Crowley .

IN the yeere of our Lord . 1586. there came to my handes ( by what meane I doo not well knowe , but by the prouidence of God , I am sure ) a certaine booke , that had béen imprinted and published in Doway in Fraunce , ( in the yéere 1575. ) in the Englishe Tongue . That booke is intituled : A notable discourse , plainely and truely discussing , who are the right ministers of the Catholique Church : written against Caluin and his disciples , by one Maister Iohn de Albine , called De Seres , Archdeacon of Tolossa in Fraunce . Wherunto are annexed certaine Offers , made by a popish Catholique , to a lerned Protestant . &c.

This booke lay by me ( as a thing whereof I made small accompt ) tyll the moneth of May in the yéere .1587 . When hauing ( by occasion ) more spare time , then in long time before I had , or could haue : I tooke this booke in hand , and did deliberately reade ouer , both the booke and the offers . I found both the booke and the offers , to stuffed with coulour of pietie , trueth and sinceritie : that I coulde not but thinke that the hauing of this booke in secrete , hath béene one great cause of the Apostacie , of so many young men , as haue in late yéeres fallen away from the pure profession of the gospell , and haue imbraced and professed , and doo still professe most vnpure Popish religion .

The booke was first written , by the aboue named Iohn de Albine ( as it may be thought ) either in the Latine , or in the French tonge : Wherefore I meane not to bestow any time in the answering of it , supposing that either Beza , or some other French Protestant hath already dealt therein sufficiently .

But because the offers séeme to be made by some English man , and haue not ( as I thinke ) béene aunswered by any man : I haue thought good to supply the place of that learned Protestant , that the Popish Catholique , ment to make the offers vnto .

And that the Offerer ( if hee be yet liuing ) or any fréende of his ( if he be departed this lyfe ) may not haue any cause to mislike with my dealing herein : I minde to set foorth to the view of the Reader , all the words of the Offerer , euen as I finde them , and as I haue them to shew , in his printed Coppie , which I haue , and doo mind to kéepe , in a readinesse to shewe , not abiding or dimnishing , altering or changing , one sentence , worde , sillable , letter or title . The Offerer beginneth thus .

The Offerer .

First , seeing it cannot bee denied , that our sauiour Christ before his departure , and ascension , did commit the charge and gouernment of his Church , the testimony of his worde , the truth of his gospell , the ministration of his Sacraments to his Apostles and Disciples , and that not only for them selues , but to their successors Bishops and Priests , and to none other , saying only to them : Euntes docete omnes gentes . Math. 28. Marc. 16. Goe yee and teach all people and nations of the world , baptizing them in the name of the father , and of the sonne , and of the holy ghoste , teaching them to obserue and keepe all things which I haue commaunded you .

Further , the Apostle Saint Paule being at Miletum , in executing of his charge & gouernment , gaue this admonition to the Bishops , and Priestes there assembled before him , saying : Attendite vobis , et vniuer so gregi . Act. 20. Take heed vnto your selues , and vnto the whole flocke of Christ , in the which the holy ghost hath ordayned you Bishops : Regere ecclesiam Dei , To gouerne the Church of God . And in the thirteenth Chapter of his Epistle to the Hebrews hee dooth commaunded all other sortes of men , without exception of Emperours , Kings , Queenes , and Princes , to obay their Bishops and priestes , saying : Heb. 13. Obedite praepositis vestris , & subiacete eis , ipsi enim peruigilant , quasi rationem pro animabus vestris reddituri . Obey your Prelates , and doo what they appoint you , for they doo watch , as men that shall render accomptes for your soules .

Seeing that by the testimonies before alleadged it can not bee denyed , but that the charge and gouernment of Chryst his Church , the preaching of his doctrine , the admninistration of his Sacramentes , was by him committed to his Apostles and Dysciples , and to all Byshoppes and Priestes as Successours of them , to plante Chrystian fayth and Religion in his Catholique Church vniuersally throughout all Nations , Coastes , and Quarters of the world . Seeing this is by the playnnesse of the sayd testimonies of such an vndoubted truth , that it cannot bee denyed : now let the learned protestant , affirming princes to bee the supreme heades of the Church , eyther shew by some such other like playne testymonies of the Scriptures , that our Sauiour Chryst did commit the chyefe charge and supreme gouernement of his Church to Emperours , Kings , Queenes and Princes , to plant Christian fayth and Religion in the same , or that any one of Chryst his Apostles or Disciples did conuert any people , Lande , or Countrey , from their Idolatrie and Ethnike kinde of liuing , to Christian faith and Religion by preaching the doctrine of the Protestants : as of onely faith to iustifie , the contempt of good workes , and that they be all vncleane in sight of GOD , the deniall of free will , of the real presence of Christes body in the holy Eucharist , of the Sacrifice of the most blessed Masse , the abolishing Christ his Sacramentes , and of all grace and goodnesse by them conferred vnto vs , then I shall yeelde and recant , and not before . Thus farre , the first part of the Offer .

Crowley .

