had the contention with Pope Nicholas the first/ in whose time (Martin saith) this error first began/ and five hundredth year before Michael Palaeologus was born/ of whom Martin falsely fatherid this story. 
The time itself proveth Martin alyar   
Which saying of his/ if it were true/ how could Theodoretus write of it/ being dead in the time of Leo the first Em●peror (as Gennadius witnesseth) many hun●dreth years before? 
Gennadius.  will Martin make men believe/ that the first Council at Tolet in Spain/ and the 7 Counsel of Nice amended things so many hundredth years before they were amiss? 
Martin confutid and found a plain liar by the decree of Eugenius iiij.  and that Theod●oret could talk of things that were done above three hundredth year after he was dead? You favourers of Martin behold your own folly. Furthermore the decree o● Eugenius the 4 whereby the union of the east and west churches was declared/ doth show (as the same pope Eugenius doth co●●fesse) that this dissension for the proceeding of the holy ghost/ began nongentis & amplius annis (that is to say) more than nine hundredth year before his time.  
And Eugenius the 4. began his rule in the year of our lord 1431. Out of the which number if ye take 900 and more according to pope Eugenius his account/ it shall appear that Michael Pelaeologus (though he were in the time of Nicholas the first as Martin falsely reporteth) was above 300 year after this dissension began/ which Martin for maintenance of his lies saith began in his time.  
If I should bring in the first Counsel holden at Constantinople against Eunomius for denying the proceszion of the holy ghost from the father and the son what can Martin say? Against this Eunomius/ basil and other hath written plentifulli.  
Thus ye see concerning the beginning of this heresy against the holy ghost/ Martin is found a falsyfier of histories/ not only by the suputation of years/ but also by the very testimony of the pope himself his God. Now concerning the cause of the dissension between the Greeks/ and the Latins where with Martin charged the Emperor Michael Palaeologus.  

Martin provid a foul liar by Bessarion a Cardinal in oratione dogmatica pro unione Ecclesiae Graecae & Latinae, cap. 2.  The learned man Cardinal Bessarion patriarch of Constantinople and Archebushop of Nicaea writeth a whole Chapter for declaration of the cause of this schism and dissension: showing that the bushhop of Rome was the causer thereof for that he. Sua unius authoritate fretus advocata synodo generali particulam illam communi symbolo fidei, non cum communi assensu ascripsit. (that is) when he had called a general Counsel/ he took upon him of his own private authority/ to add this parcel (i of the proceeding of the holy ghost from the father and the sun to the common Creed/ with out the consent of the rest of the other bushops there assembled. Behold good reader a plain prof/ that it was the rash/ and termerose boldness of the bishop of Rome that caused this dissension/ who of his own authority would do that tumultuosly/ 
The pope was the cause of the dissension between the greek and the latin church contra●y to Martin.  which he might have done with others consents quietly/ and that was it which caused first all that dissension that ensued and also the latter ruin mischief Destruction/ and Turkish Captivity/ which Martin faith is this day lighted upon the church of God in Grecia.  
But Martin will say the thing that he did was Good:  
Yea but the manner of the doing was such as I think Martin/ if he thoroughly knew it/ as he would seem to do/ he himself (for all his folly) will not yet defend it/ And the inconveniences that followed the pope's brainless and beastly audacity/ declare that the means which he used in compassing his doings/ were wicked and devilish. So that where as Martin imputeth the breach and contention between the Greek and latin church and the over throw/ both of the Grecians church and kingdom/ to the lecherose life of the uncle to the Emperor Michael Palaeologus: it is provid/ that the Pope/ the author of all mischief in the church of God/ was the only match that kindled this fire. A worthy matter doubtless to deprive the Pope for ever after bearing any rule thought there were nothing else wherewith to charge him. 
