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 perioch of the chapter.

Priestes were married in the olde lawe, and in time of the new testament, in the East church, and in the West: Many popes of Rome, were the sonnes of priests: neither were they bastardes, but legitimate children. Many holy and learned bi∣shops, were married men▪ S. Gregory, S. Spiridion, S. Cheremon, S. Philogonius, S. Eupsichius. S. Paphnutius defended the mar∣riage of priestes publickly in the councell of Nice, and auou∣ched in the spirite of God, that the vse of holy wedlocke was honourable in them, euen in time of their priesthood. S. Chere∣mon and his wife fled togither from persecution, euen at that time when he was Bishop of Nicopolis. Eupsichius was the bi∣shop of Cesarea and forthwith after his marriage martyred for Christ Iesus. The apostles themselues were married, begate children, and carried their wiues about with them, while they preached the gospel abroad in the countrey. Clergie men vsed

the benefite of marriage aswell as secular persons, vntill the vntimely birth of wicked pope Syritius. Bishops, priests, and all religious persons so termed, may most lawfully marry by the lawes of God, and are onely debarred thereof by the odible lawes of man, or rather to vse the apostles wordes, by the detestable doctrine of Satan. All this I haue proued effectually in this present chapter. Yea, the marriage of priestes was vsed without restraint in Germanie, for the space of a thousand seuentie and foure yeares, after Christes sacred incarnation.* 1.1 That is, vntill the daies of the vngratious pope Hildebrand, who termed himselfe Gregorie the seuenth, who crept into the popedome by naughty meanes, in the yeare of Christ 1074. And because I wil charge the Papistes with nothing, but that which they shall neuer be able to denie; their own deare moonk Lambertus Schafnaburgensis, (a man whom their trusty friend Ar. Pontacus Burdegalensis, affirmeth to haue handled the hi∣stories of his time very exactly) shalbe my witnesse against the pope, and popishly prohibited marriages. This writer so au∣thenticall as ye heare, writeth in this maner;

Hildebrandus papa cum episcopis Italiae conueniens iam fre∣quentibus synodis decreuerat,* 1.2 vt secundum instituta antiquo∣rum canonum presbyteri vxores non habeant, habentes aut di∣mittant, aut deponantur;* 1.3 nec quispam omnino ad sacerdotium admittatur, qui non in perpetuum continentiam vitamque cae∣libemprofiteatur. Sequitur; aduersus hoc decretum protinus ve∣hementer infremuit tota factio clericorum, hominem plane haereticum & vesani dogmatis esse clamitans, qui oblitus ser∣monis domini, quo ait, non omnes capiunt verbum hoc, qui po∣test capere capiat; & Apostolus, qui se non continet, nubat; melius est enim nubere quam vri, violenta exactione homines viuere cogeret ritu angelorum, & dum consuetum cursum naturae negaret, fornicationi & immunditiei fraena laxaret.

Pope Hildebrand togither with the Bishoppes of Italie de∣creed in frequent Synodes, that after the ordinaunces of olde canons, priestes shoulde not haue wiues; and that suche as had wiues, shoulde either put them awaie, or bee depriued of their liuinges; and that none shoulde be admitted to the or∣der of priesthoode, but hee that woulde professe the per∣petual

vow of single life. Against this decree the whole faction of the clergy stormed wonderfully, exclaming that Hildebrand was mad & a flat heretike, as who had forgotten the words of the Lord, who saith that all cannot liue continent, and the A∣postle saith, hee that cannot abstaine, let him marrie; for it is better to marrie, then to be burnt; and would violently compel men to liue like angels; and while hee denied the accustomed course of nature, gaue libertie to fornication and vncleannesse. Out of which wordes I note first, that this Lambertus was a [ 1] Monke, and a great patron of poperie, which I proue by two reasons; first, for that hee tearmed it a faction, to withstand Pope Hildebrands wicked decree. Again, because he affirmeth the late prohibition of priests marriage, to bee according to the old canons, which canons for al that, were not before the daies [ 2] of the late Pope Syricius, as I haue proued. I note secondly, that since this Lambert was a great and zealous papist, all must needs be of good credit, that he saith against the papists, and popish doctrine. I note thirdly, that priests were marri∣ed [ 3] in Germanie, aboue one thousand seuentie yeeres after Christ, that is, till the time of this wicked Hildebrand. I note [ 4] fourthly, that it was so strange a thing in those dayes to speake against the mariage of priests in Germanie, that they reputed Pope Hildebrand a madde man and an heretique, for with∣standing the same. And yet such is the fondnesse and mad∣nesse of the common sorte this daye, that they deeme them mad men and heretikes, who speake in defence thereof. I note [ 5] fiftly, that all the learned in Germanie proued the Pope an heretike, by the flatte testimonie of Christ and his Apostle. I [ 6] note sixtly, that by the verdict of all the learned in Germanie, that great and goodly country, Pope Hildebrand did not only enforce them violently against their auncient custome, but withall did open the window to al filthie liuing. Priests were also married in our owne countrey of England, till the late dayes of the saide Pope Hildebrand, if wee will beleeue our owne English Chronicles.

