The suruey of popery vvherein the reader may cleerely behold, not onely the originall and daily incrementes of papistrie, with an euident confutation of the same; but also a succinct and profitable enarration of the state of Gods Church from Adam vntill Christs ascension, contained in the first and second part thereof: and throughout the third part poperie is turned vp-side downe.

The answere.

I affirme first, that Paphnutius pronounced it an honou∣rable thing, euen for priestes to lie with their lawfully mar∣ried [ 1] wiues. I affirme secondly, that forasmuch as it was lawfull in those dayes for Priestes to marry wiues and to [ 2]

lie with them; (for if it had not been lawful, the councell would not haue yeelded to Paphnutius therein) it must needes follow,* 1.1 that either the pope hath power to alter Gods lawe, which no papist will auouch; or els that it is this day lawfull by Gods law for priestes to marry wiues, and to haue coniugall actes [ 3] with them, as they had in former time. And consequently, that the popes discipline, is the flat doctrine of diuels. I say thirdly, that although Socrates and Sozomenus ascribe it to the old tra∣dition of the church, for vnmarried priestes so to continue; yet doth not Cassiodorus make any mentiō thereof, in his Tripar∣tite collection. And howsoeuer Paphnutius alledged tradition, to mitigate the seuere lawes intended by the councell; yet it is very certaine, that such tradition was neither generall nor di∣uine. I prooue it first, because otherwise the Greeke church [ 1] would haue admitted it, which for all that it neuer did, as is [ 2] already shewed. I prooue it secondly, because the priestes in Bulgaria were married in pope Nicholas his time, and the Subdeacons of Sicilia vntill the daies almost of pope Grego∣rie.* 1.2 [ 3] I prooue it thirdly, because their owne popishe champions and canon law, doe witnesse the same with me. For first, where [ 1] the second councel of Carthage woulde ascribe this obseruation to the doctrine of the apostles and antiquitie;* 1.3 there Gratianus steppeth in and telleth vs, that the apostles taught so by exam∣ple, [ 2] (but not by word.) Againe, their owne glosse affirmeth, that the antiquitie the councell speaketh of, is but from the time of Syritius: These are the expresse wordes of the glosse (For I will neither conceale any thing that maketh for them, neither inuent any thing of mine owne braine to preuaile against them) A tempore Syritij,* 1.4 hic vocat antiquitatem. Antiquitie here na∣med is from the time of Syritius. And a little before, the same glosse hath these memorable wordes; Dicunt, quod ista capita facta fuerunt ante tempus Gregorij qui introduxit continentiam subdiaconibus▪ presbyteris verò & diaconibus Syricius intro∣duxit Imò dicunt quod olim sacerdotes poterant contrahere ante Syricium. They say that these chapters were made before the time of Gregory, who debarred subdeacons of marriage; b••t Syritius made the law against priestes and deacons. Yea, they say that Priestes might of old time haue married, euen till the

of Syritius. Loe,* 1.5 all this diuelish doctrine against the marri∣age of priestes, began of pope Syritius by their owne confes∣sion. Let this be noted.

I say fourthly, that the tradition which Socrates and Sozo∣menus speake of, was by example, and not by doctrine, as both [ 4] Gratianus and the glosse expound them. For these are the ex∣presse wordes of the glosse; Ergo apostoli docuerunt exemplo,* 1.6 & opere, & admonitione, non institutione, vel constitutione. Ther∣fore the apostles taught it by example, deede, and admonition, and not by any law or constitution. And so the Nycene councel, maketh in euery respect against the papistes.

Notes

• * 1.1

  Note well and keepe it minde.
• * 1.2

  See the seuenth proposition.
• * 1.3

  〈◊〉〈◊〉 4. c. cum in 〈…〉〈…〉
• * 1.4

  Glossa. dist. 84 c. Cum in praeter.
• * 1.5

  Pope Syritius the first man, that forbad marriage to priestes.
• * 1.6

  Glossa vbi supr.