This Offerer hath deuided this offer of his , into 22. parts , adding to the last part , six certaine and assured signes and tokens of false Prophets , Heretickes & Schismatickes . This diuision I meane to follow in mine answer . To this first part : therfore , I say thus , maister Offerer . I confesse , that our Sauiour Christ dyd ( as you haue sayd ) committe the charge and gouernement of his Church , the testimonye of his worde , the trueth of his Gospell , and the ministration of his Sacramentes , to his Apostles and Scholers : and to theyr successors . But not to such successours onely as you do name : that is to Bishops and Préestes onely , and to none other . For S. Paule , in the 12. Chapter of his first Epistle to the Corinthians , and in the 4. to the Ephesians , writing of the same matter , sayth thus . Et ipse dedit , quosdam quidem Apostolos , Eph , 4. quosdam autem Prophetas , alios vero Euangelistas , alios autem Pastores & Doctores . And he hath giuen some , Apostles or Messengers , and some Prophettes , and other some Euangelistes , and some others Pastors and teachers . And againe , in the 12. of the first to the Corinthians , hee writeth thus . 1 , Cor , 12. Et quosdam posuit Deus in Ecclesia , primum Apostolos , secundo Prophetas , tertio Doctores , deinde virtutes , exinde gratias curationum , opitulationes , gubernationes , genera linguarum . God hath place in his Church , certaine degrees of men : first Apostles , secondly Prophets , thirdly teachers , then powers , after that giftes of healings , helpes , gouernements , kindes of tongues . Least you should quarell about the translating of S. Paules wordes out of the Gréeke ? I haue set them downe as I finde them in that translation , that your Tridentine councell hath allowed of . But I pray you ( good M. Offerer ) what meant S. Paule , that in the rehearsall of those sundry degrées of men , that God hath placed in his Church , he would make no mentiion at al , of your Bishops and Préestes , to whom onely ( as to the onely successours of his Apostles and Disciples , ) Christ spake ( if you haue written truely ) when he sayd thus . Math. 28 Euntes , docete omnes gentes . Goe ye , and teach all nations of the worlde , &c. Without all doubt , S. Paule dyd know ( and so doo wée ) that God dyd neuer place in his Church , or appoint to succéede his Apostles and Disciples , any such Bishops and Préestes as you meane of . That is , Lording , and loitring Bishops , exercising dominion ouer the peoples that are alotted vnto them : and sawsie sacrificing Préests , which presume to occupie the place of Christ himselfe , and to execute his office , in offering sacrifice for the sinnes of the people . S. Peter disaloweth the one : 1. Pet. 5. and S. Paule the other . Hebr. 10. Hebr , 1● 1 , Peter , ● Yea if our Sauiour Christ dyd speake only to such Bishops and Préests , as you doo appoint to be the successours of the Apostles and disciples of Christ , when he sayd . Euntes , &c. Goe , and teach all nations of the worlde , &c. Howe hath that his commaundement béene , or howe is it executed , sith they ( commonly ) neither doo nor can teache , those thinges that our Sauiour commaunded his Apostles , and scholers to teach and to doo ? The successors of the Apostles and scholers of our Sauiour Christ , to whome those wordes were at the first and be still spoken : must bee such as God hath , dooth , and shall make méete to doo his message to men of all sortes , to foreshewe vnto them by the Scriptures , what hangeth ouer theyr heades , if they will not regarde the message , to comfort them , with the assurance of the performaunce of the swéet promises , which God hath made in the blood of his sonne Christ Iesus , to foster , féede and nourishe them , with the foode of his heauenly worde , and to teach and instruct them in the way of the trueth , so that they may be able to discerne betwéene the broad way that leadeth to destruction , and that narrowe way that leadeth to lyfe euerlasting , and to continue walking in that way , euen to the ende of their life in this transitorie state . Thus much doo those wordes signifie , which I haue cited out of the fourth Chapter of S. Paules Epistle to the Ephesians . And in the wordes that I haue cited , out of the 12. Chapter of the first to Corinth : Saint Paule hath added , that these wordes of our Sauiour Christ were spoken to them also , whom God hath , dooth , or shall make mighty , endueinge them with power from aboue , making them able to stande against , and to withstand , yea and vanquishe the ghostly enimies , that is , the deuill , the world , and the fleshe , to cure sicknesses and diseases , to succour , helpe and comfort the weake and féeble , to gouerne the simple , and to vnderstand and speake diuers languages . All this may be vnderstanded in these wordes of S. Paule : God hath placed in his Church , certaine degrées of men , first Apostles , secondly prophets , thirdly teachers , after that , powers , after that giftes of healing , helpings , gouernementes , and diuersities of tongues . So that these words , go and teach all nations . &c. Were spoken first to the Apostles and Scholers of our Sauiour Christ , and then to all such ( their successours ) as God hath , dooth or shall make méete , any way , to teach those thinges that he hath commaunded to be taught & practised .

But now M. Offerer hath found , that S. Paule being at Miletum , hath admonished the Bishops & Priestes that were assembled before him there : saying . Attendite vobis , &c. Take héede to your selues , and vnto the whole flocke of Christ , in which the holy Ghost hath ordained you Bishops , Act. 10. Regere Ecclesiam Dei. To gouerne the Church of God . And againe in the 13. Chapter of his Epistle to the Hebrewes , Saint Paule dooth commaund all other sortes of men , without exception of Emperours , Kings , Quéenes and Princes , to obay their Bishops and Préestes , saying : Obedite praepositis vostris , & subiacete eis , ipsi enim peruigilant , quasi rationem pro animabus vestris reddituri . Obey your Prelates , and doo what they appoint you to do , for they doo watch , as men that shall render an account for your soules .

Héere is subtile Sophistrie , in the stéede of probable reasoning , and profound Diuinity . These testimonies bée so plaine , that it can not be denied , but that as the charge & gouernement of Christes Church , &c. was committed to Christs Apostles and Disciples : so the same is committed to Popish Bishops and Préestes , as to their successors . But I pray you ( good M. Offerer ) let vs consider of these two places that you haue cited .

Saint Luke , reporting the Actes or déedes of the Apostles , sayth , that Saint Paule hasting towardes Ierusalem , would spend no time in Asia , and therefore determining to passe by Ephesus , sent messengers thether , to require the Elders of the congregation , to repayre vnto him , being then in the Iland Mil●t● ( which is now called M●l●a . ) These Elders you doo name Bishops and Préestes . But the Gréeke worde that S. Luke vseth there , can not by any meanes signifie eyther a Bishoppe or Préest , of that sorte that you speake of . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dooth signifie one that is elder or more auncient in yéeres , or more honorable then they be amongst whom he liueth . And such were they , that commonly were chosen in those dayes , to be teachers , instructours and gouernours in the congregations or Churches of Christians : and therefore they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obseruers watchmen , searchers , & such as had the ouersight of things committed to them . But your Bishops and Préestes , most bee such as the Grecians doo call by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is , a Préest that offereth sacrifices . But héere I will make you one offer ( M. Offerer ) which shal be thus . If you can finde in any of the Bookes of the newe Testament , that eyther our Sauiour Christ speaking of the ministers of the new Testament , or any of the Apostles writing of the seuerall sortes of ministers that our Sauiour Christ hath ordayned to serue or minister in his Churche , haue vsed eyther of these Gréeke woordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doo signifie a sacrificing Preest : then will I recante the Protestants doctrine , and subscribe to your Papisticall doctrine , and not before . In the place that you haue cited out of the 20. Chapter of the Acts of the Apostles , S. Paule calleth the ministers of Ephesus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , watch men or ouerséers , appointed by the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , to gouerne the Church of God , in such sorte as a shéepheard dooth gouerne and féede his flocke , but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to exercise lordlike authority ouer them , as your meaning must néedes bée , that your Bishoppes and Préestes should . For you say that S. Paule dooth commaund all other sorts of men , without exception , &c. To obay their Bishops and Préestes : saying . Obedite , &c. Obay your prelates , &c. And here I must néedes note your corrupt manner of handling of this place of S. Paule . He himselfe dooth beséech those Hebrewes that he worte vnto , to suffer , or to take in good part , that short exhortation that he gaue them : but you say , that hee commaunded them ( yea though they were Emperours , Kings , Quéenes or Princes ) to obaye theyr Prelates , and to doo what they appoint . In the Latine you cite the wordes , Hebr , 13. as they are in the vulgare translation , allowed in the Tridentine councell , Obedite , &c. It pleaseth you to set downe for Praepositis , Prelates , minding ( as it séemeth ) to make vs beléeue , that such Prelates as you call Bishops and Préests , must ( by S , Paules commaundement ) be so obeyed of all Emperours , Kings , Quéenes and Princes ( and so by good consequence , of all persons that are inferiour to these ) that whatsoeuer these Prelats shall appoint to be doone , must of necessitie be doone , by all men and women of euery degrée , as though such Prelates onely , ( and none other ) might be in the Latine called Praepositi , and in the Gréeke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Latine and Gréeke wordes doo signifie all manner of superiours , whether they be of the ecclesticall or ciuill state . Yea and that dutie of watching , as men that shall render an account for the soules of men : is common to all those superiours of all sortes , wherefore you haue dealt very iniuriouslie , in that you haue restrayned that duety of watching to your Prelates onely .