Polidorus another deare friend of the papists, shall tell them what he thinks of the Popes proceeding, touching the marri∣age of priests: thus doth he write.

Illud tamen dixerim, tantum abfuisse, vt ista coacta castitas il∣lam coniugalem vicerit,* 1.4 vt etiam nullius delicti crimen maius ordini dedecus, plus malireligioni, plus doloris omnib bonis im∣presserit, inusserit, attulerit, quam sacerdotum libidinis labes: proinde forsitan tam è republica christiana quam ex ordinis vsu esset; vt tandem aliquando ius publici matrimoni•• sacerdotibus restitueretur: quod illi sine infamia sanctè potius colerent, quam se spurcissimè eiuscemodi naturae vitio turpificarent.

Yet this I wil say, that this compelled chastitie (of priests,) was so far frō excelling chastity in wedlock, as no crime what∣soeuer hath brought greater shame to priesthood, more harme to religion, more griefe to all good men, then the vnchast life of priests. Therefore, perhaps it were no lesse necessarie for the publike weale of christendome, then for the order of priesthood, that once againe priests might marrie publikely, that so they might liue honestly & without shame, & not pollute themselues so filthily. This is the iudgemēt of their own popish Polidore, who being an Italian knewe best the Romish fashion. He con∣fesseth plainly as you see, that priests were maried in old time, wishing for great causes that it were so againe. Their great Cardinall Panormitanus giueth so worthie a testimony of this controuersie, as which being well marked, will confoūd al pa∣pists in the world: these be his words; Continentia nō est in cle∣ricis secularibus de substantia ordinis, nec de iure diuino,* 1.5 quia a∣liàs Graeci peccarent, nec excusaret eos consuetudo. Sequitur: & non solum credo potestateminesse ecclesiae hoc condendi sed credo pro bono & salute esset animarum▪ quod esset salubre statutum, vt volentes possint contrahere, quia experiētia docente, contra∣rius prorsus effectus sequitur ex illa lege continentiae, cum hodie non viuant spiritualiter, nec sint mundi, sed maculantur illici∣to coitu cum eorum grauiss▪ peccato, vbi cum propria vxore esset castitas: Continencie in secular priests, is not of the substance of their orders, nor of the law diuine, because otherwise the Greeks should sinne, and their custome could not excuse them: and I doe not onely beleeue that the church can make such a law, but also that such a law were for the good, and for the sal∣uation of soules, that such as would might marrie; because ex∣perience teacheth, that a contrarie effect followeth of that lawe

of continencie, since this day they liue not spiritually, neither are cleane, but are polluted in vnlawfull copulation with their sinne most greeuous, though they might liue chastly with their owne wiues. Out of which wordes of Panormitan, [ 1] (who was their canonist, their Abbot, their archbishop, their cardinall,) I note first, that the prohibition of marriage in se∣cular priestes, is neither of the substance of the ministerie nor by the law of God, but onely enforced by the law of man. I note secondly, that priestes marriage may be honourable and honest [ 2] chastitie. I note thirdly, that the prohibition of priestes marri∣age, [ 3] is against their soules health, as which causeth the priests to sin damnably. Out of which notes I inferre this memora∣ble corollary, that the prohibition of priests marriage is against Gods law, against the health of mens soules, and against the good of the common weale, and that by constant popish doctrin. So then, the pope is neuer able, to purge himself of his shame∣ful dealing.

Notes

• * 1.1

  Anno Dom. 1074.
• * 1.2

  Lambert. Sch••••∣nab Chron.
• * 1.3

  Anno. Dom. 1074.
• * 1.4

  Polidorus. lib. 5▪ cap. 4. in fide.
• * 1.5

  Panormita••. de clerie. co••••ugati••. cap. cum Olim.