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 [Page 7]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, VVhich of vs haue the Church of Christ, wherher 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 [Page 8]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 [Page 9]of that time: because nei­ther the Protestantes, nor no o­ther Heretickes, no more thā the Donatists, haue so lasted, or euer shal so laste cōtinually, 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 thē (as S. Augustine also there re­quireth of the Donatistes) to al­leage [Page 10]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 cōtrouersie, 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.

VVHEREAS Christ & his Christians haue, besi­des Schismatikes and Heretikes, two other kindes of enemies, to wit, Panimes & Iewes: & wher­as the aunciēt 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 [Page 12]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, & euē 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 [Page 13]Ecclesiam meam, Mat. 16. & Portae inferi non praeualebūt aduersus eam. I will builde vp my church, and Hel­gates 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 thē to haue bene the true church, that they must grāt 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 thē be further demaunded, whe­ther they dare take parte also with the very Iewes & Paynims againste the Christians, yea and [Page 14]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 shalbe able) to answere this argument.

And thē 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 Christiā 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 [Page 15]the Iewes and Painymes.

Finally let thē consider, whe­ther it be not euidēt by this, that when they talke so much of Per­secution, to bring vs thereby into enuie, and thēselues into fauour, they do not geue wise mē 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 [Page 16]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.

VVHEREAS it is manifest­ly writtē 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, [Page 17] 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 Mōkes & 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 [Page 18] Gono out, so it is plaine (I say) that we neuer went out, wherof it foloweth sensibly, that as they be notwithin, 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 [Page 19]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 knowē, 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 cōpanies 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 thē looke amongst them all, and name vs some one of them, that notwith­standing [Page 20]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, VVondred at.

ALso whether at any time the christian people wōde­red 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 [Page 21]Heresies were not so wōdred 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 cōtradiction, 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, [Page 22]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.

VVHENSOEVER 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. cō. 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 [Page 23]to bee, Victor deperse-Vand. l. 3. fol. 34 whatsoeuer smoke for a while their enemis made against thē, by putting other names vp­on them?

And now at this time of their Going out, & new rising, let thē 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 vpō 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 [Page 24]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, notwithstāding, & 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 [Page 25] 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 [Page 26]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.

LIKEVVISE, 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 [Page 27]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.

VVHETHER out of all this tyme since Christs Ascen­tion, Hier. cō. 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 cōmonly tearmed thēselues, and in the world generally were tearmed, and immediatly known thereby (but if they were obsti­nate) [Page 28]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 cōmunions those Religious haue: and briefly, whether it be not e­uident, that they, & we that are not Monkes, be both of one faith, [Page 29]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 [Page 30] 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, Pelagiās 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 [Page 31]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.

VVAEREAS 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, [Page 32]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 cōuerted by our Church? Then, of other na­tions afore cōuerted, let them be vrged to name any one, either cō ­uerted by them, or not conuerted [Page 33]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 cōuersion 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.

VVHEREAS 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 [Page 35]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 [Page 36]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 thē.) Let the Protestantes therfore be as­ked, whether they dare ioine here in also with the Infidels against the christians, and answere for [Page 37]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 whē 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 Protestāts 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 lib. ca 23. by men of our catholike Romane church? and conuerted to al points of our catholike Romane Faith, as lib. 1 ca. 26 Masse, lib. 3. k. 14.24 Purgatorie, lib. 1. c. 32 Saints, &c. And, that our saide conuersiō was confirmed then 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 [Page 39] S. Eleutherius time: whether they were conuerted by S. Eleu­therius to one faith? and we Eng­lish men by S. Gregorie to lib. 1. c. 7.8.15.18 ano­ther faith? Or, whether lib. 2 ca. 2 the greatest point, wherein the Bi­pes of VVales 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 [Page 40]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.

VVhether they knowe not that both in 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 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 cō ­mend 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 [Page 42]the world heereby also to scoffe at Christ himselfe.

Finally aske them, why, whē 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.

VVHETHER they haue not read in auncient Christian Bookes made against the Pay­nimes, also this argumēt, to proue that Christ is God: because al­though [Page 43]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: [Page 44] 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 cānot be defēded 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 thē fur­ther [Page 45]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. Cō ­stant. 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 [Page 46]the very dead them selues. Lett them shew the Painims thē how this argumēt also may be answe­red, if they can. Or rather let thē forsake that Religion, that so ioy­neth with the Paynims against Christ? and returne to Christian men & stand with thē for Christ.

The 15. Demaund. Honor of Saintes.

