Demands to be propounded of Catholickes to the heretikes by Richard Bristow ... ; taken partly out of his late English booke of Motiues to the Catholicke faith, partely out of his printed Latin booke of the same matter.

DEMANDES TO BE Propounded vnto all Heretikes .

VNDERSTANDING ( gentle Reader ) that many are desirous of my late booke of Motiues to the Catholike faith , who notwithstandinge cannot come therby , partly because there were but few printed , partely because a great parte of those few fell into the Heretickes handes , God so ordaining it in testimonium ills , for a witnesse vnto them : and not minded to repaire the Printe , although of som desired : I thought good , for some satisfaction of the saide , and for further propagation of the truth , to the saluation of my deare deceaued countrimen , to set out this litle Pāflet . which albeit to some may for the quantity seme but a trifle , yet whosoeuer will voutsafe to peruse it , shal finde it ( I trust ) full of most iust & weightie considerations to beleeue the Catholikes , of this time also , and not the Heretikes .

The maner of it I haue conceaued by way of Demaundes to be made by Catholickes vnto Heretickes , to confound therwith the obstinate , and to conuert them that be more tractable . And although in these Demandes I wil be very briefe , as only to put the learned in minde of that they haue read or may read , and to shew them how to vse it , to profite both them selues & others : yet shall I touch the matter in euery one of them ( by the grace of God ) sufficiently for all sortes . But if any man desire a larger declaration of them , he shall in my late booke of Motiues for most of them find enough ; and for all of them much more in my latine book ( which work , them only promised , he hath since most learnedly performed ) of the same mater , and that somewhat of an other sort , & in another order than I did before in English , which by these Demaundes may partly be coniectured . Beseeching moste humbly the deceuers , if they shall clearely see in their consciences , that they can not replie to these Demaundes ; that then they will for Christes sake vouchsafe to be good to their owne soules , and to spare the seely people .

The 1. Demaund . Touching the disputation made at Carthage .

FIRST then in the name of God , let it be demanded of the sayd deceauers , or of any other Heretike , and especially of them that will seeme to be learned , whether they haue not read or heard of Collatio Carthaginensis . The conference , or disputation made a Carthage in Africke , almost twelue hundred years ago , betweene Saint Augustine ( on the one side ) and his fellowes the other Catholike Bishopes of that Countrey ; and on the other side the Bishoppes of the Donatistes , who were Heretiks , likewise of that Countrey . Which disputation being then presently taken word for word of diuers swift Notaries , was afterwarde more breifly written by S. Augustine himselfe , and is at this day to be seene in the seuenth Tome of his workes , in his booke called Breuiculus Callationis : An abridgment of the Conference .

If they knowe of the said conference , let them then be asked , whether the Question there betweene the Catholickes and the Donatists , were not the same that is now betweene the Catholicks and the Protestants with al other Heretickes of this time : to wit , Which of vs haue the Church of Christ , whether we , or they . And because these Hereticks call earnestly for plaine Scripture , and make as though they would yeeld most gladly therunto : Let them say , whether those Catholickes did not bring for their church very many most plaine testimonies of holy Scripture : as is more orderly to be seene there in another booke of S. Augustins , named De vnitate Ecclesiae : Of the Churches vnitie . Whether S. Augustine ( I say ) and those other Catholickes , did not there most manifestly and most mightily out of the Scriptures , proue a visible Church , begining visibly at Hierusalem , & lasting visibly not only vnto their time , but also vnto our time , and euen so continually to the worlds end . And whether such a Church make not as much against the Protestantes , and all other Heretickes , as against the Donatistes ; and as much for vs that be Catholickes now , and for such as shall be Catholickes at any time to the worldes , end , as for S. Augustine and the other Catholikes of that time : because neither the Protestantes , nor no other Heretickes , no more than the Donatists , haue so lasted , or euer shal so laste continually , nor no other company of Christians , but onely ours .

Finally , if they will say , that S. Augustine and his felowes there did not , nor coulde not out of the Scripture , proue sufficiently such a Church , let them be demaunded whether they dare take parte with the Donatistes against those Catholickes ; and whether they will , or be able to answere their Scriptures , for and in behalfe of those Heretiks . At leastwise , because they talke so much of scripture , and of onely Scripture ; whether they be able all the packe of them ( as S. Augustine also there requireth of the Donatistes ) to alleage for their owne Church , or Churches , so much as one plaine text of Scripture ( as he there alleageth for our church , in maner aforesaide , very many , and very plaine , shewing also there , that it cannot erre ) whether they can bring vs ( I say ) in so weightie a matter , as wherupon dependeth al our controuersie , any one plaine saying of holy Scripture , to proue that Christes Church beginning visibly at Hierusalem , shoulde so continue but a time , and then afterward should vtterly either perish , or vanish away : & that many hundred yeeres after , one Luther in Saxonie , or one Caluine at Geneua , or any other in any other countrey , should bring it to life , or to light againe ?

The 2. Demaund . Building of the Church .

WHEREAS Christ & his Christians haue , besides Schismatikes and Heretikes , two other kindes of enemies , to wit , Panimes & Iewes : & wheras the auncient writers haue made many goodly books against those enemies , either to confound them or to perswade them , that Christ is God , as it was then , in the first beginning of Christians , very necessary for them so to doe : Let the learned Protestantes be likewise demaunded , whether those christian writers in those books haue not made , amongst others this argument , to proue that christ is God : namely Saint Chrysostome , both against the Panimes , in his booke named , Contra Gentiles demonstratio , quod Christus sit Deus : A plaine demonstracion against the Gentiles tha Christ is God , and also against the Iewes , in the second of his fiue Orations that he made against them .

That Christ ( I say ) is God , because his church , although it had but a small & poore beinning , & euen then very many , very mightie , and very fierce enimies , yet could not , nor cannot euer possibly be suppressed : but contrariwise , being in the beginning as it were but one litle sparkle of fire , & whole floudes , yea seas of persecutions being poured out vpon it ; yet could it not be extinguished but contrariwise ( I say ) partely hath , and partly shall set all the world on fire , first or last bringing all to christ : according to christs owne prediction , which he also doth there alleage : Aedifieabe Ecclesiam meam , Mat. 16. & Portae inferi non praeualebunt aduersus eam . I will builde vp my church , and Hel-gates shal not preuaile against it .

Now let it be considered , whether this argumente doe holde , if it be true which they say , to wit , that the church of Christ was not inuincible , but that it hathe bene these many hundred yeares quite suppressed ; yea & in Chrysostomes own time no church of Christ at all . For they knowe , if they graunt that them to haue bene the true church , that they must grant also ours now to be the true church , as being all one with that . If then they will say , that this is not a good argument , lett them be further demaunded , whether they dare take parte also with the very Iewes & Paynims againste the Christians , yea and against the Godhead of CHRIST himselfe ; and whether they will go about , or whether they be able ( which the Iewes and Paynimes were neuer able , nor neuer shal be able ) to answere this argument .

And then againe : How they can for shame say , theirs to be the Church of Christ , & not rather a plaine Apostasie from Christ , that must needes labour to answer the arguments of CHRISTIAN men , which they haue made against such infidels , to proue that Christ is God . And therfore againe , whether it be not a sufficient Motiue for any Christian man to be of our Church , which he so plainely seeth , & anon more plainly shall see , to stand vpon the very same argumentes against these Heretickes , whereupon the Diuinitie of Christ himselfe doth stande against the Iewes and Painymes .

Finally let them consider , whether it be not euident by this , that when they talke so much of Persecution , to bring vs thereby into enuie , and themselues into fauour , they do not geue wise men occasion to marke that they cannot be the Church of Christ . For Persecution is not a Motiue of it selfe alone to beleeue any . Otherwise not onely one sorte , but all sortes should be beleeued , because all are persecuted , Iulij . 22. Stow. as themselues of late did burne certaine in Smithfielde .

But persecution is a Motiue after this sorte as S. Chrysostome here doth handle it , to wit , that Christ must be beleued to be God , because , according to his owne saying no persecution coulde , or can ouerthrow his Church , which being once granted , that the Church of Christ ( I say ) alwaies standeth & contineweth , let the Heretickes say , whether they had any cause to rise : and therfore if they be wise , let them lye down againe , & returne to the Church and saue their soules .

The 3. Demaunde . Going out .

WHEREAS it is manifestly written in the holy Scripture of the Apostles actes , Act. 2.4.5 . & 28. Act. 15. that the Church of Christ , ( a ) began visibly a Hierusalem and visibly growing on , ( b ) came at lengthe also visibly to Rome . Whether the Protestantes can shew vs out of Scripture or storie , that the Romanes ( with whom , as it is manifest , we agree in all pointes ) who then were in the church , went againe out of the Church , forsaking at any time the communion or company of other christians then liuing , and making a new seueral church or companie by themselues asunder . So , as it is knowen themselues haue done , being first of our company : and their Captaines , for the most parte also of our Monkes & Fryars as Luther Oecolampadius , Hooper , Bale , with many others : and afterward breaking from our company by disobedience , and contempt of their ordinarie Superiours : and so , seditiousely setting vp these factions of theirs , which now we see . Whether also they can name vs any company , that euer since the Apostles time so did , and obstinatelie stood in it , that was not Schismatical ?

As it is plaine , that they are Gono out , so it is plaine ( I say ) that we neuer went out , wherof it foloweth sensibly , that as they be not within , so we be stil within And therefore let them be vrged , what they can say to this , either for themselues , or against vs . Or rather let them , if they be wise , geue ouer , and quickely without more a doe come in againe .

The 4. Demaunde . After rysing .

WHETHER they be able , to name any time , since the Apostles time , when our Church first Arose : Or ( because they refuse not onely our company , as Schismatiks , but also our Faith as Heretikes , and also almost all our Religion , as plaine Apostatats ) whether they can name any certaine Author and first beginner of the peculiar Articles of our Faith and Religion , but Christ and his Apostles onely ? Let them be vrged to name the Article , the time , and person . Sure it is , that they can name no such .

But on the other side , it is euident , that their companie or companies beganne , of late ; the Author therof is knowen , the time of his rising not onely recorded in Histories , but also fresh in the elders memories , and very manie Articles of his Doctrine before vnheard of . Many such companies are noted in Histories , rising so with new Articles , after the begining of the church as Nouatians Sabellians , Arrians , Pellagians , and very many moe . Now for defense of their owne doing , let them looke amongst them all , and name vs some one of them , that notwithstanding this their rising afterward , was not Schismatical , nor their Articles Hereticall ? Sure it is againe , that they can name no such , and therefore is it euident , both that we bee still the true , and Primitiue or first christians : and also that they be of a new false makinge , and not true christians .

The 5. Demaund , Wondred at .

ALso whether at any time the christian people wondered at our Religion & Doctrine or any point therof , as then first appearing , and afore not heard of : and whether the Pastors and Doctors of the church then presently controled the same as new & diuerrs from the Doctrine that was before ? And whether that all Heresies were not so wondred at , and so controlled at their first appearing ? WHETHER also that which seemed so strange to them that stoode in vnitie , which was so gainesaid & resisted , in bookes Disputations and councels , by them that had the charge of the Church of Christ , were not alwayes Heresie , & the Professors of it ( if they were obstinate ) alwaies Heretickes , without exception ?

As our doctrine therfore , which euen from Christ & his Apostles , is come quietlye to our handes without such contradiction , is sure and Catholike : so that of the Protestantes and Puritanes , which was streight with the sworde of Gods Church sticked in Luther , and neuer since hath ceassed to be by learned Catholike men confuted , and hath beene by a Generall Councell also examined and accursed , At Trent nor neuer shall be able to get one day of quiet possession , but euer oppugned and assaulted , vntill it be quite againe dispatched , as all other Heresyes haue beene before it : is most certainly without all doubt hereticall .

The 6. Demaund . The nature of Catholikes .

WHENSOEVER there was such Going out , and such after rising of some , & such wondering at it of others : whether al wayes then , in talke & in books , one sort of Christians were not commonly called Catholikes , Aug. con. ep. Fund cap. 4 & de vera relig. c. 7 and well knowne by that name . And whether the said Christians were not alwayes true Catholikes ; & so at length of all men confessed to bee , Victor deperse-Vand . l. 3. fol. 34 whatsoeuer smoke for a while their enemis made against them , by putting other names vpon them ?

And now at this time of their Going out , & new rising , let them say , whose name that is , ours or theirs ? for example : At Paris very lately a young Gentleman of our nation , called M. Culpeper , lying on his death bedde : the night before he died , there came vnto him a countrye man of ours , as he saide , vpon a message , And being there vpon admitted vnto him , by them that were about him praying for him & teaching him how to dye ; after that he had done his Masters commendations , by & by he broke out , & saide vnto him in these very wordes : O Master Culpeper , In any case renounce the Catholike faith . Now , who heareth this , and knoweth not , what faith that good felow meant ? as himselfe also would not so haue spoken , but that he knew well enough , the tearme to be neither strange , nor ambiguous , nor obscure ? Or whether should I also not be vnderstoode if I should tel further , how the Gentleman died Catholikely , notwithstanding , & that a little before his death he said , as in an agonie to a Catholike learned holy man , his leader and director in soule matters that stoode then by his bedde side : O tell me , I praie you , am I in the right waie ? And he assuring him that he was : That is well , quoth , he : And will you goe with me : The saide catholike affirming , that hee woulde : That is well , quoth he againe : and so laye stil a while . And anon againe he said But tell me , I pray you , am I right ? And he againe with good words assuring him : That is well , saith the Gentleman againe : And will you goe with me ? Then after his answere , a litle silence againe : and with very cheerefull countenance the Gentlemen saieth : O now I see my selfe , that I am right . Beholde , my good Angell hath most glorioussye appeared vnto me , and shewed me the dore open for me , that I nay euen now enter in . But you ( quoth he to the good man , with whom he talked ) may not yet come . And so lying a while longer with a smilinge countenance , gaue vp his happie ghost : Iul. 24. Dying , I say , a Catholique By which name here I aske the Protestant , whether they know not what I meane ? As likewise in all other bookes written now adaies , when they happen commonly vpon that name , whether they or any body else stagger at it as not knowing , whether we or they are meant therby ?

