The orthodox faith and vvay to the Church explaned and iustified in answer to a popish treatise, entituled, White died blacke; wherein T.W. p. in his triple accusation of D. White for impostures, vntruths, and absurd illations, is proued a trifler: and the present controuersies betweene vs and the Romanists are more fully deliuered and cleared. By Francis White Bachelour in Diuinitie, and elder brother of Doctor Iohn White.

CHAP. VI.

Paragraph. I. Whether Synesius be abused concerning his owne marriage.

T. W. MAister White, pag. 343. produceth a testimonie from Synesius Bishop of Ptolemais, who in an Epistle to his friend Euopius, writeth thus: The sacred hand of Theophilus hath giuen me a Wife, and hereupon I testi∣fie to all men, that I will neither forsake her, neither pri∣uily as an adulterer keepe her company, but I will pray to God to send me by her many and good children. Here our Ministers incredible deceipt (of which he is to himselfe most conscious) lyeth, in applying the words, spoken by Syne∣sius when he was a lay man, to him as he was afterward a Bi∣shop and Priest, &c. Synesius after he was created Bishop of Ptolemais, liued for all the time after separated from the company of his wife: and he acknowledgeth in this very Epi∣stle, that marriage, with a determination, not to leaue the

company of his wife, is a sufficient barre or let to Priesthood.

Now what doe you say Maister White? doe you not thinke that this your perfidious dealing being once made knowne, will become odious, &c?

Answ. Maister White saith, you haue a brasse visage, and are able to outface euen impudencie it selfe.

1. It is true, that Synesius whiles he was a lay man, penned this Epistle to Euopius: and being sollicited by Theophilus and others, to become the Bishop of Ptole∣mais, excuseth himselfe as vnfit for so great a function: and among other impediments alledgeth his marriage, professing that he would by no meanes forsake his wife. But Theophilus and the rest vrge him notwithstanding to vndertake the Episcopall function: And touching his marriage and all other demands proposed by him, they leaue him to his owne choise, to do as seemed good vn∣to him. And it appeareth by diuers arguments, that hee forsooke not his wife: 1. he saith expresly, he would not forsake herc, &c. 2. Nicephorus affirmeth, that it was committed vnto him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by fauour or dispen∣sation to receiue the priestly dignityd: whereby it is ma∣nifest, that the Church condescended vnto him, and gaue him libertie to keepe his wife. 3. It is affirmed by no ancient Writere, nor by Baroniusf himselfe, relating this Storie, that Synesius forsooke his marriage. 4. Langusg a Papist, in his marginall annotation, vpon this place of Nicephorus, saith; that Synesius would not put away his wife. 5. It was not simply vnlawfull in those daies for Bishops to liue in marriageh, and therefore Synesius be∣ing

otherwise minded, there was no absolute necessitie for him to forsake his wife.

To the abusiue conclusion of this Popish Priest, I an∣swer with Seneca, Vt quisque est contemptissimus, ita est lin∣guae solutissimae, The more vnworthy any one is, the more slipperie and riotous is his tongue.

Paragr. 2. Concerning Paphnutius.

T. W. For his further patronizing of Priests marriage, he vrgeth that often obtruded place of Saint Paul, Heb. 13. Marriage is honourable among all men, and at these words citeth in the margent Sozomen, as writing, that Paphnutius maintained the Protestants construction of that place, so as that Priests might absolutely marrie at any time.

Answ. Maister White produceth the Storie of Paph∣nutius, out of Sozomen, not to proue that Priests might marrie at any time, as you belye him: but to shew that Papists in the matter of Priests marriage, are varied from the primitiue Church.

And as touching the place of Paul, Heb. 13.4. which you and othersi affirme to be wrongly translated. 1. it is manifest, that Paphnutius vnderstood the place as we do, for otherwise it would not haue serued to proue the law∣fulnesse of Priests marriage, for which he produceth itk. 2. Chrysostome and Theophylact vnderstand the same of persons. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Marriage is honourable to all, saith Chrysostomel. And Vasques confessethm, that

Theophylact doth interprete it of all men as we do: and the latter part of the verse, Whoremongers and Adulte∣rers God will iudge, being an opposition to the first part, sheweth that it is fittest to expound the same of persons.

T. W. The Councell of Nice did onely tolerate and per∣mit the marriage of Priests, before their entrance into Priest∣hood, but not after their consecration; which doth absolutely crosse the scope of M. White, who will haue it lawfull for men to marrie after they be entred into Orders.

Answ. The learned Papists know, that this Storie of Paphnutius, and decree of the first Nicene Councell de∣pending vpon it, makes against them; otherwise why doe they censure and reiect itn?