VVETHER 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 thē, and runn to their very Graues and Relikes, and, thinke them selues happie, if when they be dead, chris. ibi. Col. 1033 they may be buried, [Page 47]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 [Page 48]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 coū trey with Painims and Atheistes bycause (as all men may see) it standeth so opēly 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 propoūded (accor­ding [Page 49]to the Luc. 9.1. & 10. c. 19. & 11. c. 20 Mar. 16. d. 17. Gospel) by most aū ­cient Christian Iustin. con. Tri­phon. Tertul. in Apol. & ad Scapulā 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 Christiā men haue amōgest 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 [Page 50]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 thē humblie confesse their faulte, that in drawing men away from this church, they haue drawen them from their vndoubted saue­garde, [Page 51]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, thē 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 [Page 52]& 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.

VVHETHER 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 [Page 53]of Idoles, as Iupiter, Mars Venus, &c. And whether that vp­on their Christening by vs, they haue not bene so fully turned frō 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 [Page 54]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.

VVHERAS the holy Scrip­ture speaketh much of the conuersion of Is. 49. Kings at length & namely of the 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 [Page 55]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 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 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 [Page 56]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 shalbe clearely proued to haue beene the religiō 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 Isa 60. c. 14. d 11. afore more plainly foretold & promised in the Scrip­ture: and there, most specially the Religion euen of those, whō the great Oratour of VVoodstocke namely commended of late vnto her Highnes, to wit (a) Theodo­sius, [Page 57]Valentinianus, 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 cōtrouer­sy 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 [Page 58]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 foūd 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; [Page 59]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 Vict. de perse. vand. l. 2. fol. 12. Missas agere, to say Masse in certaine Churches; & afterward charged them 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 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 [Page 60]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 fol. 2. fellow both in perse­cution and also in Religion.

The 21. Demaunde. Churches.

VVHether they will be con­tent to be tryed by the Reli­hion of those first christiā church­es, or temples, and chappels Eus. hist. l. 7. c. 24. l. 8. c. that in the foresayd persecutions were by the pagane Emperours ouerthrown? Or Eus. l. 8. c. 28 by those chur­ches, that were afterward by the Emperours, specially when they [Page 61]were conuerted, built vp againe? 9. c. 8.9. l. 10. c. 2.3.4 & de vit Cōst. 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. gē ­quod 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 aunciēt & 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 [Page 62]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 Bed. l. 2. c. 3.14.16. l. 3. c. 2.7. those of our first conuersiō. Or whether those of our first conuersiō did dif­fer from 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 Aug. ep. 118. & de bap l. 4. c. 24 by theire vniformitie, I say) that they haue bene, and be al of the [Page 63]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 possessiōs 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.

VVHETHER they wilbe tri­ed by the praiers that were saide, or Seruice that was done in the foresaid Churches, either before they were throwē downe by the Tirantes, or after they wer reedified by the Christiā 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 thē Cyp. ep. 69. Eus. de vita Cō ­stant. 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 Sacramēt of Bap­tisme, those very 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, Exufflatiō, Inunction, Consecra­tion of the Fonte with crossinge of the water, &c? And, whether they read at any time, whē Masse did first come into the Churches: ye whether they find not expresly as alwayes Altares, chalices, and Priestes, so alwaies Masse and Sacrifice, 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 [Page 65]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 imitatiō: 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 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 aūcient priests of Christendome were made by such, so againe, whether they were not made Hie. l. 14. in Ezec. 45 Paulin. ep. 4. ad Amand. c. Cyp ep 66. to offer Sacri­fice, [Page 68]yea also Ang. cō 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 Eus l. 6. c. 35. Subdeacōs, Acolytes, Ex­orcistes, Lectors, & Ostiaries, or Dore-keapers, all which they haue plainely laide away? Whe­ther these orders were not, I say, 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, Theod. l. 5. c. 17. Soz. l. 7. c. 24. might not) yet some of thē might Dion. Ec. Dion c. 3. p. 2. & ep. 8. ad. De­moph. not come at the Al­tar, others might: and there, 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 thē so obserued, much more straight­ly, [Page 69]then we obserue it now? and therefore, wher as our obseruatiō 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, 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 Mal. 1. c. 11. of the old testament.

And therfore aske thē againe, [Page 70]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 [Page 71]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 herevpō may al men note how it is: that wheras aforetime, Heresies haue troubled the world vnder the name of christiās, 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 [Page 72]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 vpō the Priests as is to be noted both in Moyses Iudaicall law, & also in our Ca­tholike Christiā 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 [Page 73]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 Eus. de lau, Const. p. 385. christian writers haue a­gainst the Painimes made of thē, for their straight life and great numbers, an argument to proue Christes diuinity?