The 7. Demaund . The name of Heretikes .

LIKEWISE , whether they that haue beene of christian men , at any tyme since heresyes first rose , commonly called Heretiks , & plainely known by that name , haue not alwayes been heretikes also indeed , and so euer in the end , Soz. li. 7 ca. 4. Iren. li. 3 ca. 15. of al men confessed to be . Let them runne ouer the Ecclesiasticall Historyes , and writings of the Fathers , and bring vs some exception .

And let them say withall , at this tyme , whose name that is , ours or theirs . As in bookes written now a dayes ; vpon whome that name runneth , and that so roundly , that the Reader ( I warrant you ) whosoeuer he be , neuer sticketh at the matter , but knoweth well of whome he readeth , to wit , of them , and not of vs .

The 8. Demande . The Name of Protestantes .

WHETHER out of all this tyme since Christs Ascention , Hier. con. Lucif , Aug. de vtil. cre . c. 7. Chris . ho 33. in Acta . Ire . li. 1. ca. 20. Lact. li. 4. c. 30. Opt. li. 3. they can bring vs any that in respect of the doctrine , which they did professe , or in respect of the seueral company , with which they did communicate , had a new name , made of some mans name , or otherwise taken vp ; whereby they commonly tearmed themselues , and in the world generally were tearmed , and immediatly known thereby ( but if they were obstinate ) they were euer Heretikes or Schismatikes : as Arians , Pelagiaus , Donatists , &c.

Againe , at this tyme , which of vs haue such new names , as whose names these be , Protestants , Puritans , Precisians , Vnspotted brethren , Fellowes of loue , Superilluminate , Porklinges , Lutherans , Caluinistes , Anabaptistes , with many such more ? And further let them be asked , whether they can auouch their common slander , that among vs also there are such names , as Dominicans , Franciscans , Iesuites , with such other names of our Religious ? Let them tell vs then , what seuerall article of fayth , or what seuerall communions those Religious haue : and briefly , whether it be not euident , that they , & we that are not Monkes , be both of one faith , and both of one communion , that is to say , both frequenting the same churches , and the same Sacramentes . And as for the name of Papists , let them shew , that it was euer heard of before Luther . Sure it is , that it was not : & therefore can it not be the name of vs , who ( by their owne confession ) were many hundred yeares before Luther was borne ; and not all that while without a name , but then , and now , Aug. de vtil. cre . c. 17. & to . 6. Ser. con. Ar. & Col. 3 diei . nu . 2. Basil . ep. 71. and euer named Catholikes , although it pleased Luther to nicke-name vs Papists , as other Heretiks afore also nicke-named the true Catholikes , our fore-fathers , calling them Homousians , Caesarians , and such like .

Let them tell you this also : why they doe not tearme vs by some one Popes name , as , Gregorians of Gregory , or Leonians of Leo , that was when Luther began , or in like manner of some one or other . So as we tearme them of Luther Lutherans , of Caluin Caluinists , and others , Arrians of Arius , Pelagians of Pelagius &c. Why ( I say ) do not they likwise tearme vs by the name of some one Pope , but generally Papists of Pope , wheras there haue bin Popes alwayes since the Apostles times ? What is the cause of this difference in our dealing . Let them ( if their wisedome can ) giue me any other cause , but only this which bitterly condemneth them , and plainly cleareth vs : That , whereas we haue truely to charge them , and all other Heretickes , with following some one man , that was a new Maister , and a deuiser of some new doctrine : they cannot so charge vs with any one Pope at all , because the Popes doctrines that we doe follow them in , were not at any tyme newly deuised by them , but receaued of the Apostles , & so kept continually of them al , euen vnto this day . And therfore Luther hauing nothing to charge vs with in this foresayd manner , inuented this general tearme of Papists , manifestly against himselfe , being rightly scanned , as the wise doe see .

The 9. Demande . Conuersion of Heathen Nations .

WAEREAS Christ did say that All Nations should bee conuerted from their Paganisme , and be taught , Io. 10 16. Mat. 28 19 Mar. 16.20 . and heare his Gospell preached vnto them : and whereas his Apostles beganne most gloriousely to doe the same : let the Protestantes be asked , who they are , that did , and doe accomplish the same ? Rom. 20 c. 18. whether they euer conuerted any Nation from Paganisme to be Christian , and not rather doe only auerte Christians from the faith of Christ , so as all other Heretikes haue done before them ? And on the other sid , whether they know not , how euen at this present our church filleth very many & most ample Nations of the East , and weast India with the Ghospel , & knowledg of christ ? And whether they do not confesse themselues , that likewise all the other Nations , which haue beene conuerted within these 1000. years , which are very many , were conuerted by our Church ? Then , of other nations afore conuerted , let them be vrged to name any one , either conuerted by them , or not conuerted by vs , but by some other Church and to some other Ghospell , or some other Christ ?

Finally let them peruse all Histories , & report truely , whether they do not al note , those nations , then to haue beene conuerted vnto christ , when they were conuerted vnto our Religion : & if any but we chanced to haue to do with the conuersion of certain , that their conuersion was neuer accompted right and good , vntill they were amended by vs , and ( namely ) vnited to the Sea of Rome . And therefore let them be asked , whether we be not , or who els be christs witnesses vsque ad vltimum terrae , Act. 1. euen to the furthest end of the earth .

The 10. Demaunde . Touching Miracles .

WHEREAS againe Christ confirmed his owne preaching to the Iewes by working of Miracles , Io. 10.37 . & 12.37 . & . 15.24 . & 20 30.31 . Mar. 16.17 . Io. 14.12 . Mar. 16.20 & sending his Apostles with their Successors to conuert all other Nations , promised and fortold , that he would comfirme their preaching likewise with Miracles , as also the Ghospell sayth that he did .

We aske the Protestantes , whether they know not by Historyes , that at the conuersion now of the Indes , and afore also at the conuersion of those other nations , by our church , great Miracles are , and euermore were wrought by our preachers . And whether it follow not therupon , that our Preachers are they , whome Christ sent out , and with whom christ worketh : & that their preachinge is true , as christes preaching was true , and his Apostles preaching true , and that our Nations therfore be wel conuerted as S. Peter , S. Barnabee and S. Paule doe proue therby ( I say , by Miracles ) that the first Gentiles were well conuerted by them ? Act. 11.17 . & 15.9.12 .

And besides the first conuersion of Nations , whether they read not in most approued authors , that afterward also almost continualy in euery Nation of our church , most vndoubted Miracles be , and haue bene wrought , innumerable holy men and women of our church approued and honored by God with that gift , as S. Bernard S. Frauncis S. Dominicke , &c. and very many articles & pointes of our Doctrine also in particuler so confimed , as the B. Sacrament , the signe of the Crosse , Relikes . &c. In so much that the auncient Christians writinge against the Iewes and Paynimes for the Godhead of Christ , Aug. de ciui . Dei lib. 22. ca. 5.8 . & de vtil. cred . c. 14.15 16. & Re. lib. 1 cap. 14. Chry. to 5. cont. Gent. de vita Babila . col . 885. do first shew , that the miracles of Christ him selfe and his Apostls were wrought to set vp avisible Church , that shold continue for euer ( wherof it foloweth , that all Heretickes do rise in vaine : ) And secondly they do by such Miracles of the Church , as I haue saide daily to bee seene , proue vnto those Infidels the Miracles of Christ and his Apostles , recorded in the holy Scripture , which those Infidels did denie , because they did not see them . ) Let the Protestantes therfore be asked , whether they dare ioine here in also with the Infidels against the christians , and answere for them , that the argument is not good , because these Miracles of the Crosse , and of Relickes , and such like are not Miracles , but illusions . And then when they shal by and by heare the Infidels say euen so also of Christes & his Apostles Miracles , let vs see a Gods name , how wisely the Protestants wil replie , & shew them a plaine difference betweene christes Miracles , and our Miracles ? Or rather shal we not see them hereby not only confirme the Infidels in their incredulitie , but also prepare weake christians to infidelitie , yea & them selues also readie to geue ouer therunto : as in our countrey ( God helpe ) who seeth not ?

The 11. Demaund . Touching England our own Countrye .

AND here namely of our own Countrey a few questions : whether it be not plaine by the Historie of Venerable Bede our Countreiman , and other Authors that our English Nation a thousand years agoe , in S. Gregories time , was conuerted a a lib. ca 23. by men of our catholike Romane church ? and conuerted to al points of our catholike Romane Faith , as b b lib. 1 ca. 26 Masse , c c lib. 3. k. 14.24 Purgatorie , d d lib. 1. c. 32 Saints , &c. And , that our saide conuersion was confirmed then e e lib. 1. ca. 26. l. 2. ca. 2. l. 4. ca. 13 f. lib. 1. ca. 4 by wonderful Miracles .

And if this be not enough , wheras the Britons or welsh men were conuerted before vs more then foure hundred years , aboue fourtene hundred yeares agoe , in S. Eleutherius time : whether they were conuerted by S. Eleutherius to one faith ? and we English men by S. Gregorie to a a lib. 1. c. 7.8.15.18 another faith ? Or , whether g g lib. 2 ca. 2 the greatest point , wherein the Bipes of Wales differed from our Apostles , were not about the Sonday vpon which Easter should be kept , which the Protestantes pardy ( although ignorantly , and falsely ) make to be no great matter . And , whether in that point also , and in any other of less waight , wherein they did differ , the truth were not ( euen by the Protestantes owne confession ) on our Apostles side , & not vpon the welshe mens side .

Now for them to departe from this faith so longe continuing , so confirmed , so auncient , so close to the Apostles time , & therfore ( as also because it came from Rome ) sensibly Apostlicall ? hauing also the plaine deuine testimonie of so many Scriptures , Ps. 71. b. 10. & 96. a 1. Isa. 41. a 1.5 . a 2. a 4.49 . a 1.60 . 5. b. 9. Soph. 2. a 11. as amongst the conuersion of Nations speake expresly of Ilandes : let them say , what moued them ? what Miracles did Luther worke ? what Miracles did Caluine worke , or any other of their new masters , and false Apostles ? yea what other thinge caried away our contrey into this Apostasie , but only sinne , as all the world knoweth ? & the same also daily so filling it with all kinde of sinne and wickednes , that there must needs follow of it , destruction both temporall and eternal ?

The 12. Demaunde . Visions .

Whether they knowe not that both in a a Bed . Hist. l. 2 a 6.12 our Country and also in al other Christian nations , innumerable holy Persons of our communion , & very many points of our doctrine , haue been by God from heauen approued with most vndoubted visions , & them also very often sensible : as for example . The b b Amb. serm . 61. Aug. de vnit . Ec. cap. 26. Paulin. ep. 12. ad Seue c. Io. 1. c. 33. Act. 2. c 17 & 22 b 6. 2. Cor. 12. a 1. Relikes of S. Geruasius , and Protasius reuealed at Milane to S. Ambrose himselfe ; with infinite moe of like sort ? And whether it be not euident ( c ) in the Scriptures , that God vsed the same meanes to commend vnto vs Christ himselfe , & his Apostles , and their doctrine ? And therefore whether it be not likewise euident , that whiles they scoffe at al visions , they prepare the world heereby also to scoffe at Christ himselfe .

Finally aske them , why , when they are disposed to scoffe at visions , they go to certaine obscure writinges , and picke out of them that seemeth for their purpose ? Why are they afrayd to doe so with the foresayd visions of S. Ambrose , and innumerable other such like , most famous , and most certaine , which make no lesse against them , and no lesse for vs , then those others that they accoumpt to be vncertaine .

The 13. Demaund . Honour of Crosses .

WHETHER they haue not read in auncient Christian Bookes made against the Paynimes , also this argument , to proue that Christ is God : because although a Galous tree , and euery other instrument of execution , be accompted a vile and vnhonourable thing ; Deut. 21 d. 23. Gal. 3. b. 13. & of al a crosse was accompted most vile , & most accursed : yet Christ hath set his holy Crosse in such high honour , & estimation , that Emperours and Emperesses , Kings , & Queenes , and all other , men & wemen , do not only thinke themselues happy , if they can get neuer so litle a piece of it , putting it most honorably in siluer and gould , and so hanging it about their neckes ; but also make very great accompt of the only signes thereof , setting it euen in their Regall crownes , and dayly printing it in the most noble and most notable part of their bodyes , euen in their foreheades . In so much that S. Chrysostome sayth boldly thereupon : Vellem audire à Pagano &c. Chrys. to. 5. con . Gent. quod Christus sit Deus . col . 1033 I would fayne learne of a Paynim , how it is that the Signe of so cursed a death is so much desired of all men , but only because great is the power of him that was crucifyed ?