2. The Story being admitted, proueth that Matrimo∣nie and Priesthood are compatible; and that a Priest li∣uing in wedlocke, may exercise his ministeriall office, without any offence to diuine law, or the primitiue Eccle∣siasticall law.

3. There can no solid reason be giuen, why the vse of marriage before Priesthood, and continued afterwards; is rather lawful then that which is contracted after Orders.

But the truth is, the best of you are in a wood, and opposing your selues despitefully against Gods ordi∣nance, the Lord hath confounded you, partly by his ex∣presse word. 1. Tim. 3.2.12. Tit. 1.6. which as plainly ap∣proues the matrimonie of Ministers, as of any other per∣sonso: and also by giuing vp your Popes and Cleargie to such intollerable filthinesse, as hath made your single life ridiculous to all the worldp. And the best you are a∣ble

to performe in this Argument, is to ieare and mow, and to befable your sectators with the fat conceipt of a woman and a steeple; fitter to be vttered by the wiseman of a morrice, then a Catholike Priest: of which Bernard saithq; Toyes and idle words are vanitie in secular persons, but in a Priests lips they be blasphemies.

Parag. 3. Saint Augustine concerning fasting.

T. W. The Doctor for the great auersion which he hath of fasting, and forbidden meates for certaine daies, writeth; that ancient Monkes made no distinction of meates, and al∣ledgeth Austinr, &c.

Answ. Doctor Whites assertion iss; That the an∣cient Monkes were not the same or like the Popish, but of another kind, and among sundry other things they differ in their maner of fasting. For whereas the substance of the Romish fast is difference of fish and flesh, accor∣ding to a positiue law of the Romish Church: the an∣cient Monks knew not this Roman distinction of meats, neither did they formally obserue the same; that is, by a generall necessitiet, or by vow, or with reference to the Popes decreeu; or by esteeming any one kinde of meate holier then anotherx. But their fasting was a generall ab∣stinence from all dainties, either flesh or fish, or wine, or of any other kindy. And they did this freely without compulsion, law, or vowz: Also vpon iust occasion they

vsed any food indifferently, as Saint Augustine testifieth in the place alledged, sayinga; The same persons which re∣fraine when they are in health, if sicknesse constraine them, receiue any foode without difference; yea, they which bee in health, doe curteously minister the same to the weake, and generally to all which cannot otherwise enioy their bodily health: and whereas some persons foolishly refuse that which is thw. offered, they brotherly admonish them to beware, least by vaine superstition they rather make themselues vnhealth∣full then holy.

In the conclusion of this Paragraph, Maister White is called an Aduocate of venerieb, by reason he defendeth Ministers matrimonie; and of Epicurisme, because hee denies the Monkish distinction of meates: but it seemes this Popish Priest neuer read Tertullianc, saying; Lust or venerie is not ascribed to matrimony, no not by the verie Gentiles, but to inordinate, vnnaturall, or prodigious lust, (such as the Roman Priests, Monkes, and Popesd, doe exercise, if their owne friends haue done them right.) Oh how many wretched Priests in Italy, France, Spaine, and other Regions, (saith Petrus Rauennase) doe by incontinen∣cy flye more swiftly then an arrow to the region of hell! And Holcotf; Our moderne Priests are like Satyres or incubi through letcherie: and as the incubi or night-mares are re∣ported to haue begotten Giants: So the Priests of Priapus and Beelphegor (Baal-Peor, Numb. 25.3.) by the vehemencie of lust, beget grosse and corpulent children. And that Epi∣curus himselfe hath not equalled the Popish Monkes in

gluttonie, is shewed before, Chapter 2. in the answer to S. Hierom, §. 11.

An obseruation concerning the matrimony of the Clear∣gie.

Because this Popish Priest being himselfe a votarie, and disciple of one, who, according to Saint Hieromg, Shall feigne chastitie that he may deceiue the more: doth very de∣spitefully in sundry passages of his Treatise, condemne, abuse, and deride the matrimony of Protestant Mini∣sters; therefore I will propose to the view of my Reader, some materiall obseruations concerning this matter: to the end it may appeare what cause our Aduersaries haue, either to glory in their owne pretended chastitie, or to ca∣lumniate in others lawfull marriage.

1. The doctrine of the Romists concerning single life of Bishops and Priests, is contrarie to the expresse word of God. 1. Tim. 3.2. A Bishop must be the husband of one wife, &c. one that ruleth well his owne house, hauing his chil∣dren in subiection, and verse 11. speaking of Deacons, E∣uenso must their wiuesh be graue, &c. let the Deacons be the husbands of one wife, ruling their children and their houses well. Tit. 1.6. 1. Cor. 7.2. And from the foresaid Scrip∣ture, Clement of Alexandriai saith: The Apostle admit∣teth the husband of one wife, whether he be a Priest or a Dea∣con, or a lay man, which vseth matrimony without reprehen∣sion.