The 26. Demaund. Fathers.

VVETHER 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 [Page 74]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 frō their credite? yea let them say, whether they were not all Bi­shops or Priestes of our churches [Page 75]making (which I touched a little before) and many of them also Monkes, as Soz. l. 6. cap. 15. Ruf. l. 2. c. 28. S. Basil, S. Gregory Nazianzen, Hier proae. l. 4. in Iere. S. Hierome, Aug. ep. 89. q. 4. & cō. Petil. l. 3 cap. 40. S. Augustine, Greg dial. l. 4. cap. 55. S. Gregory, of Rome, 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.

VVHETHER 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? [Page 76]And, whether they can giue any iust cause, why mē 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 [Page 77]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, cō ­pelling 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.

VVHETHER they confesse not, that we at this tyme do beleeue, and communicate with the sea Apostolike of the church [Page 78]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.

VVHE THER they wilbe tri­ed by traditiōs 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 [Page 79]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 Tradi­tiō, crying in euery thing for on­ly Scripture, but only Heretiks?

The 30. Demaunde. Their owne doctors

VVETHER 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 thē to Hell, because they be Sacra­mentaries, denying the real pre­sence of Christes Body in the B. Sacrament? And that Caluine [Page 80]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 thē, with what cōscience, 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 thē ­selues, & 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 [Page 81]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 Christē ­dome diuide it self frō 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 thē? Aske thē 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 [Page 82]the vniuersall Church, that is the true confession?

The 32. Demaund. Antiquitie.

VVHETHER 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? [Page 83]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

VVHETHER 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 thē haue an eie to Cōsent 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 thē, whether there were not some General Councel against them? Aske them now, [Page 84]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 thē, nor for any one thing that they hold against vs?

The 34. Demaund. Authoritie.

VVHETHER 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 Aug. ep. 105. Sentence or Iudgement, no man to misdoubt her Aug ep. 118: c. 3. & ep 105. Practise? And whether S. Augustine haue not written a booke therupon, which he calleth. De vtilitate credendi; [Page 85] 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 thē 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, [Page 86]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, [Page 87]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 nūber of men amōgst 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 [Page 88] 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 ficut 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. [Page 89]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 questiō or controuersy to be des­peratly deuided within it selfe. They on the other side, for lacke [Page 90]thereof, running euery day into more and more diuision amongst thēselues, & multiplying Sectes (as all men do see) without hold or measure: not being able to a­leage herein any excuse for thē ­selues, 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 [Page 91]owne saying) for the world to be­leeue in Christ: that no man mer­uaile, seeing the infinite Sects that be now in Englād, that there be also so many incredulous that beleeue not in Christ?

The 36. Demaund. Kepers of Scriptures.

VVHether 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 [Page 92]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 ōly true possessor or keper of this tre­asure, as to whom only the Apo­stels cōmited it: and therefore a­gaine ours the only true Church?

The 37. Demaund. Storehouse of all Truthe

VVHETHER not onely all Canonicall Scripture (as I haue saide) but also all other [Page 93]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 foūd 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 [Page 94]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, [Page 95]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.

VVHETHER 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 thē here­tiks) [Page 96]as be enough to proue them almost Apostatates. As, A­gainst Epip haer. 75. Aug. haer 53. Praying for the dead, A­gainst prescripte Fasting daies Against 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 twē ­ty 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. VVhere 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 [Page 97]the Protestants to be heresy. As whether 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 cō ­demned Aerius of heresy, for de­nying the same.

The 40. Demand. They neuer afore new.

VVHETHER of this it follow not, that they must needes cōfesse, 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 VViclef, and Husse themselues do you aske thē, how they could be of this their Church, holding with Pelagius Iustification Tho. wald. to. 3. cap. 7. Melanct. hom. ad Friden. Micon. by mans owne merits; and also 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.

VVETHER 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 thē (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 [Page 100]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 foūded 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 [Page 101]only Bishops? And therefore, if our Church haue againe taken from them her graunt, and an­nullated their degrees (as it Bulla Pij 5. Anno 1564. hath done) aske them, by what title they will clayme the same?

The 42. Demaunde. Vnsent.

VVHETHER the Preachers euer of the Church of Christ did take vpon them to preach and teach, without Ioā. 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 thē, why all this tyme God did so send non other, but only to barre such as they be from so saying? Aske thē [Page 102]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.

VVHETHER it be not eui­dent in the Act. 1. d 21. & 14. d 22. Actes and Tit. 1. b. 5. Epistles of the Apostles, with the 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 Mat 13. c. 14. f. 4. & [...]6. c. 18. did promise that it should) and spread it selfe ouer [Page 103]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 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 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, [Page 104]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 [Page 105]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.