Saint Paule in his Epistle to the Romanes , the 13. Chapter , writeth thus . Omnis anima , Rom. 13. potestatibus sublimioribus sub dit a sit . Let euery soule be subiect to the higher powers , &c. If you had séene and considered what Chrysostome writteth vpon these woords of Saint Paule : I think you would neuer haue written as you haue done , affirming that saint Paule hath commaunded all manner men , without exception , ( yea , though they were Emperours , Kings , Quéenes , or Princes ) so to obey your Prelates , as to doo whatsoeuer they shall appoint them to doo : Chrysost. in Rom. 13. for Chrysostome wryteth thus . Etiam si Apostolus sis , si Euangelista , si Propheta , siue quisquis tandem fueris . Neque enim pietatem subuertit ista subiectio , Et non simpliciter dicit , obediat , sed subiecta sit . Although thou shouldst be an Apostle , an Euangelist , or a Prophet , or what maner of man soeuer thou shouldst bée . For this subiection , dooth not subuert pietie , or godlines . And hée dooth not simply say , Let euery soule obay , but ( hée saith ) Let it bee in subiection . Thus much Chrysostome , writing vpon the first words of the thirteenth to the Romaines .

And in the same Chapter that you cite out of the Epistle to the Hebrewes , saint Paule seemeth to haue the same meaning that hée had when hée wrote to the Romaines . For thus hée writeth to the Hebrews , in the latter end of the thirtéenth Chapter . Salutate omnes qui praesunt vobis , & omnes Sanctos . Salute all them that are your Rulers , and all the Saintes .

If these Rulers that saint Paule willeth the Hebrews to salute , were such as you say they were , when hée commaundeth them to obey ( that is to say Bishops , & Priests ) then was not this Epistle written to them , but to the inferiour sorte amongst the Hebrews , which is a thing too absurd to bée graunted . For what ciuilitie , honestie , or wisedome , may that man bée thought to haue , that would write such an Epistle as this , to the inferiours of any congregation of Christians , and not to the superiours of the same congregation ? These Hebrews were Christians , and dwelt ( as my bée thought ) in sundrie Cities , within the Dominions of the Emperour of Rome . As in Hierusalem , or in any other of those Cities that had belonged to the kingdome of Israel , or in any other kingdome or prouince . And it is like , that the Apostle ( being in Italy when hée wrote this Epistle ) had some occasion to admonish them , of that opinion which commonly the posteritie of Abraham held : which was , that they ought not to liue in subiection to any rulers that were not of the same posteritie : And therefore hée wrote vnto them as before , Obedite , &c. Obey your Superiours , and submit your selues vnto them . And as in this place , Salutate , &c. Salute all those that be in authority ouer you . As though hée should haue said thus . I know that you would gladly bée gouerned ( as you are Hebrews borne ) by such as bée Hebrews , as you are , and ( as you are Christians ) by Christians as your selues bée : But sith you sée , that God will haue it otherwise : let such as God hath set ouer you , haue their due honour at your hands : Obey them , honour them , serue them , giue them all tributes and customs due vnto them , and pray to God for them , that you may leade a peaceable and quiet life vnder them . And that they may the rather bée mooued to bée fauourable to you : salute them in my name , and in like maner , salute all saitns , that is , all Christians , though they bée of the Gréekes , that they may know , that both I and you , doo estéeme of them , as of fellow members of that one body , whereof Christ is the head .

This may bée the meaning of the Apostle , in those woords that you haue cited , and in the other that follow . But it may bée that some of your sorte will say , that in the seuenth verse of the same Chapter : the Apostle hath written thus , Hebr , 13. Memores estote , &c. Bée mindefull of those your rulers , that haue spoken vnto you the woorde of God , and follow their faith , considering what the end of their conuersation was . Here you will say that these rulers must néedes bée preachers of the woorde . I confesse that the Apostle dooth in these woords meane of such . But shall wée therefore say that they were Bishops and Priests , such as you haue affirmed them to bée ? It appéereth manifestly by the Apostles words , that they were the same that had preached the gospell vnto them , and had continued constant , in preaching the same doctrine to the end of their liues : and had sealed it with their blood . For the Apostle saith thus . Considering what the end of their conuersation hath bin : which can not bée ment of any , that did then presently gouerne or teach them . Yea , and how could the Apostle take vpon him to commaund Emperours , Kings , Quéenes , and Princes : to obey such Bishops , and Priestes , as the Hebrews ( being a simple sort of Christians ) could haue to rule and teach them ?

The testimonies therefore , that you alleage ( M. Offerer ) may right well bée denyed , for they testifie not that which you would affirme by them . For although the charge and gouernment of the Church of Christ , the preaching of the doctrine of the gospell , and the ministration of the sacraments of Christ , were committed , to the Apostles and Disciples of Christ , and to their successours : yet are not the same committed to your Bishops and Priests , for they are not the successours eyther of Christ or any Apostle , or Dysciple of Christ , except you will néedes haue them the successors of Iudas Iscariot , or of Simon Magus .

But now , the learned Protestant that you make your offer vnto , must either prooue by some such other like plaine testimonies of the Scriptures , that our Sauiour Chryst did commit the chiefe charge , and supreme gouernment of his Church , to Emperours , Kinges , Quéenes , & Princes , to plant Chrystian fayth and Religion in the same : or else , that some one of Chrystes Apostles , or Disciples , did conuert some one People , Land , or Countrey , from their Idolatrie , and Ethinke kinde of liuing , to Christia● faith and Religion , by preaching the doctrine of the Protestants , &c.

For Protestants to prooue by plaine testimonies of the Scriptures , that our Sauiour Christ did commit the chiefe charge and supreme gouernment of his Church , &c. Is altogither vnnecessarie : for neuer did any of that sorte affirme that to bée true . Wée doo all know that our Sauiour Christ did not call Emperours , Kings , Quéenes , nor Princes , to make them his messengers or Apostles : but he called Fisher men and such other , and made them able and méete to doo his message , euen to Princes and Emperours , and to all other , the greatest personages in the world ; As saint Paule writeth 1. Cor. 1. 1 , Cor , 1 , Quae stulta sunt mundi , eleg● Deus , vt confundat sapientes , &c. God hath chosen the foolish things of the world that hée might confounde the wise , and God chose the weake things of the world to confounde the stronge , and the base and dispised thinges of the world , hath God chosen : yea , and those thinges that bée not , that hée might destroy those thinges that bée : Yea , and wée doo know , that God did not prepare the hearts of the Princes and chiefe men of the world , to receiue the doctrine of the gospell with the first : so that the Apostle Paule had occasion to write thus to the same Corinthians . 1. Cor. 1. 1 , Cor , 1 , Videte vocationem vestram , &c. Brethren , consider your calling , for there are not amongst you many wise men after the flesh , not many mighty , not many of noble Parentage , &c. Yea , & in the daies wherein Saint Augustin cliued , ( which was 400. yéeres after the ascention of our sauiour Christ ) it séemed a strange thing , euen in the City of Rome , that any man of any account in the world , would become a Christian man . For when Victorinus ( a famous Rhethorician in that City ) would professe the Religion of Christ and be baptized : hée did it ( as Saint Augustine hath written , ) Confessionum . lib. 8. cap. 2. Mirante Roma , gau●●nte Ecclesia . August , lib , 8 , Cap , 2 : Rome meruelling , and the Church of Christ in Rome , reioyceing . There is therefore no cause why you shoulde require the learned Protestant to prooue by plain Scriptures , that our Sauiour Christ , did commit the chiefe charge and supreme gouernment of his Church , to Emperors , &c.