Two lies at acast of martin's.  And thus is Martin once again overthrown with his own reason & taken with a double lie: aswell for alleging the heresy against the holy ghost to begin so lately/ which began so many hundredth year before/ As for avouching the dissension which arose between the east and the west church to proceed first of the lechery and Ambition/ (as he termeth it in his note in the margin) of the Emperor Michael Palaeologus & his uncle/ 
To three generalium conciliorum.  which proceeded first (as ye see by the testimony of Bessarion) from God's great enemy/ the pope the Archheretik in Christendom. Now to make an end of answer to that few lines which remain in Martin's first Chapter/ I need not to take further pains/ because they be nothing else but lies & railings/ grounded upon false grounds as I have before declared/ only to this end/ that king Henthe eight the Queen's father might appear to the world both a lechor an heretic and a man full of all other wickedness/ out of whose naughty life Martin would have all the preaching in King Edward's days which he calleth heresy/ to have his first Original. And the proceedings of the late parliament in the second year of the Queen's reign/ wherein all her father's doings in religion be condemned/ seem to confirm the same. So that the Queen's father (if he had been such a man as the Papists report him) were now condemned with us. Wherefore it is to be thought/ seeing almighty God hath permitted some of us/ to suffer martyrdom by fire/ by bloody persecution and the Tyranny of the pope's law/ and torments for professing the truth of God's word: that now the body of that noble Prince the Queen's father (because he was the beginner of all this as Martin reporteth/ 
If king Henry the viii. were an heretic why lieth his body at windsor vn●in●ied.  and the continewer of it XXV. year/ as the proceedings of the parliament seem to pronounce) shallbe taken up at windsor and burned as wicklyffes was. All men of wisdom and discretion may well judge of thee (if thou were not as thou showest thyself/ a shameless railer void of all regard/ against whom thy tongue talketh) that it had been thy part to have covered the fault of the Queen's father/ if thou hadst any fault wherewith to charge him/ lest the world perceive some unnaturalness in her/ so to suffer her noble father now being dead/ to be railed upon by one who showed himself a traitor to him when he was a live. All the world right well knoweth/ that there is no spark/ neither of God's spirit/ neither of good nature/ in those children/ which are not grieved to here/ there dead parents evil reported/ and there faults revealed. Such is the reverence dew to them that be dead/ unto whom we ought obedience in the time of there tyfe/ And what/ good opinion may any man ever hereafter conceive/ of thee/ when thy shameless pen doth confess now/ that thou wert a traitor them. But this is not thy peculiar vice alone/ but of Steph. Gardiner also & of a great rabble of the rest/ who glory in nothing more now/ then that they have been rank traitors this many years/ And what thing shall have the name of vice/ where treason is made a virtue? Or what justice can be ministerid where a traitor is the judge? Who knoweth not in a counsel where there be but twelve/ what a perelose thing it was to have one judas? though none of the rest loved him? how much more it is than pereloes/ where all the rest allow his counsels and doings/ & make as it were of an old judas/ 
Martin provid a traitor by his own reasoning.  a new Christ? upon this bold confession of thy trayterose heart/ uttered in declaration of thy feigned history of Michael Palaeologus I may by thine own judgement/ judge thee to be a traitor still. 
Martin's words in his book sol. xxviij. Brought in against himself.  For in the 20 leaf of thy book thou bringest in a rule of the law saying/ Semel malus, semper praesumitur esse malus, in codem genere mali. i. (that is by thine own interpretation. A person once evil is ever presumed to be evil in the same kind of evil▪ Which rule being true (as thou sayest it is thought in law) All men may give sentence against the and such like/ by the judgement of thine own pen and by force of thin own argument That thou and such thy fellows/ be at this present all rank Traitors. This reason is none of mine/ but thine own reason it is/ that cutteth thin own Throt.  