VVHETHER we haue not yet againe iuste cause to keepe vs with the Churche of Rome, seeing that the Romanes ne­uer changed their Faith, which 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 vnchāged: yea so won­dēring, [Page 106]euen thē 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 thousād or twelue hūdred 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 [Page 107]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 whē 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 cōfesse our church to haue bene, at least 12 hundred yeeres, they will say, that all our and their fathers & mothers grād 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 dāned 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 ignorāce afore did excuse, & now (because of their preaching) it cannot aske [Page 109]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 condēned it for most wicked Heresie? And therefore whether it be not wisdome for al men to hold thē 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 cōmitted 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 [Page 110]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 chri­stēdom, yea or of their owne con­federats, can take, beare, or haue no whit of authoritie: that in it Epistles directed frō 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 frō 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 [Page 111]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. VVhere Christ worketh.

VVHETHER 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, [Page 113]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 [Page 114]like: but a speciall Faith, or an vndoubted perswasion that he is predestinate. For who soeuer so perswadeth him selfe, doubting no more therof thē 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 cōtinuing 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, euē [Page 115]those two Anabaptistes also whō for dānable creatures, thēselues of late did burne in Smithfielde. How thē teach you, that the said faith or persuasiō 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 thē selues? and they will sweare, yea and die in it, yea (and which is greatest of al) they know, that they so per­suade thē 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 [Page 116]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 [Page 117]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 cōtinuing 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 saluatiō, 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 [Page 118]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.

VVHETHER 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, [Page 119]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.

VVHETHER our Church, for all this fighting and conspi­ring against it, Aug: de vt: cred. c. 8 & Psa. con. part. Dō. Chri. cō. 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? [Page 120]yea whereas they haue further saide, that the Church by oppug­natiō should not ōly 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 conuersiō of such, partly by their continuall diuiding into so many strange Sectes, daily diminish­ing, [Page 121]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 [Page 122]much more in all of them, it bee not likewise euidēt that they be litle better thē 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 [Page 123]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 [Page 124]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 negligēt 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 beit 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 [Page 125]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 per­fecute 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.

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

2. VVhence 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. VVhence their vocation.

And sith it is written, that no man may preach vnles he be sent; Rom. 10 I demād 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, [Page 133]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 [Page 134]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 wāt 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 [Page 135]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 [Page 136]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 groū ­ded 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. VVhy 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, [Page 138]to discerne betwixt canonicall Scripture and not canoniall as De capt. Bab Luther 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 opiniō 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 [Page 139]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 Luth de ser. arbit. what hath moued your owne writers, to make so many cōmentaryes ther­upon? Or what is the cause that ther is so great controuersy in re­ligiō, as we see at this day? Yea, euē 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 [Page 140]Scripture, be a certaine and in­fallible rule of right interpretatiō as yee say: how is it, that so ma­ny grosse contradictions are foūd 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 cōfirmation 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 [Page 141]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 Cal. l. 4. iust. c. 10. the expres commandment of the Apostle, writing to the Thessalonians in this maner 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 [Page 142]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 cōcerning 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 [Page 143]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 [Page 144]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 rea­sō 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 [Page 146]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. cōt. 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 [Page 147]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 withstāding 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 parēts, sith the faith of the parents, can­not hinder them to be borne in originall sinne, Rō. 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 [Page 149]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. cō. 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 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 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. Sacramēt, 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 omnipotēt 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 [Page 153]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 [Page 154]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 sacramēt?

39. Two wiues at once.

Why permit yee any man to marrie, his first wife being yet a­liue? seeing S. Paul saith. That the womā 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 frō 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 [Page 156]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 [Page 157]in the Scripture it selfe, Gen. 4.22.3. Reg. 10. we reade of sundry that haue bene commē ­ded 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 [Page 158]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 hea­uē 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 [Page 159]in the Temple of God be I do­laters, 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 [Page 160]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 [Page 161]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 infāts may be saued without Baptisme?

55. Of the Iouinians.

Why haue yee renewed the [Page 162]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 inuocatiō 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 [Page 163]Sacrament of the Altar?

60. Of many other heresies.

Why haue yee reneued māy 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 frō 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 Christiās 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 [Page 165]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 Reformatiō 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 puni­shmēt of the people, setting forth your sundry bookes therupon?

67. Libertie of Conscience.

Why in the begining of your new gospell, preached yee liberty [Page 166]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 vpō 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 [Page 167]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 thē 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.