But this the Protestants doo hold , and are able to prooue by plaine places of the Scriptures : that Emperors , Kings , Quéenes , Princes , Dukes , and all other Potentates , are the supreme gouernours of those peoples ouer whom God hath placed them , whether the same people bée ( by profession ) Christians , or Miscreants . Yea , and that the chiefe charge that euery of these Potentates haue from God : is that they shall in their owne persons walke in the Lordes wayes , and leade their people in the same . And for that cause , they are in the Scriptures called Pastores , that is Shéepeheards , as in the 44. Cha. of his Prophecies , Esay , 44 , Esaie speaking in the person of God , saith , Qui dico Cyro . Pastor meus , 〈◊〉 , & omnem voluntatem meam complebis : That is , Which doo say vnto Cyrus , thou arte my Shéepeheard , and thou shalt fulfill all my will . Cyrus was an Heathen prince : and yet the Lord calleth him his Shéepeheard : and commaundeth him to fulfill all his will and pleasure . King Dauid being a Shéepheard in déede , was taken from the Shéepefold , and made king ouer all Israell , that hée might féede that people of the Lord , euen as a Shéepeheard féedeth his flocke . And hée did rule them prudently , with all his possible powre . Psal. 78. Psalm. 78 , And that these Potentates might bée able to discharge that duety that the Lord God hath appointed them to doo : hée hath giuen vnto them the powre of the Sword , as in the 13. Rom , 13. Chapter to the Romaines it appeareth . Principes ( saith Saint Paule ) non sunt timori boni operis , sed mali , &c. Princes are not to bée feared of them that doo well , but of them that doo euill . Wilt thou bée without feare of the Potentate ? Doo well , and thou shalt bée praised of him . For hée is Gods minister to doo the good . But if thou doo euill : then feare him , for hée beareth not a Sword for nought . Hée is Gods minister , to take vengeance on him that dooth euill , &c.

At that time , wherein the Apostle wrote those woordes to the Romaines , there was not one Christian Prince ( as it may bée thought ) in all the world . And yet hée dooth certifie the Romaines , that euen those heathen Princes , were ordained of GOD , for the benefit of Christians ( as of all other sortes of men ) that world bend them selues to walke in hys wayes , and not contynue in ignoraunce of lyfe . And for the punishment of all such as should giue them selues to leade a dissolute life .

Yea , and it belonged to the office , euen of those Princes , not onely to vse the powre of the Sword in defending Innocents ; and in punishing wicked doers : but also to set foorth , aduaunce , and maintaine , right and true Religion , as in the holy Histories it dooth appeare that they did , as often as by any occasion , their hearts were touched with the feare of GOD , As Darius , the Persian Emperour when hee had séene the mighty powre of GOD in preseruing Daniell in the Lyons den , did hee not write immediately to all his subiects , commaunding them to feare & to stand in awe of Daniels God : confessing him to be the lyuing and euerlasting God , & that his kingdome & powre is euerlasting , and that it is hée that deliuereth and saueth , & worketh woonders both in Heauen & in Earth . Daniel . 6. Daniel . 6. The same Darius , ( as it appeareth in the sixt Chapter of the first booke of Esdras ) commaunded that the Temple in Hierusalem ( which had bin destroyed by the Babylonians ) should bée reedified , ( as king Cyrus had commaunded ) and that it should bée furnished with all things necessary , and meete for the seruice of God 1. Esdras . 1. & 6. 1. Esd. 1. & 6

And amongst the good kings of Israell , and Iuda , Dauid ( not without a secret motion from God , I am sure ) did cause the Arke of Gods couenant to bée brought to Hierusalem , and placed in a Tabernacle , which hée had prepared for it there : yea , and in his owne person , hée vsed all such behauiour , as might tend to the setting foorth of the glorie of God , and abase him selfe in the sight of God , and at his owne charges , hée caused much sacrifice to bée offered to the Lord , and afterward , hée blessed the people of the Lord , and gaue rewards of meate & drinke to euery one of them , as well the women as the men . As appeareth in the sixt Chapter of the second booke of Samuell , which you call the second of the kings . 2. Reg. 6

And I pray you ( good M. Offerer ) who was hée , whom God appointed to build his Temple in Hierusalem : was it not Salomon the king ? And did not hée builde it in déed : and furnish it according as the Lord had commaunded him ? Tertij , Reg. 5. &c. And who reformed Religion , destroied the Idols that king Achas had caused to bee set vp in the Temple ? was it not his sonne Ezechias ? And did not the same Ezechias brake the brasen Serpent , 4. Reg. 18. bicause the people had burned Incense to it ? Yea , and when the Priestes did any thing in the reformation of Religion : did they it not by the appointment , and at the commaundement of those good kings , Dauid , Salomon , Ezechias , and Iosias ? Reade the History of the kings : and you shall sée .

And what ? did Christ come to take this Authority from Princes ? And hath hée taken it from them , and giuen it to Peter and his Successors ? Hée him selfe hath acknowledged that authority in Princes : in that hée payde Tribute to the Emperour , both for him selfe and for Peter . Math. 17. In the 13. Chapter to the Romaines , Math , 17. saint Paule declareth that the paying of Tribute , is an acknowledging of the highest authority in Princes .

Chrysostome , Chrysost in Rom. 13. expounding that place of Saint Paules Epistle , writeth thus . Cur enim , inquit , vectigalia Regi damus ? Nunquid tanquam prospicienti ? Nunquid tanquam praesidenti , curae , tuitionisque mercedem soluentes ? For why ( saith hée ) doo wée giue Tribute to the king ? Doo wée not giue it , as vnto him that hath a prouident care for vs ? Doo wée it not , as men that pay vnto him that hath the rule of vs , the wages or hyer that is due to him , for the care that hée hath to defend vs ? 1 , Peter , 2 And dooth not Saint Peter ( from whom your Bishops and Priests doo claime their high authority ) write thus in the second Chapter of his first Epistle ? Subdite igitur estote , &c. Bée yée subiect therefore , to euery humaine creature , euen for the Lords cause , whether it be to the king , as to him that excelleth , either to Dukes , as to them that are sent of him , for the punishment of euill dooers , but for ●he praise of them that bée good . For so is the will of God : that behauing your selues well , you may stop the mouthes of foolish and Ignoraunt men : as being free , and not hauing the liberty for a cloke of maliciousnes , but as the seruants of God .

Thus , if you haue eyes to sée , you may sée , that the very testimonies that you haue alleaged ( being taken in their right sence ) doo prooue sufficiently , that though no learned Protestant , can prooue , or dooth or hath affirmed , that our Sauiour Christ did commit the chiefe charge and supreme gouernment of his Chruch , to Emperors , kings . &c. Yet the chiefe charge & sepreme gouernment of men of all sorts , hath bin alwaies , is still , and euer shal be in such Potentats , euen by the ordinance of God him selfe : as by the other testimonies that I haue alleaged dooth most manifestly appeare .

And where as you require the learned Protestant to prooue , that any one of Christes Apostles or Disciples , did ( by preaching the Protestants doctrine ) conuert any people , lande , or countrey , from their Idolatry , and Ethnike kinde of liuing , to Christian faith , and Religion , as of onely faith to iustifie , &c. I say , that neuer any one of the Apostles or Disciples of Christ , were the meanes that God vsed in the conuerting of any one lande , people , or countrey , by the preaching of any other doctrine , then that which you call the Protestants doctrine .