And againe, All the Epistles of the Apostles which teach sobrietie and continency, and which deliuer innumerable pre∣cepts

of matrimony, procreation of children, and household gouernment, do no where prohibite or disanull honest and tem∣perate matrimony. And this was the Orthodoxe faith of the prime Christians, who saidk; Impose the yoke of single life vpon no man, for it is a perilous burthen, and hard to be kept, euen when it is obtained, if it be obserued of necessity.

2. In Tertullianl and Cyprians daies, matrimonie of Bishops and Priests was reputed honourable and lawfull, Cyprianm speaking of one Foelix, saith; That he admini∣stred the Priesthood vnder Decimus, and liued next vnto him with Victoria his wife: And in another placen, Let the priest Numidicus be placed among the presbyters of Carthage, who cheerefully beheld the Martyrs when they were burned, and with them his owne wife, Lateri suo adhaerentem, tary∣ing by his side. And the Papists confesse, that matrimony of the Cleargie was lawfull in the prime age of the Church. Hugo the Cardinall saitho: It was then lawfull for Priests to haue wiues. Alphonsus Castrop; In the prime age of the Church we reade that Priests were married. And Pammeliusq vpon the former place of Cyprian: In that age, because of the scarsitie of single men, wedded Priests were chosen. And Aeneas Syluiusr, afterward Pope; The pri∣mitiue Church did not erre, which permitted Priests to en∣ioy wiues: And Gersons; In the primitiue Church Priests were married, because then there were but few, and by reason they had wiues before their conuersion; and they vsed matri∣mony soberly, and the Church was not yet endowed with tem∣porall possessions.

3. They which first disgraced wedlocke in the primi∣tiue Church, were Heretickest: and in the yeare 320. the Eustathiansu were condemned for despising married Priests. And the decree of the Councell of Gangrax, tou∣ching the same matter, is very well knowne.

4. Although some ancient Fathers embracing the con∣ceipt of Tertulliany and Origenz, and admiring single life, because of libertie and outward commoditie: as also because the world fauoured the same, did aduance by their doctrine and example solitarie chastitie, and disgra∣ced matrimony: and some of their speeches, and name∣ly of Hieroma, scarce differ from heresie; yet the same Fathersb acknowledge, that maried persons were elected Priests in those daies. And Augustinec saith, The Church had many such. And Socratesd; Not a few Bishops of the East, liuing in the Episcopall office, procreate children by their lawfull wiues. And Chrysostomee saith, That wedlocke is so precious, that with it one may ascend to the throne and dig∣nitie of a Bishopf.

5. The learned Papists acknowledge, that matrimo∣ny in the Cleargie is not prohibited by diuine law, but onely by Ecclesiasticall or the Popes lawg. And sundrie Papistsh haue affirmed, that it were profitable for the Church to haue the single life of the Cleargie remoued, because of that horrible scandall which Priests and Eccle∣siasticks

did bring vpon their Order by whoredome and filthinesse. And when after the 1000. yeare Pope Hilde∣brand generally obtruded the law of single life vpon the Cleargie, that Act of his is censured by Historians and others, as a noueltie & a thing pernicious. Antoninei the Archbishop of Florence, and Sigebertk reporting how this Pope remooued married Priests from their of∣fice, say: This was done by him nouo exemplo, after a new fashion, and as many conceiued, of an inconsiderate zeale, and that it caused a greeuous scandal in the Church: and how, few Priests after the enacting of this law liued continently; but some for lucre and vaine-glorie feigned continency, and many did accumulate to incontinency, periurie, manifold adulte∣ries, &c. The same is affirmed by Auentinel, Lambertus Scasnaburgensism, Mathew Parisn, and others.

6. There was neuer generally, or in regard of the grea∣ter number, any true chastitie in the Popish Clergie; and euer since the law of single life was obtruded, whore∣dome and bawderie so shamefully distained them, that they became a by-word to the Christian worldo.

Bernardp complaineth in this sort: If according to E∣zekiel his prophesie, we dig through the wall, we shall finde in the house of God an horrible abomination: for after and besides fornication, adulterie, and incest, the very passions of ignominie and workes of filthinesse, (Rom. 1.27.) are not wanting, for which the cities of Sodome and Gomorrha, the verie nurses of filthinesse were praedamned. Some of the Priests of the Church are besprinkled with the lothsome and matterie filth of this vncleannes, and abstaining from the re∣medie of wedlocke, they breake out into all flagitious wic∣kednesse.