Aske the vnsigned Heretickes , what they can answere here for the vnsigned Panym ? yea whether they be not ashamed & weary of that Religion , that cannot be defended without pertaking with the Paynims against the Christians , nor without answering the arguments of Christs owne Diuinity : which yet they are not able to doe ? And let Christian people remember , that Christians haue euer vsed to crosse themselues ; & that therfore these vncrossed Protestants , vnlike and repugnant to Christian men of all tymes , stand post alone . And then let them further consider , whither so deserte away is like to cary them , if they returne not the soner to the common Christian way .

The 14. Demande . Vertue of Crosses .

AGAIN , whether they haue not read in such Bokes , Chrys. ibidem . Eus. de laud. Constant . pa. 365. 266 367. Lact. l. 4 cap. 27. not onely ( as I haue now saide ) the Honour of the holy Crosse , & the very Signes of it , but also , and much more , the wonderful power and miraculous vertue of the same , both ( I say ) of Christs most holy Crosse , and also of the very Signes thereof , taken and vsed in argument , to proue vnto the Painyms , that Christ is God ? As , bycause the same driueth awaie Diuells out of Idolles , and out of mens bodies , and healeth all diseases , & raiseth also many times the very dead them selues . Lett them shew the Painims then how this argument also may be answered , if they can . Or rather let than forsake that Religion , that so ioyneth with the Paynims against Christ ? and returne to Christian men & stand with them for Christ .

The 15. Demaund . Honor of Saintes .

WETHER they read not like wise in such bookes , Chris . ibidem . Aug. ep. 42. & in Psa . 44. Theod. de Cur. Grac. affect . l. 8. also this argument to proue vnto the Paynimes , that Christ is God : Because he hath set his holy seruauntes in so highe honour , that the very highest , as Kinges and Emperours , & al others doe pray vnto them , and runn to their very Graues and Relikes , and , thinke them selues happie , if when they be dead , a a chris . ibi . Col. 1033 they may be buried , not onely by their Bodies , but also nighe to their Chapelles . Lett them therfore here againe helpe the Painims , if they can . Or rather let all true Christians looke to them selues , and defie both the Painims , and them .

The 17. Demaund . Chris . to 5. cont. Gent. de vica S. Babyla . Theod. ● ibidem Aug. d. Ciu. l 22 cap. 9. Vertue of Saintes

AGAIN , whether they read not in such Books , not only ( as I haue now saide ) the Honor of Saintes , and of their Relikes , but also , and much more , the miraculous power of both , of Saints ( I say ) and of their very Relikes : vsed in argument , to proue vnto the Painimes , that Christ is God As , because they destroy Idolles , that is to say , the very Godes of Painims , they yet being but the Seruants of Christ our God ? and because they expell Diuells also out of mens bodies , and heale all diseases , and raise many times the dead ? and also mightely and very beneficially doe amend corrupt maners of men , and inflame them with deuotion towardes God ? Let the Protestantes here once againe help the Painims , if they can . Or rather let them at lenght leaue that Religion , by which they haue so filled our countrey with Painims and Atheistes bycause ( as all men may see ) it standeth so openly against so many most certain groundes and arguments of Christs owne Diuinity .

The 17. Demaund . Exorcising of Diuels .

YET once againe : whether they read not in such Bookes also this motiue propounded ( according to the a a Luc. 9.1 . & 10. c. 19. & 11. c. 20 Mar. 16. d. 17. Gospel ) by most auncient Christian b b Iustin. con . Triphon . Tertul. in Apol. & ad Scapulam Cip. adu . Demetr. & de va nitate Idolorum . Arnob. contra Gentes Lact. l. 2 cap. 16. writers to the Painimes : That their Idolles were not Godes , but that Christ is God ; because Christian men haue amongest them an ordinarie power ; giuen by Christ , to adiure Diuelles , yea and the same Diuelles that were the Painimes Goddes : & with meruailous authoritie to encrease vpon them infinite tormentes , vntil by such constraint , they both confesse their names , with other thinges that they be asked , and also finally depart out of the bodies which they had posessed . The practise wherof any man that list , may see also at this day in our Church : as my selfe , and many other of our Countreimen haue seene , and in all ages the like practise of our Church , ( as the learned Protestantes doe know ) is recorded in Histories : as the Diuell neuer ceasseth thus vexing of men , so the church neuer ceasing to vse this power of hers against him for such as seeke vnto her .

Now let the Protestants that resist this church be asked , what they can answere to this Motiue , in behalfe of the Painimes , and of the Diuels themselues , whether they dare say , or can shewe , that the argument prooueth not the Idolles vanitie , and christs Diuinitie ? S. Cyp. de vanitat . Idolor . num. 4. Con. Car 4. ca. 7. Paulin. in Nata 4. S. Fe licis . Or that in olde time it did , but now doth not ? And what difference they can geue vs betwene the churchs Exorcismes then , and now ? Or rather let than humblie confesse their faulte , that in drawing men away from this church , they haue drawen them from their vndoubted sauegarde , and so lefte them desolate and open to the Diuells inuasion , working therby for the Diuells kingdome so manifestly , that his raigning in their countreis , people , and proper persons is most euident and notorious : which our Exorcistes would ( if they might be suffered ) geue them to see in many of themselues no lesse , than to Demetrian the Proconsull of Afrike ( who yet thought himselfe for witt & tongue , against christ in defence of his Diuells , a passing orator ) to whom it were good for the new preachers to consider deeply what S. Cyprian writeth : O ( sayth he ) that thou wouldest heare , Cyp. ad Demet. num. 6. and see them , when of vs they be adiured , and tormented with spirituall whippes , and by torments of wordes , cast out of bodies by them possessed , &c. Vent & cognosce vera esse quae dicimus . Come and see by experience , that we say true . &c. Aut si volueris & tibi credere ; de te ipso loquetur , audiente te , qui nunc tuum pectus obsedit . Or if thou wilt beleeue thy selfe also ; out of thy selfe shall he speake , in thine owne hearing , that hath now possessed thy hart .

The 18. Demaund . Destroying of Idolatry .

WHETHER they see not by this that I haue saide , that as it is our church , which hath conuerted , and doth conuert all Nations vnto christ , so it is our church , that hath destroied , and doth destroy Idolatry ?

Or let them say , whether that both our Nation , & all other Nations now of christendome , were not before their christening , worshipers of Idoles , as Iupiter , Mars Venus , &c. And whether that vpon their Christening by vs , they haue not bene so fully turned from those Idolls , that the Multitude hath forgotten their very names also ? And therefore , whether it be any other church but ours , Zac. 13. a 1. that fullfilleth the Scriptures , which foretold of the destroying & forgetting of Idolles , ouer all the world ? C●●●● S. Babil . And whether auncient storyes and other writers doe not reporte , the same oftentymes to haue beene done by our holy Images , signes of the Crosse , Relikes of Saints , and most blessed Sacramente of the Altar ? And therefore againe , whether Protestants in calling most blasphemously these points of our Religion , Idolatry , which ( I say ) haue destroyed , and doe destroy Idoles be not as blind as he that sayth , Isa. 5. c. 20. white is blacke ; or rather as peruerse , as he that sayth ; God is bad ?

The 19. Demand . Kinges .

WHERAS the holy Scripture speaketh much of the conuersion of a a Is. 49. Kings at length & namely of the b b 7. f. 23 b Is. 60. c. 14. b 11. Roman Emperours , though first most cruell persecutors of the Christians : ask the Protestantes , first whether this doe not argue cleane against them , that whereas they say the Church and fayth of Christ did soone begin to perish and vanish quite away , that cleane contrary to them ( I say ) euen then , to wit certaine hundred yeares after the beginning it increased much , and florished a great deale more , catching then hold also of those mighty Powers , before , her persecutours & by their help , in very short tyme , destroying Idols , and building Churches ; & spreading it selfe ouer all the world ?

Secondly aske them , whether any one of those Emperors were conuerted to their Religion : or whether such of them as were to be commended ( for some , & they well known , fell afterward to be Heretikes , though not Protestants . ) But of them , I say , that were most Christian & catholik , as Constant . Theod. &c. Aske the Protestants whether they are not plainely reported to haue been of our Religion , as c c Aug. ep . 42. Eus. de vit Constant . l. 3 c. 1. l. 4. c. 58.71 . running to Relikes , praying to Saintes , praying for the dead d d The● hist. l. c. 17. submitting themselues to the Church , and generally in all other pointes so to be gathered by their lawes , and specially by the tyme when they liued , which tyme the heretikes do so plainely see to haue beene ours , that they are fayn to say , that Christs church did faile before that tyme . Thirdly wee aske them els , whether they will ( for tryal of the truth ) get vs leaue to appeare with them before the Queens highnes , & both of vs to ioyne , with her Maiesty , in that Religion , which shal be clearely proued to haue beene the religion of those Emperours : not only of so many Kinges and Queenes at home her noble Progenitors , but of those very Emperours : ( I say ) whose Religion and conuersion was so long c c Isa 60. c. 14. d 11. afore more plainly foretold & promised in the Scripture : and there , most specially the Religion euen of those , whom the great Oratour of Woodstocke namely commended of late vnto her Highnes , to wit ( a ) Theodosius , Valentinianus , d d Theod lib. 5. c 36. Soc. l. 7. c. 21.46 Soz. l. 9. cap. 1.2 . and Pulcheria the Virgin and Emperesse ?

The 20. Demaunde . In all persecutions .

BEcause the Romane Emperours first were persecutours & Protestantes haue talked much of persecution , as though we vsed them so as those Tyrants vsed the first Christians : to the end that the truth many be plainly knowen , aske them , whether they wil be content to trye this controuersy of Religion which is between vs , Comfort sor Catholiks in England . Eus. hist. l. 4. c. 14 l. 6. c. 4.9.35 . l. 8 cap. 2.17 . Cyp. ep 5 34.37.57.69 . by the religion of those ancient Martyrs , and others then in persecution , as S. Ireneus , S. Cyprian , S. Laurence , and such others as we read of in the Ecclesiasticall Histories , where they write of those persecutions , and was sensibly the true Religion of Christ ? and yet , I warrant you , the learned Protestants , that haue read and seene all , will neuer be content to be tryed by it . They know to well , that it was not theirs . Otherwise aske them , what it meaneth , that they and we be so contrary in setting out the liues of Martyrs : their Foxe ( for example ) being most occupyed about their new found Martyrs of this our age : and our Surius ( besides many others ) being altogether occupyed about the liues of old Saintes , such as haue bene euen from the Churches beginning ? read their liues , and you will not meruaile , neither at Foxe on the one side , nor at Surius on the other side .

And not only in the sundry persecutions of the heathen : but aske them likewise of the sundry persecutions of diuers Heretikes ; as in the persecution of the Arians in Afrike , a little after S. Augustines death , whether the Catholiks whom those Heretiks did persecute , were not of the same religion , as we whome these heretikes doe persecute ( S. Victor who then liued with them ) writting that the Arrian King Hunericus permitted the Catholiks a a Vict. de perse . vand . l. 2. fol. 12. Missas agere , to say Masse in certaine Churches ; & afterward charged them b b f. 19. contra interdictum Missas egisse , to haue sayd Masse in other Churches that they were forbidden : writing also , that afore him the Arian King Gensericus did forbid them all churches ( Neque c c Lib. 1. fol. 3. vsquam orandi aut immolandi concedebatur locus . Neither any place was permitted vs to pray or to Sacrifice : And that thereupon caeperunt Sacerdotes , qualiter poterant , & vbi poterant ablatis Ecclesijs , Diuina Misteria celebrare , The Priestes began when their Churches were taken from them , to celebrate the Diuine Misteryes , as they might , and where they could : so as they are fayne to doe now also in England : Saint Augustine himselfe being to those Priests d d fol. 2. fellow both in persecution and also in Religion .

The 21. Demaunde . Churches .

WHether they will be content to be tryed by the Relihion of those first christian churches , or temples , and chappels a a Eus. hist. l. 7. c. 24. l. 8. c. that in the foresayd persecutions were by the pagane Emperours ouerthrown ? Or b b Eus. l. 8. c. 28 by those churches , that were afterward by the Emperours , specially when they were conuerted , built vp againe ? 9. c. 8.9 . l. 10. c. 2.3.4 & de vit Const. l. 1. c. 40. l. 3. cap. 41.58 . Bed . hist. l. 5. c. 12.18 . c Bed . l. 3. cap. 2. Chrys. to 5. con . gēquod Christus sit Deus . col . 1036 Or by the Churches that are now ouer al Christendome to be seene being the most liuely , and most principall Monumentes of Christianitie ?

And whereas the Churches now beare plaine witnesse to our Religion , both in their fashion , & in their furniture , as that they be builded at length into the East , and the chiefest also in the forme of a Crosse ; & furnished with Chauncells , Altares , Crosses , and other Images , with holy Relikes with Chalices , and other holy vessells , and with Holy Vestimentes , &c. Aske the Protestants , what they reade of the auncient & first Churches , whether they also were not so builded , and so furnished ? yea whether very many of these that are now to be seene , are not of the very first and most auncient . Or when the Churches beganne to be chaunged and altered from the first , to a cleane contrary forme & furniture ?