You note sixe points of doctrine , preached by the Protestants , which ( as you say ) neither the Apostles , nor any Disciple of Christ , preached . First , that faith onely iustifieth . Secondly , that all good works are vncleane in the sight of God . Thirdly , that there is no frée will . Fourthly , that the body of Christ is not really present in the Eucharist . Fiftly , that the blessed Masse is not a Sacrifice . And sixtly , the abolishing of Christes Sacraments , and all the graces , and goodnes that is conferred to vs by them .

For the first ( I say ) that Christ him selfe hath taught it , in that hée hath sayd thus . Mar. 16. Qui crediderit , & baptizatus fuerit : saluus erit . Qui vere non crediderit : co●demnabitur . Marci , 16 , Hée that shall belieue and bée baptized , shal be saued . But hée that shall not belieue shal be condemned .

Saint Paule hath taught it to the Romaines , Chap. 5. Rom. 5. in these woords , Justificati ergo ex fide , pacem habeamus ad Deum , per Dominum nostrum Iesum Christum : per quem habemus accessum per fidem , in gratiam istam in qua stamus , & gloriamar in spe gloriae filiorum Dei. Being iustified by faith , therefore let vs bee at peace with God , through our Lord Iesus Christ : by whom wée haue accesse through faith , into this grace wherein wée stand , and doo reioyce in the hope of the glorie of the children of God . To take from you all occasion of quarrelling : I haue cited the words of S. Paule as I finde them in your allowed latine translation . Although I doo know that in the gréeke it is thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pacem habemus , And not habeamus . Wée haue peace , and let vs not haue peace , but to a simple meaning minde : the sence is all one , whether wée say , wee haue peace or let vs haue peace . And in the end of the sentence : it maketh no difference to say , wée glory or reioyce in the hope of the sonnes of God , or wee reioyce in the hope of the glory of God . For take it which way yee will : Saint Paules meaning must néedes bée , that wée are iustified , that is , wée apprehend and lay hold vpon , frée discharge of our sinnes that wée haue by the mediation of Christ , onely by faith , and by none other meane .

And againe , in the second Chapter to the Ephesians , Ephe. 2. Saint Paule writeth thus , Gratia enim estis saluati per fidem & hoc non ex vobis . Dei enim d●num est : non ex operibus , ne quis glorietur . For by grace ( that is frée mercy ) you are saued thorough faith : and that not 〈…〉 selues . For it is the gifte of God , and commeth not of workes , least any man should boaste . The Epistles of the Apostle Paule are full of matter , to prooue this pointe of doctrine to bee true .

The second pointe of doctrine , is ( as you doo terme it ) the contempt of good workes , and that they bee all vncleane in the sight of God . Wee contemne not good workes , but wée esteeme of them as they ought to bee esteemed of : that is , as of the good fruites of a good faith . And wée teach , that no workes may bée accounted good , otherwise , or in any other respect , but as they bée the fruits of a good faith . This point of doctrine was taught by our sauiour Christ , when hée sayd thus , Lucae . 17. Cum feceritis omnia quae praecepta sunt vobis , Lucae . 17. dicite , serui inutiles sumus : Quod debuimus facere fecimus . When yee shall haue doone all that you are commaunded to doo , then say : we are vnprofitable seruants . We haue doone that our duety was to doo . And againe , in the 20. of Mathew , Math. 20. in the Parable of the labourers that laboured in the Vineyarde . Volo autem & huic nouissimo dare sicut & tibi . I will giue vnto this that came last , euen as vnto thée . Hée that had laboured but one houre , receiued as great a reward , as hée that had laboured the whole day . The penny that is spoken of there , is the Kingdome of Heauen , and is not deserued by labour , but is fréely giuen to them that doo labour , not in respect of their labour , but at the pleasure of the heauenly Lord , of that heauenly Vineyarde , wherein they labour .

You doo therefore charge vs vniustly , when you say that wee contemne good workes , or that wée doo say that they are vncleane in the sight of God . But thus wée say , that our good workes , ( yea , our best workes ) as they bee wrought by vs : are so vncleane , that they are not méete to bée called good . And herein wée are of one minde wyth the Apostle Paule , who writeth thus to the Romaines , taking the matter vppon him selfe , and in his owne person , painting our the best amongst men . Scio ( sayth Sainte Paule ) quia non habitat in me , Rom 7. hoc est , in carne mea , bonum . I know that in mée , that is , in my flesh , there dwelleth no good thing . And againe , in the third Chapter of the same Epistle , the Apostle Paule citeth the woords of the Prophet Dauid , Psa. 14. Psalm. 14. saying , Non est iustus quisquam , & . There is no man iust , there is none that hath vnderstanding , there is none that séeketh after God . They are all gone out of the way , they are al become vnprofitable , there is none that dooth good , no not on● .

These places may suffice to prooue , the works wrought by vs , cannot rightly bée called good , as they be wrought by vs . But as God worketh them in vs , so his works wrought in vs , or by as his instruments , are in déede good . And wée contemne them not : but as S. Paule teacheth the Hebrews , so doo wée teach . To doo good , & to distribute , forget not : for with such sacrifices God is well pleased . Yea , wée teach , as S. Augustine did . Tom. 7. De gratia & libero arb. Cap. 7. August . lib. de grat . & libero arb. Cap. 7. Tom. 7. Si ergo Dei dona sunt , bona merita tua , Deus coronat merita tua non tanquam merita tua , sed tanquam dona sua . If therefore , thy good merites , bée the giftes of God : then dooth not GOD crowne thy merites , as thy merites , but as his owne gifts . For as those merites may bée sayd to bée ours : they are too filthy : yea , although they bée such workes as may bee , and commonly are called righteous workes . According to the saying of Esay . 64. Esay . 64. Facti sumus vt immundis omnes nos , & quisi paunus menstruatae vniuersae iustitiae nostrae . All wee are become as an vncleane person : and all our righteousnesses , are as the cloth of a menstruous woman .

I hope that M. Offerer dooth now sée , that the seconde point of doctrine that hée requireth the learned Protestant to shew , by plaine testimonies of Scripture , to bee such as the Apostles and Disciples of Christ preached , when they did by their doctrine conuert Peoples , Landes , and Countryes , &c. Is by that which I haue before written , prooued to bée such doctrine in déede .

The third point of doctrine , is the deniall of frée will . Héerein also , M. Offerer dooth abuse vs ( whom hée calleth Protestants . ) For no learned Protestant either hath , doth , or will deny mans will to be frée , although it may ( in some sence ) bee affirmed to bee bound . Free it is , bicause it neither is nor can bee enforced to consent to any action , although the outward action may bée so enforced by violence , that it may be doone or left vndoone , contrary to the inward will of the person that either dooth the action , or dooth leaue it vndoone . As when a man falleth into the hands of théeues , and fearing to bée murdered by them , dooth deliuer to them his money , which notwithstanding , hee is willing to retaine & keepe from them , if with saftie of his life hee might doo it . And yet in this case , it may bee said , that the will consenteth to deliuer the money , being drawne ( but not enforced ) by the consideration of the hard choise , which is eyther to deliuer the money , or to die presently by the bloody tyranny of the théeues .