Auentineq in the Storie of Pope Gregorie the seuenth,

the Author of this compelled Eunuchisme, speaketh in this manner; And thou, O vigilant Gregorie, what wouldest thou haue done if fortune had reserued thee vntill our daies, in which to dally with women, to whore, drinke, to rauish and deflowre virgins, to adulterate wiues, is become the principall studie of Priests, in so much, that cauda salax sacrificulorum in prouerbium abijt?

The Councell of Treuersr celebrate in the yeare 1548. relateth as followeth; To this sinne (of drunkennesse) is ioyned another more grieuous staine of offence; to wit, the vn∣lawfull societie of Priests and Deacons with women, which how intollerable enuy and hatred of all the professors of Catho∣like faith against sacred persons, it hath procured from the first beginning vntill now, can hardly be expressed. And we must ingenuously confesse, that no staine of wickednesse hath more grieuously offended the eyes of the vulgar, and ministred greater occasion to their rage and crueltie against the Ecclesi∣asticall state then this. Gersons reporteth, that in his daies the letcherie of the Popish Cleargie, was a generall and a roo∣ted euill: and many iudged it a smaller offence for Priests to liue with Concubines of their owne, then to commit more grie∣uous crimes with the wiues and daughters of their Parishio∣ners, besides other more horrible abhominations. Hugo Car∣dinalist: Priests in our daies are not the husbands of one wife, (according to Paul, 1. Tim. 3.) but fornicators with tenne or twentie harlots. And lastly, Sigoniusu; An inquirie be∣ing made in Germany into Ecclesiasticall persons, there was scarce one found who was not a Simoniacke or a fornica∣tor.

7. Whereas the Papists in specious words reiected wedlocke in their Cleargie, yet indeed they did practise and admit it: for although their Bishops and Priests kept

no women vnder the title of wiues, yet they generally maintained Lemans and Concubines which were an in∣ferior kind of wiuesx.

Onuphrius in the life of Pope Alexander the sixt, saithy; If this Pope at any time were not oppressed with busi∣nesse, he deuoted himselfe to all sorts of pleasure without respect, being especially addicted to women, of which he begat foure sonnes and two daughters. The chiefe of his Lemmans was Vannocia, a Romane, which by reason of her beautie and amorous dalliance, and maruellous fruitfulnesse in his mea∣ner fortunes, he detained in a manner as a lawfull wifez.

Pope Hildebranda, the Father of the generall decree of single life in the Cleargie, was reported to haue lulled night and day without any shame, in the armes and embra∣cings of the great Countesse Maud: and that she being sur∣prised with the stolne dalliance of this Pope, regarded not second marriage after the deceasse of her first husband. Reade Antonineb, reporting the like of Pope Clement the fift: and Pope Leoc the tenth was defamed, for sodomiticall filthinesse, with his Pages and Chamberlaines, saith Iouius, a Romish Bishop.

And as touching the common sort of Priests, Gratians glosse is not vnknowned; Few of them were found without that fault: And the glosse vpon Legat Othoe; If a Priest keepe his Concubine priuately within his owne or his friends house, he incurreth not the penaltie of this Constitution.

Peter Rauennas,f and Michael Lochmaierg, liuing a∣bout the yeare 1490. report, that many Clearkes in their daies did openly keepe Concubines as their wiues, and brought vp children. And Clemangish: The Priests being at a fee with the Prelates, doe commonly and openly keepe their Concubines.

And Iacobus de Graphijsi, a Monke of Cascina in Ita∣ly, liuing in our daies, complaineth; Oh greeuous (to be reported) Priests, Deacons, and Subdeacons, do in the open face of the world keepe Concubines as if they were wiues, and openly bring vp their children. And Frier Paulk a Venetian now liuing, reporteth; that the Abbot of Neruesa, besides other vnchaste behauiour, was accused to the State of Venice for daily filthinesse with his naturall Sister. And one Scipio Saracino, a Canon of Vincenza, was in like manner accused, for putting in practise his lecherie euen within Churches.

8. If there were the loue of true chastitie in the Pope, and Romane Cleargie, why doe they tolerate and sup∣port the Stewes in Rome it selfe, and all other places of their gouernment? Sixtus the Pope in late times, as a Pa∣pistl reports, builded a famous Stewes. And the question being debated by Schoolemen of nicest consciencem, whether it be lawfull for the Roman Church to tolerate harlots, is resolued affirmatiuely. And Iacobus de Gra∣phijsn saith; That according to some great Canonists, the Popes law doth so farre forth tolerate fornication, that it com∣pelleth harlots to play the queanes with any that will, proui∣ded

alwaies that they be paid their fee.