As for example in our owne Countrey , whether of late yeares they were changed from c c Bed . l. 2. c. 3.14.16 . l. 3. c. 2.7 . those of our first conuersion . Or whether those of our first conuersion did differ from d d Bed . l. 1. c. 6.8.26 . l. 2. cap. 5. the former of the Britons or welshemen ? Or , whether of both , Englishe ( I say and Britannes ) there are not yet some to be seene : and they , and others as well in that Iland , as in all the reste of Christendome , so like and vniforme , that neither the Heretikes can pointe out so much as one that was of their Religion , & the Catholickes may see g g Aug. ep. 118. & de bap l. 4. c. 24 by theire vniformitie , I say ) that they haue bene , and be al of the Apostles Religion and tradition . And therefore put the Heretickes in mind of their hainous Sacrilege , partely in pulling downe so many of the Churches , partely in vsurping the reste , and the Liuinges of al , being the possessions of Christ and Dowries of his onely Catholike Church , and no one of them all builded by Protestantes , nor for Protestants , nor for their wemen and children .

The 22. Demaund . Seruice .

WHETHER they wil be tried by the praiers that were saide , or Seruice that was done in the foresaid Churches , either before they were throwen downe by the Tirantes , or after they wer reedified by the Christian Emperours , or any time since then ?

Let them say , what they reade therof likewisē in all Antiquitie , whether they reade not expresly that alwaies there was in them a a Cyp. ep . 69. Eus. de vita Constant . l. 4. c. 56.71 Aug. de cura pro mort . in fine . Praying for the dead , and Praying vnto Saintes ; and in administration of the Sacrament of Baptisme , those very b b August con . Iul. l. 6. c. 8. l. 2. de nup. c. 17 18.19 . Ceremonies which we now vse , & which they haue laide awaie , as Exorcisme , Exufflation , Inunction , Consecration of the Fonte with crossinge of the water , & c ? And , whether they read at any time , when Masse did first come into the Churches : ye whether they find not expresly as alwayes Altares , chalices , and Priestes , so alwaies Masse and Sacrifice , c c Cyp. ep 66. August . Confess . l. 9. c. 12 14. euen for the dead also , which they most abhorre ; with the wholle substance of the most holy Canon which they haue presumed to lay away , not considering that euidentlye it came of the Apostles , no Heretike being able to bring forth any other origen of any peice of the saide substance thereof ? Finally , whether in all the Masse or other Seruice of our Church ( the which Catholickes most worthily doe admire ) they finde any piece ( although it were afterward brought in ) contrarie to the olde faith , & therfore what cause they haue to find fault with that , more then with Gloria Patri , Te Deum , Quicumque vult , Gloria in excelsis and very many more such , afterward ( I say ) brought in and yet retained now by themselues also ? being all nothing els but godly exercises & daily preachinges of the Faith , that the Apostles taught , Heretikes impugned , & the Church hath alwaies kept ?

The 23. Demaund . Apes .

WHETHER they haue in their Seruice , or any wher els , any thing to be commended , but they haue , like Apes , taken it of vs by imitation : as may bee seene in their Communion booke comparing it with our Masse book : in their spiritual Courtes , Visitations , Conuocations , Councels , Excommunications , Burning of Heretikes , Depriuations , Degradations , &c. Aud therfore aske them , how that can be the true Church , which so must , and so doth imitate ; or that the false Church which so is imitated , and so worthy to be imitated ?

The 24. Demand . Priesthood .

ALSO whether they be content to trie Religion by the Priesthood , that not onely these later hundreds of yeares , but also from the beginning , hath serued in the foresaide churches of Christendome ? As , whether S. Hierome S. Augustine , S. Cyprian , S. Ireneus or any other , were made Bishop or Prieste by a King or Queene , and not by Bishops and Priestes ; Or , whether it be not expressely written in many a a Tim. 4. d 14. & 5. d 22 Tit. 1. b 5 places of the new Testament , that Bishops and Priestes should be , and also were made by Bishops and Priestes ?

And as the most auncient priests of Christendome were made by such , so againe , whether they were not made b b Hie. l. 14. in Ezec. 45 Paulin. ep. 4. ad Amand. c. Cyp ep 66. to offer Sacrifice , yea also c c Ang. con fess● . 9. c. 14. for the dead . And whether therfore there were not besides Priestes , and Deacons , which they seeme to retaine ( euen in the first Churches , I say ) also d d Eus l. 6. c. 35. Subdeacons , Acolytes , Exorcistes , Lectors , & Ostiaries , or Dore-keapers , all which they haue plainely laide away ? Whether these orders were not , I say , e e Cyp. ep. 66. in respect of a Sacrifice ; and there vpon so distinguished , that although they might all be with in the Chauncell ( which the Lay people , were he the King or Emperour , f f Theod. l. 5. c. 17. Soz. l. 7. c. 24. might not ) yet some of them might g g Dion . Ec. Dion c. 3. p. 2. & ep. 8. ad . Demoph . not come at the Altar , others might : and there , h h Hier. in Ezec. 45.48 . some able to doe lesse , others able to doe more ? Let them say , whether they finde not all this in Antiquitie , yea , and that it was then so obserued , much more straightly , then we obserue it now ? and therefore , wher as our obseruation plainly sheweth , that we beleue a Sacrifice , and also whom we beleeue to be there sacrificed . so , whether the more obseruation of the same in Antiquitie , be not a plainer demostrantion , that they also then beleeued the same ? And whether this be not so euident , that they also , to proue Christ to be GOD , i i Eus. de laud. Const. pag. 384. Cyp. Test . l. 1. c. 16. Chry. to 5. Con. Iud. or. 2 , co. 942. obiected this their Priesthood and Sacrifice to the Iewes & Painims , shewing vnto them , that wheras then both in Herusalem , and in all Nations , both the Iudaical , & also pagane Sacrifices , had giuen , and daily did giue place to this Sacrifice , that the same ( I say ) was euen so promised and foretolde by the Prophets k k Mal. 1. c. 11. of the old testament .

And therfore aske them againe , whether by all this it be not euident , that they haue changed the priesthood of the new Testament , both because they are made by the Prince : and because they are not made for the Altare , or to offer Sacrifice ? As it is also euident , onely by this that they go about to change the name of Priestes . For as the Apostles bringing into the wolde a new Order , changed the olde names of the Iewes and Gentiles , to witte , Pontifex and Sacerdos ( for which we haue no English ) and said for them , Episcopus and Presbyter , whereof are deriued our English names Bishop and Prieste : so , who seeth not , that the Heretikes changing again those Apostolike names into Superintendent and Elder , doe manifestly bewray them selues , that they haue also changed the Apostolike Order ? And that wee who are found still to haue reteined the Apostolike names , haue therefore neuer gone aboute to change the Apostolike Order ? In so much that wheras we ( as they know ) accompte their Orders , no Orders : yet they accepte our Orders for true Orders , and hauing bene Ordered by vs , seeke not to be reordered , as may be noted in Parker , Grindall , Sandes , Horne , and many moe that are Priestes of the Catholicke making .

And herevpon may al men note how it is : that wheras aforetime , Heresies haue troubled the world vnder the name of christians , these men haue brought in not so properly an Heresie , but ( as it may rather be called ) an Apostasie , from almost all the Law of Christ . For as Sainte Paule saieth . Vpon the changing of Sacerdotium , Heb. 7. c. 12. that is to saye Orders ( or Peiesthoode ) there must needes folow changing of the Law . bycause the Law runneth so much vpon the Priests as is to be noted both in Moyses Iudaicall law , & also in our Catholike Christian law : which one thing I would to God they wold quietly , sadly , and with the feare of God consider : that they I ( say ) go about to do against Christ and his law , as much almost , as the Turke , if he should come , would do ? and where he cometh , doth ?

The 25. Demaund Monkes .

THEN whether they be content , Eus. hist. l. 2. c. 15.16 that the matter be tried betweene vs by the Religion of the Monkes , Nunnes , Ermites Anchoretes , Soz. l. 1. c. 12.13.14 . l. 3 c. 12.13.15 . l. 6. c. 15.17.28 . and other such like persons in state of perfection , that were in those first tymes of the church of Christ ? Yea whether it be not a plaine confounding of them , and their doings , to heare that then also , as euer sithens , Aug. de moribusec . cat . c. 31 & de vn Ec. c. 14. there were such persons in the church of Christ , specially to see that a a Eus. de lau , Const. p. 385. christian writers haue against the Painimes made of them , for their straight life and great numbers , an argument to proue Christes diuinity ?

The 26. Demaund . Fathers .

WETHER they will be tryed by the fayth , and Religion , of the ancient Fathers ? Or , whether euer any refused to be so tryed , but onely Heretikes ? Or , whether the Fathers Faith and Religion , were not the faith , and Religion of all the church in their seuerall tymes ? Or whether the Fathers were not all of one faith , of one church , and of one religion ? Or , whether these ( besides many moe ) be not good causes for christian men to beleeue the Fathers , in so much , that the Protestantes themselues thinke it good , and necessary , to make a shew of the fathers in their books and sermons , vnto the people ?

But yet let them say in conscience , whether they were not al of our church , and of our religion ? Or els , why do they put vs to defend their authority ? Why do they in writing and speaking ( as most men know ) so derogate from their credite ? yea let them say , whether they were not all Bishops or Priestes of our churches making ( which I touched a little before ) and many of them also Monkes , as a a Soz. l. 6. cap. 15. Ruf. l. 2. c. 28. S. Basil , S. Gregory Nazianzen , b b Hier proae . l. 4. in Iere. S. Hierome , c c Aug. ep. 89. q. 4. & con. Petil. l. 3 cap. 40. S. Augustine , d d Greg dial . l. 4. cap. 55. S. Gregory , of Rome , e e Paul ep. 7. ad Seu. S. Paulinus , and many others ? And these , and all the rest ( I say ) of one religion , and therefore no one of them all of the Protestants religion : and therefore againe , the church at no tyme of the Protestants religion ?

The 27. Demande . Councells .

WHETHER they know not that their Religion hath been of late examined diligently , and finally condemned , and ours confirmed in the Generall councell of Trent ? And , whether euer any refused to yeald to a General councell , but onely Heretikes ? And , whether they can giue any iust cause , why men should beleue that in old tyme Generall councels might with authority define and determine of faith and religion , & this councell might not ?

Yea , whether not only this , but also any other General councels , were euer holden by Protestantes , or for Protestantes : and not all , as well as this , by men of our church , and for our church , as by Bishops that were made after our manner aforsayd , many of them being also Monkes , and all of the same religion with Monks hauing there also their Deacons and Subdeacons , and Acolytes , &c. waiting vpon them : and no one of them euer that marryed , or thought it lawfull to marry , after that he was made a Bishop ? Besides many other pointes of their doctrine also , that may for vs against the Protestantes be noted in the actes of those councelles ? Finally , if euer any such councell were for them , let them tell vs , why they write & speake so much against all councells , compelling vs to defend their authority ? and yet let them say , whether all other catholike Bishops , and all the church , were not , at those seuerall tymes , of the councels religion : and all those councels of one religion : and therfore the church neuer of the Protestants religion ?

The 28. Demaund . Sea Apostolike .

WHETHER they confesse not , that we at this tyme do beleeue , and communicate with the sea Apostolike of the church of Rome ? Whether Catholickes did not alwaies so doe ? Whether euer any refused obstinately so to doe , Opt. l. 2. frl . 15. Vict. de persec . Vand. l. 2 fol. 20. August . cou. ep. Fund . c. 4. but onely Schismatikes and Heretickes ? Whether the holy Fathers by their so doing , did not vse to confounde al Heretickes & to shew thereby , that they did beleeue and communicate with S. Peter & S. Paule ? Away , as , most easy , so continually most sure and certaine , to auoide all error .

The 29. Demaund . Traditions .

WHE THER they wil be tried by traditions most certaine that haue bene alwaies in the Church of Christ ? Yea , whether it be not a plaine ouerthrowing of all theire buildinge , onely to heare , that there haue bene alwaies suche Traditions in the Church of Christ ? Or let them say whether theyfind not in most approued Antiquitie such Traditions ? Chrysos . hom. 69. ad popul . Antioc . Cyp. ep. 63. Aug. ep. 118. c. 6. Or whether they find any such Tradition making for them , and not for vs ? Or whether euer any denied obstinately all Tradition , crying in euery thing for only Scripture , but only Heretiks ?

The 30. Demaunde . Their owne doctors

WETHER they will be tried by their owne Doctors , and Felowes , as by Luther , Caluine , Lib. in Zuing. an . 1545 and such like ? And whether they know not , that Luther hath written many Bookes full bitterly against them , and condemned them to Hell , because they be Sacramentaries , denying the real presence of Christes Body in the B. Sacrament ? And that Caluine likewise calleth it a blasphemie , to geue to the King , In Amos 7. ( and much more to a Quene ) the Headship or Primacie of the CHVRCH of England ? And therfore aske them , with what conscience , yea & with what face they can say theirs to be the true Church , which compelleth men so to blaspheme , and that with booke othe : their felow Puritanes at home also abhorring it ? That I speake not of many other pointes also of their Doctrine , condemned also by theire owne felowes , as they know themselues , & whosoeuer els that readeth their Bookes .

The 31. Demaund . Vniuersalitie .