The question therefore is not ; whether the will of man bee free : but whether the powre of mans free will bee such , that it is able of it selfe to make choise of that which is good and to embrace it : and to refuse that which is euill , and to shunne it . In the sixt of Saint Iohns gospell , our Sauiour Christ hath saide thus : Nemo potest venire ad me , nisi Pater qui misit me traherit eum , No man can come vnto mee , except the Father that sent mee shall drawe him . Saint Augustine , August . in Ioan. tract. 26. In Iohannem . Tract. 26. writeth thus vpon this place , Magna gratiae commendatio . Nemo venit nisi tractus . Quem trahat , & quem non trahat : quare illum trahat , & illum non trahat , noli velle iudicare , si non vis errare : semel accede & intellige , &c. This is a great commendation of grace or frée mercy . No man dooth come without drawing . If thou wilt not erre , bee not willing to iudge , whom hee draweth , and whom hee draweth not : why hée draweth one man , and why hee draweth not another : receiue it and vnderstand it at once . Thou arte not drawne , pray that thou maist bee drawne : But heere , what doo wee say brethren ? If wee bee drawne vnto Christ : then doo wee belieue against our willes . Then is not the will stirred vp , but violence is vsed . Any man being vnwilling , may enter into the Church , hee may come vnto the aulter , being vnwilling , hee may come vnto the Sacrament , being vnwilling : but beleeue hee can not , except hee bee willing . If beleefe were an act of the body , then might it be doone in them that bee vnwilling : but it is not with the bodie , that wée beléeue vnto Righteousnesse . Heare what the Apostle saith . With the heart wée beléeue vnto righteousnesse . And what followeth ? But with the mouth wee make confession to saluation . This confession riseth out of the roote of the heart , &c. Thus farre S. Augustine .

If there were no more to bée sayd but this : the Of●●rer might be satisfied , touching our doctrine , seeing we ●●a●h not otherwise therein , then our Sauiour Christ did , neither doo wee discent from the iudgment of the auncient fathers , that haue wrytten vpon the woords of our Sauiour Christ .

But let vs see , what Saint Paule hath written to the Corinth . 2. Cor. cap. 3. Fiduciam autem talem , 2. Cor. 3. habemus per Christum ad Deum : non quod sufficientes simus cogitare aliquid a nobis , quasi ex nobis : sed sufficientia nostra ex Deo est . Such assurance to God-ward , haue wée , through Christ ( saith S. Paule ) not that wée bee sufficient of our selues , as of our selues , to think any thing : but our sufficiencie is of God .

And agayne to the Philippians , Chapter first , Philip. 2. Sainte Paule saith thus . Deus enim est , qui operatur in vobis , & velle & perficere , pro bona voluntate , It is God that worketh in you , both the will and the powre to performe the will .

And againe , to the Romaines , Chap. 7. Rom. 7. Velle adiacet mihi : perficere autem bonum non inuenio , &c. I haue a will : but to performe that which is good I finde not . For I doo not that good thing which I am willing to doo : but the euill thing which I am vnwilling to doo , that doo I. Now it is not I that doo it , but sinne that dwelleth in mée .

By these plaine places of Scripture , it appeereth manifestly , that the learned Protestants , doo teach nothing concerning free will , but that which our Sauiour Christ , & his Apostle Paule haue taught . But now to the fourth pointe of doctrine .

The fourth point of doctrine is , the denyall of the reall presence of Christes body in the holie Eucharist . It is very true that all learned Protestants doo deny , the reall presence of Christes bodie , in the holie Eucharist . And there is good cause why they should doo so . For touching the reall presence of his body : our Sauiour Christ him selfe hath sayd ( as wée reade in the 11. Cha. of S. Iohns gospe●l ) Lazarus is deade , and I am glad for your sakes , that I was not there , that you may beléeue . If you will say , that Christes body was not then glorified ( as nowe it is ) and therefore could not then ( as nowe it may ) bee in moe places at once then one : then consider the words of S. Peter . Act. 3. Act. 3. Repent and bée conuerted , that your sinnes may bée blotted out , when the time of refreshing from the presence of the Lord shall come , & when hée shall send him that hath beene preached vnto you , euen Iesus Christ , whom heauen must containe , euen till the time of the restitution of all things , which God hath spoken by the mouth of his holie Prophets from the beginning .

By these woordes of Saint Peter , it appeareth , that hee knew nothing of this reall presence of Christs body in the holie Eucharist . For hee saith that heauen is the place , where the Reall bodie of Christ must bee , till that tyme wherein hée shall appeere in iudgement , which is the time of the Restitution of all thinges , as hee hath spoken by the mouth of his holie Prophets , which haue bene since the world began .

According to this dooth Saint Augustine write to Dardanus . Tim 2. Epist. 57. Cauendum est enim , ne ita diuinitatem adstruamus hominis : vt veritatem corporis auferamus . Wee must take héede , that wée doo not so builde vp the diuinity of the manhoode , that wee take away the truth of the bodie . For it followeth not , that whatsoeuer is in God , should bée euery where as GOD is . By this it appeereth that Saint Augustine knew nothing of our Offerers reall presence of the bodie of our Sauiour Christ in the holie Eucharist .

All this notwithstanding , wee hold , that the body and blood of Christ are in the holy Eucharist , present to the faythfull receiuers , verily and in deede . So that as many as doo with a full assurance of the mercies of God , promised in Christ , receiue the holy Eucharist : doo vndoubtedly ( by faith ) receiue into their soules , the verie body and blood of Christ , to their endlesse comfort .

The learned Protestants doo not teach ( as you doo slaunderously report of vs ) that in the holy Eucharist , there is nothing but bread and wine : for wee know what S. Paule hath written to the Corinth . in the 10. Chapter of the first Epistle . Vt prudentibus loquor : iudicate vos quod dico . 1. Cor. 10. Poculum benedictionis cui benedicimus , &c. I doo speake , as vnto wise men : doo you iudge that which I doo speake . The Cup of blessing , which wee doo blesse , is it not the common partaking of the blood of Christ ? And the bread which wée breake , is it not the common partaking of the body of Christ ? The Lord hath made vs able to iudge of the meaning of the Apostle in these woords , wée doo know , that as many as doo come worthely to the Lords table , and be partakers of the holie Eucharist , doo not receiue the Sacrament of the body and blood of Christ , onely : but they receiue his verie bodie and blood . Although not really , substancially , and bodily , ( as you imagine ) yet spiritually , sacramentally , and verily and in deed . And this is according to that which saint Augustine hath written , in his Sermon , De Sacramentis fidelium . De Sacramentis fidelium . Hoc est ergo manducare illam escam , &c. This is therefore , to eate that meate and to drinke that drink , for a man to dwell in Christ , and to haue Christ dwelling in him . And hereby , hee that dwelleth not in Christ , and in whom Christ dwelleth not : without doubt hee neither eateth his flesh , nor drinketh his blood , although hée doo eate and drink the Sacrament of so excellent a thing , to his owne condemnation .

This may suffice , to certifie any reasonable man , that wee denie not that presence of Christes bodie in the holie Eucharist , which is taughte in the Scriptures , and in the writings of S. Augustine .

The fift point , that the Offerer dooth charge vs with : is , that wee denie the Sacrifice of the most blessed M●sse . You should haue sayd , the most abhomin●ble M●sse . For what thing can bee more abhominable , then that thing which is directly contrarie to the scriptures , and derogatorie to that one sacrifice that Christ Iesus ( our high Priest ) made of himself , once for all ? Saint Paule to the Hebrews , Chapter 10. Hebre. 10. ( speaking of our Sauiour Christ ) sayth thus . Hic vero , vna pro peccatis oblata victima , &c. After this man had offered vp one sacrifice for sinne : hee sitteth at the right hand of God for euer , waighting from hence forth , till his enemies may bee made his foote stoole . For with one oblation , hee hath made perfect for euer , such as are made holie . And the holie Ghost dooth certifie vs , when hee saith thus . This is the Testament that I will make vnto them , after those daies , saith the Lord , giuing my lawes in their hearts , and in their mindes I will write them , and their sinnes & iniquities will I not remember any more . And where there is forgiuenes of those sinnes and iniquities : there is nowe no Sacrifice for sinne . This farre Saint Paule .