To conclude this obseruation: let our Aduersaries in their malice against honest matrimony, being Gods or∣dinance, beware lest that be verified of them which Cle∣ment of Alexandriao speaketh of Plato and other Philo∣sophers: That they maintaining decrees of chastity with their tongue, serued vile lusts, some vsing Harlots and Lem∣mans, and many abusing young men. And there is a me∣morable speech of Augustus the Emperor, in Dio Cassi∣usp vsed to some of like affection with our Romane Priests: It is not the loue of single life, and a desire to be with∣out women, which hath perswaded you, for at his pleasure eue∣rie one hath his mate by his side; but you seeke libertie for las∣ciuiousnesse and lust. The true reason why the Pope doth so eagerly (against the Apostles doctrine) maintaine the single life of the Cleargie, is, temporall commoditie, and the worldly glory of the Churchq, as Gerson intimateth in the words formerly alledged, Nondum erat Ecclesia do∣tata. And Bonauenture expresly deliuereth the same: Whiles the Church was not endowed with temporall wealth and dominion, it had married Priests. And it is to bee no∣ted, that at the same time, and by the same Pope, who v∣surped ouer the Magistrater, was this law of single life obtruded vpon the Church, and no doubt to the same purpose, to support the libertie, pride, and pompe of the Antichristian state.

Paragr. 4. Whether Baronius be corrupted concerning mi∣racles.

T. W. Our Minister laboureth to proue by the confessi∣on of Catholikes, that working of true miracles is common to Heretickes, and therefore no peculiar note of the true Church or faith: and to this end he alledgeth Baroniusa touching the miracles of Simon Magus, &c. But Baronius affirmeth not that these were true miracles, but impostures and slights onely.

Answ. The word miracle is of a common signification, and comprehendeth both true and false maruelsb, be∣tweene which there is this difference.

1. True miracles haue three properties, .1. They are ef∣fected by diuine power, Exod. 8.19. Psal. 77.15. and 136.4. 2. Their matter and externall Act, is reall, not fan∣tasticall, or a delusion of sense. 3. Their finall cause is the confirmation of verity.

But false miracles, 2. Thess. 2.9. are the worke of Sa∣than, or some delusion of sensec, or strange and rare ef∣fects, hauing hidden causes in nature or art: and their fi∣nall cause by which principally quoad nos, in respect of vs, they are distinguished from true, is falshood and wic∣kednesse.

These things being premised, I answer; D^r. White saith not as you charge him, that the working of true mi∣racles (being such, according to all their causes) is com∣mon to Heretickes, neither produceth he Baronius to proue this; but vsing the word Miracle largely, as the Scriptures and Fathers many times do, he saith; The working of miracles, that is, of wonders and maruelsd reputed miracles, and such as cannot be discerned to be other, but only by their end, are common to Heretickse:

and this is the plaine doctrine of the Scripture and Fa∣thers. Deut. 13.1. Math. 24.24. 2. Thess. 2.9. Reuel. 13.13.

And Baroniusf affirmeth thus much, producing Ana∣stasius Nicenus, who reporteth of a Macedonian Here∣ticke; I beheld an Hereticke of the sect of Macedonius, at Cyzicum, who by pretext of praier remoued an Oliue tree out of the place wherein it grew, &c. and this same Heretick cau∣sed a dead man to speake, &c. Wherefore it is not meete to ad∣mit euery one which worketh signes, for a Saint, but we must examine things according to the Apostles rule: Beleeue not e∣uery spirit, but try the spirits whether they be of God or not. 1. Ioh. 4.1.

And whereas our Aduersarie would haue the world beleeue his Popish miracles, wrought by Saint Domi∣nicke, Saint Francis, Saint Katherine, &c. 1: The same are in themselues so absurd and ridiculous, that common sence detesteth them, (reade the margentg.) 2. They are referred to maintaine superstition and false doctrine. 3. Their owne Doctors giue no credit to themh: but of this matter further is to be spoken hereafter.

Notes

• Niceph. hist. eccles. l. 14. c. 55.
• c

  Niceph. hist. eccles. l. 14. c. 55. Omnibus prae∣dico, me illam prorsus desertu∣ram non esse.
• d

  De quibusdā rebus, illi ambi∣genti, per com∣modam dispen∣sationem sacer∣dotij dignitatē suscipere per∣missum est.
• e

  Euagr. hist. l. 1. c. 15. Suidas.
• f

  Baron. to. 5. an. 410. n. 72.
• g

  Langus annot. Niceph. l. 14. c. 55. Index expurg. Belg. in Lango pa. 77. hath not expurged it.
• h

  Socrat. hist. l. 5. c. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Niceph. l. 12. c. 34. Concil. Constantinop. 6. in Trullo. c. 13.
• i

  Greg. Martin. ag. transl. Rhem. Heb. 13. ann. 3.
• k

  Sozom. hist. l. 1. c. 23. Grece. & Latine, c. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l