WHETHER they know not , vin. Lyr con. omnes . Ha● c. 3.4.31.41 . Opt. l. 2 f 13. Bed . Hist. 4.5 c. 16. that the Auncient Fathers haue taught vs in such a doubtfull time of Heresie as this is , to trie out the truth by Vniuersalitie : & that they meane thereby ; if at any time we see a piece of Christendome diuide it self from the whole , that wee folow then the whole ( the Vniuersalitie , ( I say , of the Church in our owne time ) and not the piece . Aske the Protestantes now , if this had bene done in Luthers time , whom shoulde Christan men haue folowed , Luther , or the Pope ? And if the Pope then , now also the Pope pardie ; Gregorie the thirtenth that now is , agreing in all ( as they know ) with Leo the tenth that was then ? Aske them Finally , whether they singe not therfore against themselues in Te Deum , when they say , Te per orbem terrarum sancta confitetur Ecclesia , which is to say , that the faith or confession of the vniuersall Church , that is the true confession ?

The 32. Demaund . Antiquitie .

WHETHER they know not that the same Fathers haue taught vs , Vine . Lyr c. 3.4.6.7.8.9.38.41 . for trying out of Truth to look likewise vnto Antiquitie ? and that , as by Vniuersalitie they meane our owne time , so by Antiquity , they meane the time that was before our owne time : teaching vs therfore by this , if in our owne time any Noueltie do raign and that perhaps vniuersally , that then we haue respecte to the former time , before such Noueltie did arise ? Aske the Protestantes then , whether they be content so to do ? And whether three score yeeres ago , before Luther arose , Christendome were of their Religion ? yea , whether it were not of our Religion , both then , and many hundred yeeres afore ; and that , by their owne confession ?

The 33. Demaund . Consent

WHETHER the same Fathers haue not taught vs , to trie out Truth by Consent also . And , Vin. Lyr. c. 3.4.8.10.11.38.41 . Bed . hist. l. 3. c. 25 whether they meane not thereby , that supposing both the Vniuersalitie of our owne time , were corrupt , & also the Antiquitie of former time , were at variance , we should then haue an eie to Consent in Antiquitie . As if there had bin of olde some one Father or some one Prouinciall Councel for the Protestants ( as yet there was not ) to see them , whether there were not some General Councel against them ? Aske them now , whether that before Luther was borne , there were not many Generall Councells , yea all Generall Councells against them ? and yet neither any Prouincial Councell , nor so much as any one Father for them , nor for any one thing that they hold against vs ?

The 34. Demaund . Authoritie .

WHETHER the Church of Christ did not euermore take her selfe to be of Authoritie irrefragable , and so beare her selfe , as necessarie & worthie to be beleeued vpon her onelyword ; and therfore no man to controll her a a Aug. ep. 105. Sentence or Iudgement , no man to misdoubt her b b Aug ep. 118 : c. 3. & ep 105. Practise ? And whether S. Augustine haue not written a booke therupon , which he calleth . De vtilitate credendi ; Of the vtilitie of beleeuing the Church in all thinges : shewing how profitable , how necessary , & how sure a way that is , for the finding out of true Religion ? And , whether the Maniches then , as the Protestantes now , founde not fault with that way ? And whether the true Christians , notwithstanding , did not for all that hold them against those & all other Heretickes vpon the Churches Authoritie : Chris . con. gent. de S. Ba● coll. 882. 884. Et con. Iud. ar. 2. col 928. Eus Hist l. 1. c. 3. Devt . or c. 14. yea and alleage it also vnto the Iewes and Painimes , to proue that Christ is God , and that the holy Scriptures , with the Miracles and all other things in them contained , be true : because ( I say ) the Church or company of the Christians so saith and so beleeueth ? And , whether Saint Augustine , and that by true reason , doth not infer therupon , that , seeing we beleeue Christ and the Scriptures , because of the church , we must therfore beleeue the Church in all other thinges also , whatsoeuer it saieth against the Heretickes ?

And , whether this Authoritie do not therefore argue , that the Church can neuer erre ? And whether neuer erring doe not argue , that it can neuer perish . And therfore again , whether it do not now also well & worthely claime the same authoritie ? Yea , whether the Protestants themselues haue not receaued many thinges , as Christ himselfe , and the Scriptures themselues , &c. vpon our churches credite ; the church ( I say ) that now is ? Aske them then howe they can possiblye bee the church , who willingly doe renounce the claime of such Authoritie , and doe by their doings , confesse it to be in the companie of their aduersaries ? Finally bydde the deceaued consider this well , that they haue no forte or number of men amongst them , whom they may truste in all thinges ; with whom , and in whose steppes they may venture to walke the way of Faith and Religion towardes saluation .

None of all the Sectes in our countrey , nor in all the world so happie , none so secure , and therfore no Church amongest them : because ( I say ) they openly renounce the claime of Authoritie , confessing therby that it is not of them that the Creed saith : I beleue the Church : in so much that they haue suffered of late an vnlearned Christian ( as he is called ) to set out in Print , a vaine libell againste the Aucthoritie of the Church of God , comparing and opposing vnto it , the Authority of the word of God , as though the word of God , and the Church of God , were one against the other : it being yet so plainely written , that as the Father saied of his Sonne : Mat. 17. Mat. 18. Ipsum audite , Heare him . So the Sonne said of his church : Si Ecclesiam non audierit , sit tibi sicut Ethnicus & Publicanus : If he will not heare the Church , do thou vse him , ( as the Iewes did ) as an Heathen and a Publican . And yet this felow trusteth so much in his owne folie , Prou. 17 that he is bold to prouoke all catholiks to answere his childishnes , or els they must be accounted ( saith he ) no lesse then very Murderers . It were good for him , poore man , that he had in him no more pride then learning . My best counsaile to him for his saluation is , that he reade humblye these Demaundes , and looke whether any of his greate Masters will answere them . And if after this , his stomacke serue him still , let him set out his Libel more orderly with his name , & with approbation of their Rabbins , and with priuiledge , that we labour not in vaine : & with the grace of God he shall quickly see it answered , as vnworthy as it is .

The 35. Demand . Vnity .

THEN whether vnity proced not of the sayd Authority : And , our Church therefore one for euer , and not possibly by any question or controuersy to be desperatly deuided within it selfe . They on the other side , for lacke thereof , running euery day into more and more diuision amongst themselues , & multiplying Sectes ( as all men do see ) without hold or measure : not being able to aleage herein any excuse for themselues , which the Arians , Donatistes , & other olde Hereticks might not as well aleage for excuse of their diuisions : yea euen their owne Doctrine , being the very cause therof , and they therfore guiltie of all these sectes ? that doctrine , I say , wherin they teach , that the Scriptures are so easye , and that therefore euerie one may folow his owne sese , yea and vant also that it is the sence of the Spirite himselfe ?

And , whether the Churches inseparable vnitie be not so sure an argument of Truth , that it is a moste iuste Motiue ( by Christes owne saying ) for the world to beleeue in Christ : that no man meruaile , seeing the infinite Sects that be now in England , that there be also so many incredulous that beleeue not in Christ ?

The 36. Demaund . Kepers of Scriptures .

WHether it were not our Church , that notified to the worlde the Canon of the holye Bookes of the new Testament ? Whether it were not our Church that hath had the custodie & construing both of the foresaid , and of the other Bookes of the holy Bible , euer since the Apostles time ? Or else , whether before this time the Expositors thereof were Protestants . And whether the Protestants had not the saide Books of vs ? And whether they can charge our Church , all this longe while of her possesion , with adding or minishinge any iote thereof ? Or whether they can not bee charged , this short while of their vsurpation , with robbing vs of many wholle Bookes thereof ( Bookes , I say , canonized in aproued Concels ) and of many a particulare portion more ? or whether euer any coulde be so charged , but only Heritikes ? Finally , whether our Church therefore be not the only true possessor or keper of this treasure , as to whom only the Apostels commited it : and therefore againe ours the only true Church ?

The 37. Demaund . Storehouse of all Truthe

WHETHER not onely all Canonicall Scripture ( as I haue saide ) but also all other truthes agreed vpon at any time by the Church of God , and as it were laide vp for euer , are not at this tym to be found in our church ? as , that which was agreed vpon against the Arians , that which was concluded against the Donatistes , briefly that which was defined aganst all other Heretikes ? Aske them whether it haue not bene hither vnto , and whether it be not still ? safelye keapt in our Church ? And , how them selues came by the saide Truthes ? whether otherwise then at our Churches handes ?

Aske them againe : Whereas some auncient writers haue bene iustly noted for certaine errors , whether our Church may be taxed with any of those errors ? yea whether our Churches Faith be not the Rule , whereby both Protestants and all others safely may and do now read those writers , and so most easilye auoide those errors , being nothinge moued with the authoritie nor antiquitie of those writers ? nor with the greate showe of many Scriptures , which either those writers or also sundrye olde Heretikes made for their errors : knowing vndoubtedly by the Rule of our Churches faith , that those Scriptures haue not that meaning : being otherwise like to thinke ( as any indifferent man will beare me recorde ) that the Scriptures make for those olde errors & heresies , no lesse , yea much more , then for Luther or Caluine , or any other Heretikes of our time ? And whether it be not plaine by this , that our Church is that Depositorium diues , Iren. l. 3. cap. 4. that Riche Storehouse , wherein all Truth either by the Apostles , or by any other , 2. Tim. 1. d 14. hath bene laide vp ? and wherein euery man that will , may without danger , and without labour , finde , what soeuer Truth he seeketh ?

The 38. Demaund . Old Heresies .

WHETHER on the contrarie side , amongst the Protestantes , any other Truth be to be found , but only such as they receued of vs ? yea further , whereas very many Falsehoodes , Errors , & Heresies haue bene from time to time by the Church noted and condemned , whether a greate number of the same Heresies , be not now to bee founde amongest the Protestantes ? So many olde Heresies , I saye ( whereas one were enough to proue them heretiks ) as be enough to proue them almost Apostatates . As , Against a a Epip haer . 75. Aug. haer 53. Praying for the dead , Against prescripte Fasting daies Against b b Aug to. 6. de fide . con. Manich. c. 9.10 . Aug. haer . 82. & Ret l. 2. c. 22. Free wil Against ( c ) Merite of Single life , Against ( c ) the Vow of the same , & at least twenty more . And therefore whether , as our Church is the storehouse of Truth , so their Sinagogue bee not the Sinke of false hood and of Heresie ?

The 29. Demaund . Where grew their doctrine .

AGAINE , whether the Persons that of olde professed the said pointes of these mens doctrine , and were of the Church therfore noted for Heretiks , were not also otherwise most notorious Heretickes : for certaine other pointes I say , confessed also by the Protestants to be heresy . As whether a a Epip haer . 75. Aug. haer 52. Aerius who held with them against praying , and offēring for the dead , and against all the prescript fasting dayes , were not besides that also an Arian : & the like of all their other Parteners ? Aske them now what it meaneth , that their doctrine alwayes hath been found in such naughty ground , and with such stinking weedes : And contrarywise our doctrine touching the same pointes , found also at the same tyme in such as they confesse themselues to haue beene good ground , as in S. Augustine , in S. Epiphanius , and others , who did so hold our sayed doctrine , that they with the whole Church condemned Aerius of heresy , for denying the same .

The 40. Demand . They neuer afore new .

WHETHER of this it follow not , that they must needes confesse , that their church was neuer in the world , neuer ( I say ) at no tyme , before this our tyme ? Or else let them say , whether one that is an Arrian , denying Godes Sonne to be Consubstantiall that is to say , Of the same substance with his Father , may be of their Church . Yea also of Wiclef , and Husse themselues do you aske them , how they could be of this their Church , holding with Pelagius Iustification a a Tho. wald . to. 3. cap. 7. Melanct. hom. ad Friden . Micon . by mans owne merits ; and also b b Heu Syl. in hist. Bohe . c. 35. that a King or Queene committing any mortall sinne , leeseth streight his office , and is no longer to be obied ?

The 41. Demaund . Studying all Truth .

WETHER our Church , to keepe safely all Truth in manner aforesayd : doe not diligently studdy all Truth : her Masters therefore , in their Bookes , and Schooles , teaching all Truth , & her scholers therfore learning all Truth : to defend ( I say ) all Truth of Christ , against all enemyes , against Painyms , against Iewes , and against all Heresyes ? And whether Protestantes , on the contrary side , & but a few of them ( God wot ) do study any more then a few questions of this tyme onely , and that so lightly , that they be afrayd to reason with common Catholickes : Being all rather occupyed about wyuing , and thriuing in the world , then sincerely and learnedly to defend Religion . Or let them tell vs , why else our Countrey is so ful of Atheists , Achristes , and all kinds of most detestable heretikes ? Aske them , whether in their vniuersityes they haue the whole course of Diuinity , within a certaine tearme of yeares , yea or in Anno Platonis ( proceding as they do ) all read ouer ? Yea , whether their Students , or Doctours also , and Readers can tel you almost , what the course of diuinity meaneth ? And againe aske them , who for christian study , and increase of godly knowledg founded those vniuersityes , builded those Colleges , and instituted those degrees of learning , whether our Church or theirs , and who hath authority to make Doctours of Diuinity ? whether Kinges and Queens , or only Bishops ? And therefore , if our Church haue againe taken from them her graunt , and annullated their degrees ( as it a a Bulla Pij 5. Anno 1564. hath done ) aske them , by what title they will clayme the same ?

The 42. Demaunde . Vnsent .