What can bee written or spoken more plainely then this is , for the proofe of that which wee hol●e , that is , that in the Masse there is no sacrifice for sinne ? Christ our high Priest , hauing offered vp one oblation , is set downe on the right hand of God for euer : and what other thing can bee ment by this , then that which followeth , which is , that by that one oblation , he hath made perfect al such as are made holie , that is , all the elected children of God , whom GOD hath by the holie spirite of santification made holie : Yea , and the couenant that the Apostle speaketh of heere dooth assure vs , that all the sinnes and iniquities of Gods Elected children , are so pardoned and forgiuen : that they shall neuer bée called to memorie any more . And heere vpon saint Paule concludeth , that there is no more sacrifice to bée offered for sinne . How dare any Christian ( therefore ) affirme directly contrary to these woords of saint Paule : that there is a sacrifice daily offered in the Masse , for the sinnes both of the quicke and of the deade ? For that is the doctrine , that this Offerer and his fellowes doo maintaine .

1. Iohn . 1 See also , what Saint Iohn writeth in the first Chapter of his first Epistle , Si autem in luce ambulamus , sicut & ipse est in luce : societatem habemus ad inuicem , & sanguis Iesu Christi filij eius , emundat nos ab omni peccato , &c. If wee doo walke in light , as hee is in light : ( meaning GOD , of whom hee spake before ) then haue we fellowship one with another , and the blood of Iesus Christ his sonne , doth make vs cleane from all sinne . If wée shall say that wée haue no sinne , wee deceiue our selues , and the truth is not in vs . If wée confesse our sinnes : hee is faithfull and iust , so that hee will remit or forgiue vs our sinnes , and hee will clense vs from all iniquitie .

And againe , in the second Chapter , 1 , Iohn , 2. the same saint Iohn saith thus . My litle babes , I write these woords vnto you , that you should not sinne : but if any man shall sinne , wee haue an Aduocate with the Father , euen Iesus Christ the Righteous , and hee is the propitiation for our sinnes . Not for our sinnes only : but also for the sinnes of all the world .

If wée had to doo with reasonable men : this that I haue cited out of the writings of these two Apostles , might suffice , for defence of that which the Protestants doo held concerning the Masse , affirming , that there is no sacrifice offered therein , for the sinnes either of the quicke or of the deade .

But nothing will satisfie this Offerer , & his fellowes , the Popish Chatholiques . The Scriptures haue no credit with them , except the same bee confirmed by the wryting of men . Bicause commonly , the Auncient Doctors , haue in their writings vsed excessiue or hyperbolicall maner of speaches , to mooue the mindes of their Readers reuerendly to esteeme of the holy mysteries : these grosse Capernaites , would ( by the authoritie of those auncient Fathers ) enforce vs to confesse , that the holy Eucharist , is a Sacrifice for the sinnes , both of the quicke and of the dead . But when their works are throughly waighed , it is found that they ment nothing lesse , then to giue occasion of any such blasphemous doctrine , as these Blasphemers woulde builde vpon their woords .

Let vs see , what Chrysostome hath said in his Homilie vpon the 95. Psal . concerning the Sacrifices of the New testament . Expounding the woords of the Prophet Malachie , in the first Chapter . Chrysost in Psalm . 95 , Malach. 1. Non est mihi voluntas in vobis , dicit Dominus omnipotens , &c. I haue no pleasure or delight in you , saith the Lord Almighty , &c. Hee saith thus , Vide quam luculenter , quamque dilucide mysticam interpretatus est mensam , quae est incruenta hostia . Thymiama vero purum appellat sacras preces , &c. See ( saith Chrysostome ) how plainly and manifestly , hée dooth interpret the mysticall Table , which is the vnbloodie Sacrifice . Hée calleth the holy prayers , ( which are offered vp after the sacrifice ) pure incense . For this perfume is it that refresheth God , not that which is taken from the rootes that grow in the earth , but that is breathed out of a pure heart . And after hée hath noted , that the Sacrifices of the olde law were very many : hee saith thus . Quae omnia , noua gratia superueniens , vno complectitur sacrificio : vnam ac veram statuens hostiam . All which sacrifices , the new grace that succeeded , dooth comprehend in one Sacrifice : ordayning but one , which is the right Sacrifice in deede .

Who can write more plainely for the proofe of one onely Sacrifice that our sauiour Christ offered once for all : then Chrysostome dooth in this place ?

Yea , hee proceedeth yet further and saith thus : Habemus & nos in nobis ipsis varias immolationes , non quae iuxta legem incedunt : sed quae decent Euangelicam gr●tiam : visne has cognoscere victimas , quas habet Ecclesia , quum sine sanguine , sine fumo , sine altari caeterisque ceremonijs , munus euangelicum sursum ascendit ad Deum , &c. And wee also haue in our selues sundrie offerings , which procéede not according to the law : but such as are séemely for the grace of the gospell . But wilt thou know those Sacrifices which the Church hath , when the sacrifice of the gospell , ascendeth vp vnto God without blood , without smoake , and without Aulter , and the rest of the Ceremonies , which is also , the cleane and vnspotted sacrifice ? Hearken to the holy Scripture , which dooth plainely expound vnto thée , this difference and varietie . The first Sacrifice therefore , is that which I haue spoken of before : that spirituall and mysticall gift , whereof Paule speaketh when hée saith thus : Jmitatores estote , Dei , &c. Bée yee followers of God , Ephe. 5. as deerely beloued children : and walke in loue , euen as Christ loued vs , and gaue him selfe for vs , a sacrifice and oblation of a sweete sauour vnto God , &c.

It were too long to set downe here all the woordes of Chrysostome in this place . The Offerer , Tom. 1. or some of his fellows , may reade them , as they stand written in the Homilie afore mentioned . It is manifest , that Chrysostomes meaning was not to maintaine the opinion of the popish Catholiques , which hold , that in their blessed Masse , is offered a sacrifice propitiatorie for the sins both of the quicke and the deade .

The same Chrysostome ( in his 17. Tom. 4. In Epist. ad Heb. hom. 17. Homilie vpon the Epistle to the Hebrews ) writeth thus , Nonne per singulos dies offerrimus ? Offerrimus quidem , sed ad recordationem facientes mortis eius . Et vna est haec hostia , non multae . Quomodo vna est & non multae ? Quia semel oblata est , &c. Doo not wée offer euery day ? In déede , wée doo offer : but wée doo it for a remembrance of his death . And this sacrifice is but one and not many . And how is it but one and not many ? Bicause it was offred but once , it was offred in the holiest place of all : and this sacrifice ( which wée offer ) is the Paterne or example thereof , wée doo alwaies offer one and the selfe same thing . And after many words to the same end : hée saith thus , Non aliud sacrificium sicut Pontifex , sed idipsum semper facimus : magis autem recordationem sacrificij operamur . Wee offer not another sacrifice , as the high Priest did , but wee doo alwaies make one and the same sacrifice : but wee doo rather worke the remembrance of a sacrifice .