  Chrys. in Heb. hom 33.
• m

  Vasq. paraphr. in Heb. 13.3. Theophylactus interpretatur in om∣nibus hominibus. Lira. Caietan. D. Fulke ag. Rhem. Heb. 13. citeth more.
• n

  Bosius de sig. l 5. c 9. Figmentum est quod de Paph∣nutio narratur. Baron. to. 3 an. 325. n. 128. Alan. Copus dial. 1. pa. 154.
• o

  Tertul. exhort ad cast. c. 7. Va∣ni erimus, si pu∣tanerimus, quod sacerdotibus non liceat, laicis licere.
• p

  Reade the story of Ioh. Cremon. Cardinall, the Popes legat, who hauing the day before, in a sy∣nod at London, condemned Priests mariage, was himselfe taken at night in bed with a queane, &c. Henrie. Hunting. hist. Angl. l. 7. Math. Paris. in Henric. 1. an. 1125. Math. Westmon. Henric. 1. pa. 31. Fabian chronicle pa 326.
• q

  Bernard. de consid ad Eu∣gen. l. 2.
• r

  Aug. de mor. eccles. l. 2. c. 33.
• s

  Digress. 45.
• Aug. ib.
• t

  Continent se qui possunt, &c. multi neque ve∣scuntur carni∣bus, &c.
• u

  Abstinent vel propter fratrum imbecillitatem, vel propter suam libertatem.
• x

  Pietatem sedulo exercent, corporis vero exercitationem ad exiguum tempus pertinere nouerunt. 1. Tim. 4.8.
• y

  Non solum à carnibus & vino abstinent, sed etiam ab ijs quae ventris & gutturis prouocant appetitum.
• z

  Propter suam liberta∣tem.
• a

  De n. or. eccl. Cath. c 33. Aug de Ciuit. Del, l. 16. c 37. Non cibi gene∣re, sed auiditate immodesta quenquam cul. pandum. Aug. cont. Faust. Manich. l. 30. c. 5 Christiani non haeretici sed Ca∣tholici, edoman∣di corporis cau∣sa, &c. non so∣lùm à carnibus, verùm à qui∣busdam etiam terrae fructibus abstinent, vel semper sicut pauci, vel ce••tis diebus atque temporibus si∣cut per quadra∣gesimam fere omnes, QVAN∣TO MAGIS QVISQVE SEV VOLVERIT SEV POTVE∣RIT.
• b

  T. W. doth shew himselfe so resolute an aduocate of ve∣netie, so now of epicurisme.
• c

  Tertul cont. Marcion. l. 5. c. 15.
• d

  Paul. Iouiu. vita Leo 10. l. 4. Platin. vita Ioh. 13. Onuphr. in Alexand. 6.
• e

  Petrus Rauen. serm. synod. Can. cited by Coccius p. 2. thesaur. Cath. l. 8. ar. 6.
• f

  Holcot sup. Sap. l. p. 182. Daemones incubi. Gignunt communiter pingues, grossos, & corpulen∣tos, &c.
• Colunt hunc vilissimum Deum, &c.
• g

  Hieron. super Daniel. 11. De Antichristo, fa∣cilior interpre∣tatio est, quod simulet castita∣tem, vt pluri∣mos decipiat.
• h

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Caietan. Mulie∣res pro vxores, proculdubio e∣piscoporum & diaconorum. Hugo Card. Mulieres scilicet ordinandorum.
• i

  Clem. Alex. l 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 199.
• k

  Ignatius cited by Langus, apud Niceph. l 4. c. 8. Dionys. Corinth episc. Niceph ib 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l

  Tertul. exhort. ad cast. c. 7.
• m

  Cypr. ep. 19. vel l. 5. ep. 15.
• n

  Cyprian. ep. 35 vel l. 4. ep. 10.
• o

  Hugo Card. com. 1. Tim. 3. Tunc licebat sace••dotes ha∣bere vxores.
• p

  Alph. Castro cont haer. l. 13. v. sacerdotium.
• q

  Pamm•• l. an. Cypr. ep. 19.
• r

  Aeneas Silu. ep. 136. c. Tha∣boritas. citatur à Coccio thesau to. 2. l 8. ar. 6.
• s

  Gerson. p. 4. Dom. octau. Epiphan. ser. de mod. viuend. coniug. collat. 2. Bonauent. 4. d. 37. q 3. Tunc non fuit indicta clericis continentia. Claud. Espenc. com. Tit. 1. Multis annorum centenarijs post Apostolos ecclesia primitiua defectu coelibum, ha∣buit sacerdotes maritos. Conrad. Cling. loc. com l. 3 c. 36. Tempore nascentis Ecclesiae, vsque ad Siricij & Innocentij tempora coniugati ordinabantur in sacerdotes.
• t