WHETHER the Preachers euer of the Church of Christ did take vpon them to preach and teach , without a a Ioan . 20. c. 21 Act. 15. cap. 24. Rom. 10 cap. 15. sending . And whether euer any all this while had authority to send forth Teachers , but only the Apostles and their Successors , and such as receaued it of them ?

And if they say , their sending to be extraordinary : aske them , why all this tyme God did so send non other , but only to barre such as they be from so saying ? Aske them likewise , where then be their Miracles ? Or whether any , also afore Christes Church beganne , were sent out of order , without the gift of Miracles , or of prophecy , or of both ? Finally , you may aske them , what warrant they haue to hold such an office of a Lay Prince ? Or how without that office , they can pretend to be the true Church of Christ ?

The 43. Demaund . Succession .

WHETHER it be not euident in the a a Act. 1. d 21. & 14. d 22. Actes and b b Tit. 1. b. 5. Epistles of the Apostles , with the c c Eus. l. 2. cap. 13.15.23 . l. 3. c. 2.4.10 Ecclesiasticall historyes of the tymes that followed , that the Church once begunne by and in the Apostles , did afterward grow on ( as Christ d d Mat 13. c. 14. f. 4. & ●6 . c. 18. did promise that it should ) and spread it selfe ouer all places , and through all ages , by Succession ? And , whether our church cannot shew in plaine authenticall writing the continuall Succession of her Bishopes and Pastors , with their flockes , euer since the Apostles time ? Or , whether the Protestants Church can doe the like . Yea , whether they can in our Countrey referre them selues , any further , then to the letters patents of the Prince ? And whether this haue not bene e e Opt. l. 2. f. 15. Hier. in Mic. 1. Aug. in Psa. con. par. Do. nat. alwaies vsed as a marke most certaine , to knowe the true Church from Schismatikes and Heretikes euen in the f f 3. Reg. 12. g. 31. Olde Testament also ?

The 44. Demaund . Apostolike Church .

VHHETHER in the Creede , that we in our Masse , and they in their Communion do vse , this word Apostolicall , were or could be put in as a plaine marke to know the Church which we must beleeue , but only as it directeth vs to the Church of Rome , seeing by experience , that all other Apostolicall Churches , Trent . de praes. Har. are now fayled ? Or whether the Roman Church be not Apostolicall , as being the Sea of the two most glorious & chiefe Apostles , Iren. l. 3. c. 3. Opt l. 2. Aug ep. 165. S. Peter and S. Paul ? Or whether in tyme of schisme and heresy , the Fathers in their tymes hauing many Seas Apostolike , did not chiefly looke themselues , and direct others , to the Apostolike Sea of Rome , shewing therby that the Truth was theirs , because the Bishop of Rome that came of the Apostles by lineall succession , was theirs ? And therfore whether we haue not iust cause to followe their example , specially seeing that Sea still hold on and continue ( as the Fathers said it should ) to the number now of two hundred and thirtie Bishopes , Aug. in ps. cont . part . Don. wheras to those Fathers time there were not fourtie .

The 45. Demaund . Changinge .

WHETHER we haue not yet againe iuste cause to keepe vs with the Churche of Rome , seeing that the Romanes neuer changed their Faith , which a a Act. 2. g. 31. Rom. 10 c. 12. & 6. 17. & 16. c. 19. they receiued of S. Peter & S. Paul ? Which is so plaine , that I appeale to the Protestants them selues , whether the Romans did not ( for example ) Pray for the dead , euen then when those Fathers aforesaid did auouch that they were vnchanged : yea so wondēring , euen then also , at Aerius for denying the same , that togeather with all other Churches they condemned him as an Heretike , for going about to change that which alwaies vnitll then they had keapte vnchanged : as they doe keepe it stil , both that & all the rest : and that , by the Protestantes owne confession , these thousand or twelue hundred years ? Whereby no wise man can doubt but that they remaine also the rest , vp to the Apostles time also , without change . Yea to consider no more but that since Luthers time , the Popes haue not changed one iote , and that the Heretickes ( on the other side ) haue not since then lefte , nor do not leaue changing euery daye , may to any man of indifferent iudgement seeme a demonstration , that the Popes neuer at all did chang . And as for one or two amongst all the Popes whom they charge with erring : first we deny it , for it is most false , as the learned Catholikes haue well declared . Secondly we say , supposing some Popes had erred , yet neuer did any Pope goe about to chang the Romans faith with his error . Thirdely we say , and let the wise consider it well , that were it so , those Popes did erre , & also goe aboute to infect the Romans with those errors , yet is it not those errors , wherewith the Protestantes do now charge the Pope & the Romanes . And therefore when they blasphemously burden S. Liberius with Arrianisme , or any other with the like , they might better holde their peace , then so to lie , & yet their lye nothing at all vnto the purpose .

The 46. Demaund . Our Auncestors saued .

THEN whether al this while that they confesse our church to haue bene , at least 12 hundred yeeres , they will say , that all our and their fathers & mothers grand fathers and grandmothers , and other Anncestors , Kinsefolke & Countreimen , and all others that haue gonne so long for Christian men , Iustin. l. 4. cap. 2 in fine c are all damned in Hell ? yea , whether Caluine him selfe do not confesse the contrarie , that our Church ( I say ) serued well the turne all this while to saue men from Hell , and to bringe men to Heauen ? Aske them then , why it cannot serue still that turne as wel ? Or if they say , that ignorance afore did excuse , & now ( because of their preaching ) it cannot aske them , why they do confesse that S. Augustine and such like , are of all most surely saued , who yet had not this ignorance , but knew right well their new doctrine ( as in Aerius , Iouinianus , Vigilantius , &c ) and condemned it for most wicked Heresie ? And therefore whether it be not wisdome for al men to hold them still in our chuch or to returne againe vnto it ?

The 47. Demaund . Communion of Saintes

ALSO whether their church as it neuer was in the world before now , so now at theire first appearing haue not committed many most foule absurdities , in pinching vp it selfe so narowly into the streightes of one small Countrey , that in it one Christian man to another , euen in spirituall affaires is a stranger ? that in it an Ecclesiasticall and Apostolicall power erected by Christ , is deemed a foreiner : that in it any Generall Councell that euer was or euer can be gathered of the Bishops of other Nations of al christendom , yea or of their owne confederats , can take , beare , or haue no whit of authoritie : that in it Epistles directed from beyond the Sea by S. Paule himselfe , if he were aliue , such as his Epistles to the Romanes , Corinthians &c , could beare no sway : that in it all the Apostles togither writing from their Synode of Hierusalem , as they did to the Antiochians , Act. 15. might beare no stroake : that in it Christ himselfe without the King and the Parliaments consent , might not dispose of his own churches : but hold his peace and leaue his medling ( like a Foreiner as he was ) vnlesse he would say , that he were the naturall King of Englande , and displace the lawefull heires of the Kinges afore time : because by their saying that headship cannot be separated from the kingshipe , being ( as they say ) a real , naturall , and essential parte therof : and therfore they shoulde not write the King of Englande , Head of the Church of England , no not vnder Christ , vnlesse they wold write him also King of England vnder Christ .

Of many other their absurdities , Conf. l. 9 c. 12.24 as that S. Augustine there ( with our Priestes doeing his request ) should forfeite an hundred Markes for saying Masse for his Mothers soule , &c. I here say nothing .

The 33. Demaund . Where Christ worketh .

WHETHER it be not our Church onely , which now , and euer , is so blessed of God , and so embrued with Christes Blood , that she hath grace in her Sacraments ( as well for remission of sinnes after Baptisme , as of sinnes before Baptisme ; to the vnspeakable comfort of all that be heauy loaden ) merite in her workes , force in her word , power in her teaching , so that shee breedeth deuotion , turneth to Religion , & to the search of saluation , strangely altereth the hartes of men : yea her children therfore being the saddest sorte of people , men of best order in all families , townes , and citties , for all goodnes best beloued both of God and man . And whether with the Protestantes , all be not cleane contrarie : No preaching of Penance , no grace in Sacraments , nothing but sinne in good workes although they be done in Christ , no power to bring vnder Diuels , no blessing no comforte . And their folowers therfore easie to be noted by their ill conditions : All persons as they fall from order and godlinesse , more neare they become to their Religion : a generall obseruation , that all men , as they returne to our Church , bettered and amended ; as they fall to their Synagogue , much worsed & more then afore corrupted . And yet be they neuer so wicked & flagitious , haue they Onely Faith , and ( no doubt ) they shall be saued . And what Faith , I pray you ? Not our Christian faith , which is conteined in the articles of our Creed , and such like : but a speciall Faith , or an vndoubted perswasion that he is predestinate . For who soeuer so perswadeth him selfe , doubting no more therof them he doth of one God , and of Christs birth & death and other Articles of the Creed : he ( they say ) most certainly is predestinate and shall be saued , and his sinnes are thereby remitted . And it is ( forsooth ) a goodly comfortable way , because it teacheth men to bee soe certaine . But in truth and in deed ( if it be a litle examined ) no greater teaching of vncertaintie . For ( say we vnto them ) not onely English Protestantes , but also any wicked man continuing in his wickednes , may firmely persuade him selfe that he is predestinate , and all other Heretiks of this time do so teach and so persuade them selues , euen those two Anabaptistes also whom for damnable creatures , themselues of late did burne in Smithfielde . How then teach you , that the said faith or persuasion saueth all ? herevnto they say , that such Heretiks and wicked persons can not haue this wonderfull faith : because it cannot be without true doctrine nor without good workes . But ( say we ) they persuade them selues ? and they will sweare , yea and die in it , yea ( and which is greatest of al ) they know , that they so persuade them selues : as who knoweth not , when he persuadeth him selfe of any thing , as of One God of Christ , and so forth ; O say our Protestants ( and the like say the others of them to ) but they do not soe perswade them selues . And where ( I pray you ) is now becom this great certaintie ? the matter being brought now to this passe , that ( by their owne saying of one another ) no man can tell when he is certaine : in so much that also of any one of their owne fellowes standing now in true doctrine ( as they esteeme it ) & in good works and so persuading himselfe to be predestinate ; if he fall hereafter , they must then and wil say of him that he did not afore persuade him selfe : and so none of them all can say to day that he is certayne , because he cannot tell what he shall doe to morrow . Is not here then ( trow you ) a greate certaintie ? ( that I vse no other reason against this vaine & sinfull point of their doctrine , being yet the groundeworke of all theire innouations . ) Well , whatsoeuer they say , euery man seeth , that all Heretikes & naughtie packes may , and that some of euery sorte do thus persuade & assure themselues . And we ( on the otherside ) be sure , ( & that not by our only bare persuasion , as they see by this Booke ) that none of them all so continuing shall be saued . And therfore best it were for them to confesse the vanitie of their new special faith , and to returne to the Catholicke faith , and so liuing through the grace of Christ in good workes , to hope assuredly for saluation , wherof now most vainely they do presume : or rather in deed they neither hope nor presume , but think verely that there is no saluation at all , vsing therfore their owne religion , as if they thought it , and as it is indeed , no religion at all , as now at length the wiser sorte & principall of the Realme haue proued infinite waies by experience of their doinges , according to our Sauiours true prophecie , Mat. 7. Ex fructibus eorum cognoscetis eos . By their fruites , you shall knowe them .

The 49. Demaund . All enemies .

WHETHER it bee not our Church onely , which al the enemies of Christ do fight against conspiring all against vs , as the companie that onely standeth in their way , & that onely beareth off their brunte : specially all Sectes , and Heresies for that cause bearing intollerably with one anothers blasphemies , and ( as it is called ) syncretizing , and tyed togither by the tailes ( like Sampsons Foxes ) their heades being most farre a sunder , Iud. 15. and counting Turkes and Iewes and very Atheistes , for their frendes , and all that be not Papistes . And therefore , whether our Church be not the true Church and our Church onely : as which only , both now , and euer , hath bene of all maligned , & by Hel gates impugned .

The 50. Demaund . Sure to continue .

WHETHER our Church , for all this fighting and conspiring against it , Aug: de vt : cred . c. 8 & Psa. con. part . Don . Chri. con. Gent: quod Christus sit Deus col . 1039 as it hath hithervnto stood vpright , so be not sure to stande and continue likewise hereafter ? Or els , how is it , that the Fathers , which in their sundry times haue bene bould so to say of the Church , & namely also of the Church of Rome , that it ( I say ) should stand foreuer , could not all this while be proued liars ? yea whereas they haue further saide , that the Church by oppugnation should not only not be ouercom : but also more increase therby and florish : Whether this saying of theirs , as alwaies heretofore , so now likwise be not plainly iustified : innumirable persons , as well of our owne countrey ( & that , against all hope of man : but to the gratious safetie hither to ) no doubt to the wise ( of the State so much maligned by the Puritans ) as of others also , daily seing , and confessing , that ours is the true Church , and ours the true Religion , and the Heretiks haue fowely abused hitherunto their ignorance : The Heretikes in the meane time , partely by the conuersion of such , partly by their continuall diuiding into so many strange Sectes , daily diminishing , and ( as all other Heretiks before them ) going to nothing . And whether they were not best therefore to put vp their pipes , ( as Humfreie his wise Syllogismes in his Onus or prophecie of the ruine of Rome ) to holde their barking against the Moone , and to leaue with Saul their vaine kicking against the pricke , getting nothing thereby but onely the eternall hurt & destruction both of themselues & of their folowers ?

The 51. Demaund . Apostasie .