And I doubt not but the indifferent read will confess that hither to I have fought with the with thine own weapons and reasons aswell in proving the Papists heretics and lechers/ as also in this part proving the and such like traitors. And because your glory is so great in the name of old Doctors/ I have by the most old Doctors confirmed all my profess/ or else by such not so old/ as thou thyself hast abusid for thy wicked purpose. whereby the reader shall also perceive/ that your glory in the name of the Doctors/ 
The Papists glory in vain in the name of Doctors.  is but a vain blast/ blown into men's ea●es/ to stop them from hearing the truth of god's word. wherein though thy writing declareth the all thogether ignorant/ yet seemest thou very loath so to appear to the reader/ and therefore in the last end of this Chapter thou hast chopped in a piece of scripture/ 
Rom. xuj.  a strong piece of new cloth sewed to a rotten garment/ and therefore/ for it renteth all that thou hast patched before into pieces. I pray you brethren (sayst thou out of Saint Paul) beware of them who cause dissensions/ and offences against the doctrine which you have learned/ and void yourselves from there company/ and I'll them/ for such persons serve not Christ our lord but there belly. These be Saint Paul's words by thee alegid. To this Mayor/ or ground I add this Minor or mean proposition. But you Papists cause dissensions and offences against the doctrine that S. Paul taught in the same Epistle to the Romans (of which doctrine he there speaketh) in that ye hold a man is made righteous by his works/ 
The Papists descent from S. Paul's doctrine.  and that a man of himself may merit eternal salvation/ and in your other opinions of original sin/ of merits/ and free will/ and against the eternal predestination of God/ and against the obedience of certain of your shaven generation to magistrates/ as of the pope/ who is in deed a subject to the superiall power and yet you exclude him/ from all obedience/ and of your monks add such like: Ye and more over you teach other Doctrines of pardons/ of pilgrimages/ of worshipping of Images/ of mass/ and diriges / and of divers kinds of Idolatries which Saint Paul nor none of the Apostles of Christ never herd of: but these be doctrines both praeter & contra besides and against the doctrines which the Romans had received at the hands of Saint Paul or otherwise of Christ or of any of his Apostles: wherefore this is a necessary conclusion that Saint Paul in that place which you allege/ 
S. Paul teacheth all men to beware of the Papists/ by the place by martin alleged.  biddeth all men under the name of the Romans to beware of you Papists/ and such like rank heretics as you be/ because ye be not the ministers and servants of Christ (as you pretend) but ye make Christ your servant and instrument whereby to feed your fat belies as Saint Paul there saith/ 
Rom. 16.  with out regard to the feeding of the souls committed to your charge by the lively word of God/ 
The Papists maake Christ their servant.  but feed them with traditions & doctrines of your own making/ which is neither grounded/ neither can by any means be deduced out of the lively word of God/ as you yourselves neither can/ nor ●o deny/ in that you hold and defend this ●lasphemose heresy. That allthings necessary for our salvation are not contained ●n the scripture/ which is asmuch to say/ as we ought to dissent and receive some doctrines besides that doctrine that the Romans had received by the teachings of S Paul contrary to the text by the alleged. Yea all the doctrine of the pope chopped together and mingellid as herbs to the pot/ and couched in his Antichristian law/ is almost nothing else/ then a lomp of learning besides and against the lively word of God.  
Now therefore good reader I will end as Saint Paul doth/ desiring and beseeching the in the name of jesus Christ/ to beware of all the Papists/ and all other heretics that cause dissensions/ and offences against the doctrine which you have learned/ out of God's word/ and shun and fly the companies of such/ for they serve not Christ our lord but there own bellies.   

THE names of a nommber of old heretics/ condemned in the church of God/ out of whose devilish heresies/ opinions and errors in doctrine: And strange behaviour in manors/ diet/ vesture/ and life: the Papists have gathered there opinions/ and rules whereby they have framed/ and couched together the whole body of their popish and heretical learning as it is sufficiently provid/ by the testimony of the old Doctor's/ and ancient writers in this former process/ where there ondry opinions and behaviour/ and the opinions/ ●nd behaviour of the popish sect be so compared/ and joined together/ that the godly reader may easily perceive 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 heretics of whom the Papists have gathered there opinions. The year of the lord when they livid after Christ as writers testify. The side of the leaf where the reader shall understand their agreement 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 heretics compared with the Papists. The year of our lord when they livid. The place where they be compared 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 Novatiani 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 joviniani 390 87. Pellagiani 418 111 Nestoriani 430 127 111. Eutichianis 449 111.102. Adamiani  98 87 Valesijs  87 Abelonij 400 87 Quintiliani 190 106 Pattalorinchitae  106 Sarabaitae  46 Antidicomarianitae. etc. 360· 93.  
That church which the Papists say is of catholics Is provid by the Doctors a flock of Heretics.  
From the Tyranny of the bishop of Rome and all his detestable enormities/ from all false doctrine and Heresy/ from hardness of heart and contempt of thy word and commandment: good lord deliver us/ Amen.   
The end of the first bok of answer to Martin and other of that heretical sect. 1556.