  Ir n. l. 1. c. 22. Clem. Al. strom, l. 2. in fine, & l. 3 per totum. Epiphan baer. 26 Tertullian, Ori∣gen, turning hereticks. Aug. ep. 74 & de mor. Manic. l. 2. c. 18.
• u

  Sozom. hist. l. 3. c. 13.
• x

  Concil. Gangr. can. 4.
• y

  Tertul. exhort cast. c. 3. &c. 9.
• z

  Orig, sup. Rō. l. 10.
• a

  Hieron. in li∣bris cont. Iouin. Lud. Viues schol. Aug. de Ciuit. Dei, l. 16. c. 34.
• b

  Hieron. l. 1. cont. louin. Eli∣guntur mariti in sacerdotium. Plurimi sacer∣dotes habent matrimonia.
• c

  Aug. haeres. 40.
• d

  Socrat. hist. l. 5. c. 21. Gratian. d. 31. c. aliter & d. 36. c. Cenomannus.
• e

  Chrys. sup. Tit. hom. ••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• f

  Hist. Trip. l. 1. c. 10. Spiridion habuit vxorem & filios, &c. vit clarus, &c.
• g

  Aug. Triumph. de pot. eccles. q. 92. ar. 3. Consilij & supererrogationis opus. Alphons. Castro cont. haer. l 13. v. sacerd. Altisiod. sum. l. 4. tr. 9. q. 4 Tho. Aqu. 2. 2. q. 88. ar. 7. & Caietan, opusc. to. 1. tract. 27. Sot. 4. d 38. q. 1. ar. 1. Siluest. sum. v. matrim. Mich. Medin. de continent. c. 1. Azor. p. 1. inst. mot. l. 13. c. 12. Est communis sententia Theologorum veterum & recentiorum.
• h

  Aeneas Siluan Platin. vita Pij 2. & de gest. Concil. Basil. Multi saluarentur in sacerdotio coniugati, qui in sterili coelibatu damnantur. Panormitan. cum olim. de cler. Stephanus An••rerius. Durand. Lin∣dan. Erasmus, &c.
• i

  Antonin s••••. hi••t. p. 2. ••••. 6. c. 1. § 21
• k

  Sigeber. ch ō an. 1074. 18.
• l

  Auentin. annal Boio•• l. 5.
• m

  Lamber. Scaf hist. Germ. pag. 201.
• n

  Math. Paris. Wil. Conquest. an. 1074.
• o

  Auentin. annal l. 5. Cauda salax sacrificulorum in prouerbium abijt.
• p

  Bernard. de conuers. ad cler. c. ••••.
• q

  Auentin. annal l. 5. pag. 448.
• r

  Concil. Treuir sub Ioh. to. 4. Concil. Surij edict. 2 pag. 829. Polydor. de in∣uentor. l. 5. c. 4. saith the like.
• s

  Gers. de vita spir. l. 4. cor. 14. Inexperti for∣sitan erant hij doctores, quam generale, & quā radicatum sit hoc malum: quo deteriora flagi∣tia circa vxores aut silias paro∣chianorum, & horrendae abo∣minationes in alijs proueni∣rent.
• t

  Hug. Card. com. super 1. Tim. 3.
• u

  Sigon. de reg. Ital. l. 9.
• x

  Lippoman. cat. Gen. 22. Con cubinae olim non erant ille∣gitimae & for∣nicariae, sed vx∣ores minime principales. Lesseus de iust. & iur. l. 4. c. 3. d. 7 Aliqui iurispe∣r••ti dicunt, con∣cubinatum legi∣t ••num coitum. Barthol. & alij. Constit. Otho. de concub. cler. gloss. Vxor co∣medit cum viro in eadem pati∣na, eam honeste induit, &c. sed quando tenet il∣lam vt ancillam, & mittit ad a∣quam, &c.
• y

  Oauphr vita Alexand. 6.
• z

  Iustae vxor s loco pene ha∣bu••t.
• a

  Lamber. Scaf. hist Germ.
• b

  Antonin. sum. hist. p. 3. ut. 21. c. 3. §. 3.
• c

  Ionius l 4 de vita Leo 10.
• d

  Gloss. d. 81 c. Maximin.
• e

  Gloss. Othon. de concubin. cler. Si secrete. Si non cast•• tamen caute. Conrad Cling. loc com. l. 3. c 52. Vbi sunt, qui corrigunt tam aperta lenocinia, quod presbyteri, sub praetextu ancillarum, habeant concubinas, cum quibus tot habent pueros: aliqui legitimas apud se, friuole contra voluntatem maritorum, detinent vxo∣res: aliqui virgines deflorantes, & penes se occulte retinentes, &c. aliqui pluribus non contentan∣tar, sed hodie illam, cras alteram constuprant, &c.
• f