LAST of all ( to be short , & to cut off many other questions of like weight that I could demaund ) whether , as in euery one of these Demaundes it is euident that they be Heretickes and Seducers , so in many of them , and much more in all of them , it bee not likewise euident that they be litle better than plaine Apostataes , as ?

First in changing the Priesthoode , Heb. 7. c. 12. wherupon the change of al the Lawe ensueth : as , we see , they also thereupon haue chānged wel neare all , which no olde Heretikes euer durst to do , except it were the Manichees : Orat. de 5. Haer. c. 7.10.6 . whom S. Augustine for that cause did note to be somthing els then Heretiks in saying , that there were fiue sorts of people in the world , Iewes Paganes , Manichees , Heretikes and Catholickes ?

Secondly in reuiuing not one or two , but so many olde Heresies ; besides ( as I am bould to say ) at leaste a thousand more of their owne inuention ?

Thirdly , for taking from Christian men so many arguments of Christs God head and Diuinitie : as , the inuisible Continuance and Authoritie of his Church , the Honour of Crosses , the vertue of Crosses , the Honor of Relikes , the vertue of Relikes , Miracles , Exorcismes , Vnitie , Sacrifice ? &c.

Fourthly , for leauing nothing vndenied , not Fathers , not Councels , not Traditions , not Scriptures , nor ( the only witnesse of all Canonical Scripture ) the Churches authoritie , & departing from the Faith of al ages since Christs time , agreeing with no Christian time , nor none with them ?

Fifthly , in place of al Religion and goodnes which they haue remoued , deuising a new gospel of their foresaid onely vaine Faith , which teacheth all Sinnes and all Heresyes to presume of saluation . Besides much more that I need not to repeate ?

And whether therefore people now a daies be not to to carelesse and negligent of their soules , that whereas they shoulde not , vnder paine of euerlasting damnation , yeald to any one Heresie , haue so fowly yelded to so fowle Apostasie ? How be it as S. Peter saide to the Iewes . Act. 3. Et nunc fratres scio quia per ignorantiam fecistis , sicut & principes vestri : so I doubte not , but that in our Countrey likewise many of all sortes may be somewhat excused by ignorance : and therefore the more hope there is for such as wil repent . But otherwise if any for all this , list wilfully to folow on , most fowly and most miserably deceauing them selues by cause afore God they can not possibly haue any excuse of their so doing , no more , then if they should consent to folow the proceedinges or to frequent the churches of the Arrians , or of any other olde Heretikes , yea or of the Turkes them selues , if perhappes they liued vnder the raigne of such . And therefore ( I say ) if any liste to contemne stil all holsome counsell , and desperatelye to followe on , & not to returne to the Truth so manifoldly , and so plainely opened ? & some also to persecute it moste malicioussy : their blood , at leaste wise , Ezecb. 3 shal not bee required at our handes hereafter , when they shall repente to late .

The 1. Demaund . Their first Preachers .

WHETHER the gospel of Christ , was at any time preached in Scotland before Paul Methuen , & sir Iohn Knox , yea or no ?

2. Whence their Doctrine ?

Seing no man ought to preach any doctrine , but that which he hath learned in the Church of God ( because as witneseth S. Paul ) saith cometh by hearing ; Rom. 10 I demand from what Doctors or Pastors Iohn Caluin , sir Iohn Knox , and their like , first learned their new doctrine , now preached in the realme of Scotland ?

3. Whence their vocation .

And sith it is written , that no man may preach vnles he be sent ; Rom. 10 I demand by what power Syr Iohn Knox , with other Apostataes , Priests , Monkes and Friars , tooke vpon them this vocation ?

4. If Conforme to predecessors ?

Seeing you acknowledge in your Confession of faith , that the Sacraments ought only to be ministred , by such as are called therunto by ordinary vocation , I demand , if your vocation vnto the ministrie , be like vnto the calling of all others , who haue gone before you in the Church of Christ , since the time of the Apostles ? whom both yee and wee repute and hould to haue been Iawfull pastors and teachers of his flock , as , S. Cyprian , S. Augustin , S. Ambrose , and diuers others ? wishing you to shewin al points , the conformitie of your vocation with that of theirs .

5. who their Doctors ?

Seing after the discours of the election of your Ministers , Elders and Deacons , yee acknowledge that the Scriptures make mention of a fourth kind of Ministers lest vnto the Church of Christ , which also are very necessarie & profitable , Ephes. 4. 1. Cor. 12. and are called by the name of teachers and doctors , whose office it is to teach and instruct the faithfull in sound doctrine , prouiding with all diligence , that the puritie of the gospel be not corrupted , ether throgh ignorance or false opinion ; I pray you to shew , at what time any Doctors of such calling , haue bene in your Church before Iohn Caluin ? because the places of Scripture noted by you , teach and declare , that God hath appointed such meanes in his church , that it should neuer be left desolate , nor yet his Doctrine to decay , for want of Doctors & other teachers .

6. Their admission of Tinkers &c.

And seeing yee confes in the same place , that men cannot profit so well in the knowledge aforesayd , vnles they be first instructed in the learned tongues , & humane sciences ( for now God doth not commonly worke by miracles ) and that therefore it is necessary that seed be sowen for the tyme to come , to the end that the Church be not left barren & wast vnto posterity : and also , that for this effect schooles be erected , wherin youth may be trayned vp in the knowledge , and feare of God ; I demand why yee admitted at the first entry of your doctrine into Scotland , and yet doe , Taylors , Skinars , and other Artificers , who were neuer instructed but in their owne craft and occupation , which they left and abiured ? and out of their owne heades without any further calling vnto the ministery , began to teach the people ? hauing for all their learning and forme of preaching , some English books only , which yet themselues very hardly vnderstood ?

7. If the only written word be Iudge ?

Seeing that among other heads of your alleadged fayth , this is one principall , that nothing is to be beleeued , Cal. l. 4. Inst. c. 8. sect. 8. but what is found in the written word , I demaund what testimony yee haue in the same , for assurance of your faith in this point ? And whether the fayth of the Apostles , was grounded on the written word or not ?

8. S. Thomas Ghospell .

Where is it written , that there is only foure Ghospels ? and that the Ghospell of S. Matthew , with the other three ought to be recea . ued , and not the Ghospell of S. Thomas ? Or what authority hath moued you , to receaue som books or chapters for canonical scriptur , and to refuse or reiect others ? Or if any man deny any booke of the new Testament ( as Martin Luther doth the epistle of S. Iames ) what argumentes haue yee from the Scripture to condemne him ? Praef. in nou. Test

9. Why Iewes credited .

Seeing yee giue so great authority to the Synagogue of the Iewes , that according to their canon , yee admit , & reiect sundry bookes of holy Scripture , why giue yee not the like authority to the Christian church which hath gone before you , in receauing such bookes as are approued by her for canonicall Scripture ? And if the only cause which moues you to reiect such bookes , be because they were not approued by the Synagogue of the Iewes : why by the same reason reiect yee not Christ himselfe , seeing that Synagogue would not admit him for their Messias ?

10. Churches authoritie .

If it be the office of the church , to discerne betwixt canonicall Scripture and not canoniall as a a De capt. Bab Luther b b In prologo cont. Pet. à Soto . Brentius , and other of your owne masters doe confes ; why should not the same church be heard of you , in giuing her interpretation vpon any doubtfull place therof , called in question ? Or why call yee more in dout the interpretation of the Scripture giuen by the Church , then the very bookes themselues ? Or why prefer yee , the priuat opinion of Iohn Caluin and your selues , before the vniuersall , and vniforme consent of all Christian people before you ?

11. Citing only the written word .

Why esteeme yee , Calu. l. 4 Inst. c. 8. num. 13. that yee haue an infallible marke of the true religion , because yee cite only the written word , seeing this hath beene common to all heretiques from the beginning ? Or what haue you more to say for your felues , then they had for themselues in this point ?

12. If Scripture be easy ?

If the Scripture be so easy as yee teach it to be c c Luth de ser. arbit . what hath moued your owne writers , to make so many commentaryes therupon ? Or what is the cause that ther is so great controuersy in religion , as we see at this day ? Yea , euen vpon the expresse wordes of the last Testament of our Lord ? which according to the nature of a Testament , should be most cleere .

13. Conference of places .

If the priuate iudgment of euery , one conferring Scripture with Scripture , be a certaine and infallible rule of right interpretation as yee say : how is it , that so many grosse contradictions are found in your writinges , gayn-saying , not only one another , but your selues also , as is euident in your owne bookes ?

14. No meanes to be resolued .

Seeing that the Lutherans , the Zuinglians and the Caluinists , besides an infinite number of other sectes , doe euery one alleage the written word , for confirmation of their contrarie opinions : how shall it be knowen to any man , that would resolue himselfe in matters of religion , which of them haue the true word ? sith it is the true vnderstanding that maketh the word , and not the outward sounding of the voice , as Christ himselfe saith ; who obiected to the Saduces , Mat. 12. that they mistooke the Scriptures , because they vnderstood not the meaning of them ?

15. Traditions .

Why deny yee , any credit to be giuen to Traditions , contrary to a a Cal. l. 4. iust . c. 10. the expres commandment of the Apostle , writing to the Thessalonians in this maner b b 2. Thes. 2. Stand and keepe the Traditions which yee haue receiued , whither by word , or by our epistle ? And also contrary to the doctrne of all the auncient doctors of the church ? Or how haue yee the Scripture it selfe , but by Tradition ? And seeing yee will giue no place vnto Traditions , what assurance haue yee , that since the Natiuitie of Christ , there is only 1623. yeares ? Or whither it be lawfull for Christian men , to call this point in question , yea or no ?

16. Thinges vnwritten , ordered .

If no Traditions ought to be receiued , shew me where those thinges are written , which S. Paul promised to set in order at his comming to the Corinthians ? 1. Cor. 11. for if all thinges were contayned in the written word which the Corinthians had receiued , what needed S. Paul to promise , to putt the rest in order at his cominge , chiefly concerning our Lords supper ?

16. Church not inuisible .

Seeing Christ saith . If thy brother will not heare thee , tell it vnto the Church , and if he will not heare the Church , let him be to thee as a heathen & publican : and therfore apoints his Church to be iudge in controuersies concerning doctrine and maners , how shal a man finde the church : if it be inuisible ? And why affirme yee it so to haue bene , seeing no recourse can be had to an inuisible iudge ?

17. Their Church how long ?

How long esteeme you your Church to haue beene inuisible ? And during the tyme of the inuisibility therof , if ther were any of your Ministers that preached the word of God , & administred the Sacraments in the realm of Scotland ? Also who they were that during that time , opposed themselues to al heresies , and confuted them ; seeing yee acknowledge with vs , sundrie heresies to haue beene euen almost in all ages ?

18. The Sinagogue visible .

Seeing Christ hath reiected the Sinagogue of the Iewes , & erected and builded to himselfe a Church of the Gentills , Mat. 28 which he hath promised to asist and maintaine to the end of the world : how it is possible , that the church of Christ ( against his said promise ) hath beene so many yeares inuisible as yee suppose ? Seeing that the aforsayd Synagogue , notwithstanding the reiection thereof , hath euer beene visible , and is yet at this present in diuers countreyes ? so that by this your false doctrine , yee giue vnto it , euen after the reiection of it , greater prerogatiue , then yee vouchsafe to giue to the church of Christ .

19. Tyme of decaying .

Seeing yee confes with your master Caluin , l. 4. Inst. c. 2. n. 3. the Romane Church , somtime to haue bene the true Church : in what time , & age suppose yee that it decayed , so that the adherents thereof , by reason of idolatrie could not be saued ?

20 Sucession of theirs .

Seeing God hath giuen some Apostles , some Prophets , Ephes. 4. Euangelists , and Pastors , for the gathering to gether of the Saints , and for the edification of the body of Christ ( which is his Church ) to the end of the world : I require you ( if you be the members of the said body of Christ ) to shew your Doctors and Pastors who haue succeeded one another since the Apostles , with continuance of any Vniforme doctrine as the Catholiques haue already done ?

21 Condemning herefies .

Why rayle yee so much against the seate of Rome , seeing by that seate , all heretiques haue bene conuicted and condemned ? hier. ep. 17. ad Dama s Aug. cont Pelag. an euident token that it is of God . And if yee haue the true Curch ( as yee alleadge ) shew that euer any of yours , haue opposed your selues against any heresie before our dayes

22 Imitation of heretiques .

Why follow yee the footsteps of the Donatists , who called the chaire of Rome , Aug. cont. lit . Petil. l. 2. c. 51. the chaire of pistilence ? Or how could it haue bene possible , that the seat of Rome , could haue withstood , and prenailed against all kindes of perpersecutions since the begining , and against so many infidels and heretiques , if it had bene the chaire of pestilence , as yee say ?

The 23. Sacraments , seales .

If the Sacraments be only outward tokens and seales ( as yee teache ) what prerogatiue giue yee to the Sacraments of the gospell , Cal. l 4. Inst. c. 10.1 . aboue the Sacraments of the old law ?

24. Faith assures not grace .

Seeing yee teach , that faith assureth you of grace receiued before the reception of the Sacraments , how can you say , but that they be altogether vnprofitable , and can giue no fur ther confirmation ? For as much as , where assurance of grace is already , no confirmation is required .

25. Value of Sacraments .

Why affirme yee the Sacraments to be of no valor , except they be receiued by faith , and not withstanding baptise infants , who can receiue nothing by faith ?