Except our Aduersaries haue vtterly lost the vse of Reason , they must needes see , that Chrysostomes meaning was to teach that it is not the holy Eucharist , but the death and passion of Christ ( whereof the Eucharist is a remembraunce ) that is the sacrifice propitiatorie , whereby our sinnes are taken away . Euen in the iudgement of Chrysostome , therefore , the Masse ( which you call blessed ) is in deede curssed , bicause it is derogatory to the office of Christ Iesus : whose comming into this worlde was to saue sinners . And hee onely it is , that hath saued his people from their sinns : by making a sacrifice of him selfe once for all . By which one sacrifice once made , hee hath made perfect as many and bee made holie , that is , all the Elected and chosen children of God . So that now there is no more sacrifice for sinne . Hebr , 10. As the Apostle hath written to the Hebrews , Chapter 10. But what should I make any more to doo about this matter : sith the Scripture is plaine on our side ? Sit Deus verax , Psalm. 116. omnis autem homo mendax . Let GOD ( the author of the scriptures ) bée true , and euery man a liar .

Now , the last point of doctrine that you charge the Protestants with , is the abolishing of Christes sacraments , & of all the graces and goodnesse by them conferred vnto vs . To this I say , that no learned Protestant , either hath , doth or will abolish , or consent to the abolishing , of any one sacrament that our sauiour Christ hath instituted , or of any grace or goodnes conferred to vs by them . Wée confesse with S. Augustine . Ad Ianuarium . Epist. 118. August . ad Ianuarium . 118. that our sauiour Christ hath instituted verie fewe sacraments , and that the same are verie effectuall , as is Baptisme , and the Communion of the bodie and blood of our sauiour Christ . These two sacraments wee acknowledge to bee instituted by our sauiour Christ , as sacraments , that is , outward and visible signes , representing inward inuisible and spirituall graces . In Baptisme , the outward and visible signe is water , and the inward , inuisible and spirituall grace , is forgiuenes of sinnes , and regeneration or new byrth : both which we haue by the death and resurrection of Christ , and in that sacrament wee receiue a seale and pledge of the same . Yea , and where wee are by nature the children of Gods wrath : wee are by Baptisme , receiued into the church , and assured that wee are now the children of God , ioyned and graffed into the bodie of Christ , and are become his members , and that wee doo grow into one bodie with him . Yea , and being assured that Gods couenant and promise made to faithfull Abraham and to his seede , belongeth to vs and to our seede , bicause ( belieuing in Christ ) wee bee the spirituall posteritie of Abraham : wée are bould to baptise our children , as fellow members togither with vs , of the same mystical bodie of Christ , that it hath pleased our heauenly Father to make vs members of , And when they bee able to learne , wee doo teach them to belieue and acknowledge that they bee so : and to endeuour in their life to expresse that duetie both to God and man , which was at their baptisme professed and promised .

In the other sacrament ( which we doo commonly call the Lords supper ) the outward and visible signe is breade and wine , both which wee doo ( according to Christes commaundement ) receiue . For hee hath said Take , eate , this is my bodie : and drinke yee all of this : for this is the Cup of the new testament in my blood , &c. And wee are assured by Faith : that as wee doo receiue the breade and wine into our mouthes and stomacks , euen so wee doo by faith , receiue into our soules , the very body and blood of Chryst , that heauenly foode , whereby our soules are refreshed and fed vnto euerlasting life . And this bodie & blood of Christ , are the heauenly parte of this sacrament , remooued from all outward senses .

But wée doo not belieue ( as you popish Catholiques would haue vs belieue ) that the substance of the bread and wine in this sacrament , is turned into the substance of the bodie and blood of Christ : for so it could not bee a sacrament , which must haue in it both an outward and visible signe , and an inward inuisible grace . Wherefore the bread and wine must remaine in their natures and properties .

Neither doo wée belieue , that this sacrament was ordeined to bee a sacrifice to God the father , for the remission of sinnes : for wee know that onely Christ Iesus hath bin and is able and worthy to offer sacrifice for the deliuerance of mankinde from sinne . And that hee hath ( by that sacrifice that hee made of himselfe , once for all ) fully satisfied for the sinnes of the whole world , and hath left nothing for vs to doo , but firmely to fixe our faith in him , and thankefully to take the vse of this eternall sacrifice , which wee chiefly doo , when wee come worthely to the Lords table , & bee partakers of that holy sacrament .

Now , if you thinke that I haue doone that which you required the learned Protestant to doo : then shame not to yeelde and recant , and bee no longer an obstinate and wilfull blinde popish Catholique , which is an Antichristian schismaticke . But bee a tractable and an obedient Scholler of Christ Iesus , hearkening to , and belieuing the gospell of Christ , which is the glad tidings of free pardon and full forgiuenes of all our sinnes by the merites and mediation of our onely Lord and sauiour Iesus Christ , protesting to hold euerie gospell that is contrary to this Gospell , accursed , as saint Paule willed the Galathians to doo . So shall you bee a right Catholique Christian , holding and professing that Catholique faith , which Christ himselfe commanded his messengers to teach Catholiquely , when hee sayde thus , Euntes in mundum vniuersum , docete omnes gentes , baptizantes eos in nomine patris , Math. 28. & filij , & spiritus sancti , &c. Going into all the world , teach all nations , baptizing them in the name of the father , of the sonne , and of the holy ghost , teaching them to obserue all those things that I haue commaunded you . This is the Catholique doctrine that wee haue heard and learned , and doo belieue it . By hearing this woord of the gospell or glad tidings of free pardon and forgiuenesse of sinnes : our God hath wrought in vs such an assurance of Saluation , that wee doubt nothing thereof . And this assuraunce woorketh in vs an vnfayned loue towards him that hath adopted , predestinated , and called vs to bee meete Images of his sonne : and one of vs towards another , although not in such perfection as hee hath loued vs , and as hée commaundeth vs to loue one another , yet in some measure , and in such measure as hee in mercie alloweth of . Wee protest therefore , that wee will hold this faith and still craue the encrease of this faith , and that wée may grow ritch in those workes that our Lord the hath made vs , redéemed vs , & consecrated vs to his own seruice , hath prepared for vs to walke in . As for workes diuised by men : wee esteeme of them as wee finde them . If wee sée that they bend to the setting foorth of Gods glory , in our edification , wee vse them , otherwise wee refuse them . But the workes that God hath commaunded : wee are carefull to doo . And when by the infirmitie and corruption of our nature , wee stumble and fall : wée crie vnto our mercifull father for help , as being assured that hee heareth vs and in tender affection towards vs , will help vs : yea , though hee doo for a time suffer vs to lie vnder that too too heauie burthen of sinne , vnder which wée are fallen by infirmitie . Wee seeke not to our fellow seruants , as to Angels or men : much lesse to Antichrist , the professed enimie of our Christ and sauiour . Wee trust not in our owne strength , nor in any merites that may bée in vs : but wée trust in our God and our onely sauiour Iesus Christ . And when wee haue walked vpright , and haue done that which wee are commaunded to doo , wee say ( as our Sauiour hath taught vs to say ) wee are vnprofitable bond slaues : wee haue done nothing but that which of duetie wee ought to doo . But now let vs sée the second offer that our Offerer maketh .