  Rauēnas serm in synod. Cam.
• g

  Lochmaier. paroch pag. 134 Sum. praedic. de Luxur. lect. 7. Sicut patet de viris ecclesiasti∣cis, qui ancillas sub titulo fami∣liaritatis, in do∣mibus suis con∣tinuo tenent, in quibus ipsimet dominantur, & peccandi liberas habent habenas.
• h

  Nic. Clemang de corrupt. stat. eccles. pag. 36. Gers. defect vi∣ror. eccles. n. 66. Sacerdotes in consuetudinem duxerunt sub praetextu ancil∣larum habere concubinas. Espenc. com. Tit. 1. pag. 67.
• i

  Iacob. Graph. decis. aur. p. 1. l 2. c. 76. n. 6. Vide Marium Belg de schism. & concil p 653. & 656.
• k

  Pater Paul. Venet. l. Italico, of the Order of Serui.
• l

  Cornel. Agrippa de vanit. scientiar. Nobile lupanar. Llamas sum. eccles. p. 708. Francisc. Sansouin. de gub reg. l. 11. c. de iud. Marescal. Concil. delect. Card. de emendand. eccles. exhib. Paulo 3. to. 3. edit. Colon. col. 1551. Sleidan com l. 12. Gloss. O∣thon. de concub. cler. Videtur quod hoc crimen meretricij, sub dissimulatione transire debeat in ecclesia.
• m

  Gers. de vita spir. l 4. coral. 14. & p. 4. ser. Aduent. 2. de luxuria.
• n

  Iac. Graph. de∣cis. aur. p. 1. l. 2. c. 75. n. 4. ita tenuit Decius in l. inuitus. n. 7. ff. de reg. iuris.
• o

  Clem. Alexan. Strom. l. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. pag. 181.
• p

  Dio hist. Rom l. 5 6.
• q

  Bonauent. 4. d. 37. ar. 1. q. 3. Tunc non fuit indicta Clericis continētia, pro∣pter paupertatē, quia non tantū abu••dabant tunc, quantum nunc.

  Mald. sum. q. 15. ar. 12. Si vsque ad hoc tempus sa∣cerdotes habu∣iss••nt vxores, introducta fuisset in ecclesiam exitiosissima tyrannis: quis esset Princeps, qui nollet esse sacerdos?
• r

  Lambert. Scaf. hist. Germ. Vt Romanus Imperator subditus Romano Ponti∣fici semper, dictoq́ue obtemperans foret.
• a

  Baron. annal. to. 1. an 68. n. 22.
• b

  Aug. de Ciuit. Dei, l 10. c. 16. Illa quippe mi∣racula deotum Gentilium. Tertul apol. c. 23.
• c

  Aug. ibid. Spe∣cie tenus mor∣talium sensus imaginaria lu∣dificatione de∣cipiunt. Aug. lib. 83. qu. q. 79. Quaedam miracula scele∣ratos homines facere, etiam pseudoprophe∣tas, pseudochri∣stos, Math. 24. Mar. 13. & Anti∣christū, 2. Thes 2 qualia sancti fa∣cere non pos∣sunt, &c. Vide Espenc. com. 2. Tim. 3. n. 14. pag. 90. &c.
• d

  Aug. de ciu. Dei, l. 20. c. 19. Gratian. cons. 26. q. 5. c. Nec mi∣rum. Aug. sup. Exod. q. 21.
• e

  Suar. def. fid. Cath. l. 1. c. 7. Haec adulterari possunt, & ita exterius fingi, vt non sint necessaria signa verae fidei.
• f

  Baron. an. 36 c. n. 21.
• g

  Antonin. hist. p. 3. tit. 23. c. 1. §. 3. Dominicke making the signe of the crosse, and tra∣uelling in great showers of rain, the same neuer wet him or his clothes. His books lying many days in water, were hurt no more then fishes. With the kisse of his hand, he made lecherous Monkes chaste. Ib. He made heretickes see the diuell. lb. c. 14. § 3. Katherine of Siena by vertue of the hoast, liued many dayes without food. §. She was so∣lemnly wedded to Christ. By prayer she was enabled to reade. Christ tooke out her heart, and gaue her a new one. §. 10. She smelled the filthy sinnes committed in the Popes Court, out of Auen∣nion in France, to Siena in Italy. §. 13.
• h

  Canus loc. l. 11. c. 6. Nostri plerique de industria, ita multa confingunt, vt eorum me pudeat & taedeat, &c. Clingius loc. com. lib. 4 cap. 42. Villauin∣cent. de formand concion. lib. 2. cap. 4. Nonnullae diuorum historiae circumferuntur prorsus in∣sulsae, &c. Caietan. opusc. to. 2. tr. 1. cap. 5. Non censeo digna de quibus verba fiant.