26. Necessitie of Baptisme .

Why abuse yee the people , teaching that infants without baptisme , obtaine remission of their sinnes by the faith of their parents , sith the faith of the parents , cannot hinder them to be borne in originall sinne , Rom. 3.5 . Ephes. 2. and to be the sonnes of wrath , as S. Paul affirmeth ?

27. Preachatiue Baptisme .

Seeing Baptisme , Cal. l. 4. Inst. ca. 14. n. 4. as yee teache , can not consist without preaching , and for as much as no preaching was made at the time yee were baptised by the Catholiques : what assurance haue yee that yee ar yet baptised ? Or what doth preaching auaile to alitle infant , who wants the vse of vnderstanding ?

28. Baptisme . of Infidels infants .

Why affirme yee with your master Caluin , In Antid. con. Trid. that the Sacrament of Baptisme ought only to be ministred to them , who haue already obtained the remission of their sinnes ? Seeing therof it followes , most euidently , that infants begotten of Infidel parents , should not at all be baptised : because they cannot receiue remission of their sinnes by the faith of their parents , when they are Infidels , or vnfaithfull ?

29. Ceremonies of Baptisme .

Why reiect yee the ceremonies of Baptisme , which alwayes a a Dionis . Ar. c. 2. &c. Hier. haue bene vsed in the church of God since the dayes of the Apostles , name what age soeuer you please ? Or how can yee defend your maister Caluin b b l. 4. Inst. c. 15 n. 19. who is not ashamed to affirme , that in the primitiue church , the right & lawfull administration of Baptisme , was already corrupted ?

30. Confirmation .

Why deny yee the Sacrament of Confirmation ? seing it is so clearly expressed in the Acts of the Apostles , Act 1.19 who by the imposition of handes , gaue the holy Ghost : and also confirmed by all ancient writers , yea and as yet retayned by the English Protestants ?

31. Reall presence .

If the body of our Lord Iesus Christ , be not really in the B. Sacrament , l. 4. Inst. c. 17. n. 10. & 14 why affirme yee with your master Caluin , that in this Sacrament , by the spirit of God , those thinges are conioyned together , which are seperat : to wit , the body of Christ which is in heauen , with vs who are beneath in earth ?

32. Receiuing by faith .

Why affirme yee , Cal. l. 4. Inst. c. 17. n. 10. that we receiue the body of Christ really by faith , if it be not really present in the Sacrament ; seing our faith cannot make that thinge to be , which is not ? If therfore his body be not there really , we cannot beleeue that we receiue it really , except we flatly deceiue our selues .

33. lifting vp to heauen .

In what scripture reade yee , that which yee profes with your master Caluin , l. 4. Inst. c. 17. n. 3●● that when yee receiue the sacrament , Christ is made verely present vnto you ? Not that he should be on the earth where yee are , but that yee should be lifted vp to heauen where he is : and to which of the heauens were the Apostles lifted vp , when they had our lord Iesus Christ , sitting with them in the last supper ?

34. In two places at once .

Why attribut yee more to your owne faith then to the omnipotent power of God ? Cal. l. 4. Inst. cap. 17. n. 31. saing , that by your faith , yee are truly lifted vp to heauen ( and so at one time yee ar both in heauen and earth ) and deny that Christ can cause his body to be really present at once in heauen and earth ?

35. Penance .

Why deny yee the sacrament of Penance , Cal. l. 3. Inst. c. 4. by the which the lawful ministers of Gods word ( as instruments of his Maiestie ) giue vs remission of our sinnes , according to the word of Lord Iesus Christ . Ioh. 20. Whose sinnes yee forgiue , they are forgiuen , & whose yee retaine , they are retained ?

36. Order .

Why deny yee holy Order to be a sacrament , l. 4. Inst. c. 14. n. 20. seeing your master Caluin , doth most euidently confes it to be one : as is most manifest in the written word of God ? Mat. 10. Luc. 9.

37. Extreame Vnction .

Why deny yee the sacrament extreame Vnction , seeing the Apostle S. Iames , cap. 5. speaketh so manifestly therof , saying ? Is any sick among yov ? let him send for the priests of the Church , & let them pray ouer him , and annoint him with oyle in the name of our Lord ?

38. Matrimonie .

Why deny yee the sacrament of mariage , Ephes. 5. seeing S. Paul witnesseth in so plaine words , that it is a Sacrament ? And why doth your master Caluin lye so loudly affirming , that no man vntill the time of Gregorie the first of that name Pope of Rome , In c. 5. ad Ephes l. de fide & op. c. 7. euer saw , that it was giuen for a sacrament ? seeing S. Ambrose ( a ) S. August . ( b ) and other Doctors ( long before Gregorie ) affirme the same in most manifest wordes to be a sacrament ?

39. Two wiues at once .

Why permit yee any man to marrie , his first wife being yet aliue ? seeing S. Paul saith . That the woman which is in subiection to a man , her husband being aliue , is bound to the law : but if her husband be dead , she is deliuered from the law of her husband ? Therfore if she take another man , whilst her husband yet liueth , she shall be called an adulteres .

40. Breaking of vowes .

Seeing S. Paul affirmes , that those who marrie after they haue made the vow of chastity , incur damnation , what hath moued your Apostata Priests , Monkes , and Friars , to attempt mariage , after their so solemne vow of chastitie , and so most willfully to damne themselues ?

41. Sinnes not imputed ?

Why affirme yee , that yee are so assured that your sinnes are not imputed to you , as yee are assured that God is in heauen , because yee beleeue the one & the other with one faith as yee say ? And yet not withstanding , yee beg daylie in our Lords prayer , that your sinnes may be forgiuen you ? which prayer truly were superfluous , if this your assertion were so assured .

42. All good workes sinnes .

Why affirme yee , Cal. l. 3. Inst. cap. 14. n. 5.11 . that all our workes , how good soeuer they appeare to be , are nothing but sinne in the sight of God , sith it is impossible , that any worke , be good and euill all at once ? And in the Scripture it selfe , Gen. 4.22.3 . Reg. 10. we reade of sundry that haue bene commended for their good workes . Or if all our workes be sinnes , then is it all one , to rob a poore man , and to giue him almes , excepte the one be lesse sinne then the other ?

43. False assurance .

Why affirme yee with your master Caluin , l. 3. Inst. c. 2. n. 40. that who soeuer hath once embraced the light of your gospell , can neuer perish ? considering that many who haue bene of your sect ( yea Ministers themselues of the highest ranck ) haue turned to vs , and haue dyed in our Catholique faith : and so ( according to your doctrine ) ar vtterly Damned .

44. Absurditie by denying a third place .

Seeing on the one side , yee teach that the spots of sinne remayne so long as we liue : Cal. l. 4. Inst. c. 13 n. 10. and on the other side deny , both place and time of cleansing after our death ; how can you auoide to declare manifestly , that ether none at all enter into heauen , or else that they who enter , do still remayne with their spots of sinne a thing so expresly contrary to the word ? Apoc. 12.

45. Inuocation of Saints .

Why affirme yee against the Scripture , that the Saints in heauen heare not our prayers , because forsooth that they ar dead ? seeing Christ himself saith , that God is not the God of the dead , Mat. 22. but of the liuing ? And how can the Saints in heauen reioyce at our repentance if they know not the same ? Luc. 15.

46. Images .

If all that haue errected Images in the Temple of God be Idolaters , how can yee deliuer Moyses of that spot ? or yet defend , Exod. 25. & 37. Num. 7. that God himselfe was not the author of I dolatrie , seing he commanded Images to be made for that effect ?

47. Renewing old heresies :

Why haue yee renewed so many old heresies , condemned so many hundred yeares since , by the vniuersall church of God ? Namely , the heresie of Simon Magus , denying the freewill of man ? Clem. l. 2 Recog.

48. Of the Pepusians .

Why haue yee renewed the heresie of Pepusiāns , affirming , Aug. de haer. haer. 27. that distinction of order and degree , ought not to be obserued in the church of God ?

49. Of the Nouatians . Cyp. l. 4. ep. 2. ●

Why haue yee renewed the heresie of the Nouatians denying that all sinnes are forgiuen by the Sacrament of Penance ?

50. Of the Maniches .

Why haue yee renewed the heresie of the Maniches , Aug. ad quod● ult heres. 46. denying the water of Baptisme , to auayle any thinge to our saluation ?

51. Of the Donatists .

Why haue yee renewed the heresie of the Donatists , Optat. Mil. l. 2. ad Par. de scis . Don. teaching that the Church of God hath perished thoroughout the whole world , except in some obscure corners ? As also , Aug. l. 2. cont Petil . c. 34. that S. Iohns Baptisme , was not different from the baptisme of our Lord ?

52. Of the Arrians .

Why haue yee renewed the heresies of Arius , Aug. de heres. ad quod vult . Deum heres 13. teaching that it is not lawfull to offer sacrifice for the dead ? And that there is no difference betweene a Bishop and a simple priest ? nor that the fasting dayes of the Chruch , ought to be kept , but that euery man may fast , according to his owne will and pleasure ?

53. Of the Eunomians .

Why haue yee renewed the heresie of the Eunomians , Aug. ad quod wlt Deum heres. 54. that by faith only , man may obtaine life euerlasting ?

54. Of the Pelagians

Why haue yee renewed the heresie of the Pelagians , Aug. ad quod vult heres. 11. teaching that infants may be saued without Baptisme ?

55. Of the Iouinians .

Why haue yee renewed the heresies of Iouinianus , Aug. ad quod vult haer 81. teaching mariage to be as acceptable to God , as virginitie : & that it is lawfull for Monkes & Nunnes to marrie ?

56. Of the Vigilantians .

Why haue yee renewed the heresies of Vigilantius , denying the inuocation of Saints , & the honoring of the relicks of the Martyrs ? Hier. con Vigil .

57. Of the Eustichians .

Why haue yee renewed the heresie of the Eustachians affirming that it is not lawful to go in Pilgrimage , vnto holy places ?

58. Of the Iconomachians .

Why haue yee renewed the heresie of the Iconomachians , Concil. Gang. breaking downe the Images of our Lord Iesus Christ , & of his Saints ?

59. Of the Beringarians .

Why haue yee renewed the heresie , of Beringarius , denying the body and blood of our Lord Iesus Christ , to be reallie present in the Sacrament of the Altar ?

60. Of many other heresies .

Why haue yee reneued many other heresies of the Albigenses , Waldenses , Wickliffits , Hussits , of Abailhardus , of Almaricus , & of other more detestable heretiques condemned many years since by the church of God ?

61. Following heretiques only in some pointes .

Why haue yee followed the aforsaid heretiks in these pointsōly in which they haue dissented from the whole church of God , and reiected the rest of their doctrine ?

62. Scottish Reformation .

Whether your Reformation , which yee haue made in the realme of Scatland , in pulling downe of the Churches , be not rather like to the Reformatign of Turkes and Pagans , then to a Reformation made by Christians ?

63. Churches made Stables .

Whither in making Stables of the Churches in Scotland ( so that horses were stabled on your Kinges graues ) and in diging vp the bones of Christian men , resemble yee rather to be Christians , or Infidels and Pagans ?

64. Burning Reliques .

What moued you to burne the holy Reliques of Saints , who were Temples and Tabernacles of the holy Ghost , when they liued : which among all Christians since the Apostles dayes vnto this present , haue bene holden in honor and veneration ?

65. Burning the Doct. writinges .

Why burnt yee the writinges of the Doctors & holy fathers , as of S. Ambrose , S. Augustine , S. Hierome and others : and yet shame not to say , that yee professe one faith with them ?

66. Depossing magistrates .

Where is the veritie and effect of your solemne protestations , promising that your Reformation was not to disposses any magistrat : when yee haue not only raised vproares in the contrie , and expelled thence the chiefe magistrates , but in your preachinges , would plainly thrall all kinges , and kingdomes , and haue them subiect to the election and punishment of the people , setting forth your sundry bookes therupon ?

67. Libertie of Conscience .

Why in the begining of your new gospell , preached yee liberty of conscience ; & now constraine all men to subscribe to your new doctrine : yee them whome yee know to beleeue the contrarie ?

68. Profession of pouertie .

Why preached yee , when yee first vsurped authoritie to preache , that the Ministers of the word , ought to profes and obserue pouertie as the Apostles did : and presently none in the whole realme are so couetous as yee are , not only to giue mony vpon land , but also vpon planie vsurie ?

69. Churches patrimonie .

Why pretend yee to haue the benefices and patrimonie of the Church , seeing yee cannot shew your selues to be lawfull heires and successours to them , who were the true and right posessors therof before you ? And why haue yee reiected as Idolatrie , all that which appertayneth to them whom yee cal papistes , excepting only the patrimonie & liuing of the Church ? Or if there were no Churchin the contry before your coming , why pretend yee as patrimony , any other thing than hath already bene giuen to your congregation by those of your owne coate ?

70. Building Churches .

Seeing one spirit could not moue so many of our Kinges to build so many Churches , Colledges & Abbies , and you to destroy the same : which of you two may be iustly esteemed , to be moued by the good spirit , and which by the euil ?

71.

Finally , whether these your doinges , tend not to the abolition of all memorie of our Lord Iesus Christ , yea or no ? Seing already some of you doe dout , in what time of the yeare he was borne , as whether in winter , or in summer : so that apparently , your next dout will be , whether , he was borne or not ; which appeares to be the end and conclusion of your new gospell .