AN ANSWER OF A TRUE CHRISTIAN TO THE PROUD CHALLENGE OF A counterfeit Catholic.  
By William Fulke Doctor in divinity.  
Imprinted at London by Thomas Vautrollier dwelling in the Black Friars. 1577.   

To the Christian Reader.  
THIS short treatise (gentle Reader) hath lain by me near hand or altogether ten years space, written at the request of a godly & learned friend of mine, in answer to a proud challenge of a Papist against the Protestant. Which though at the first and many years after I determined not to publish, supposing the same challenge to have been private, or in few men's hands: yet now of late that I have seen it in diverse godly gentlemen's hands, to whom it hath been delivered by Papists, belike to pervert them, and of whom also I have been desired to answer it, and am further credibly informed, that the same is in print, & esteemed of many ignorant Papists, to be so unanswerable, that although it hath been protested, by gentlemen of great worship, and credit, that they have seen the answer thereof in writing, yet they will not believe, that any man dare set his pen to the paper, once to attempt the matter: I have now thought good to put it in print, as it was written at the first. Nothing doubting, by God's help, but I shall be able to stand to the defence, if the Challenger will proceed to maintain his challenge any longer. And whereas the same of late hath been joined with my confutation of the doctrine of purgatory, and yet is desired of many to be set forth in several, because the argument is more general, it is thought good to satisfy their desire, & to spare their expenses, that being resolved in the matter of purgatory, do yet stagger in the challenge of the Church. The brevity that I have used (as I understand) is misliked of some men, which would have wished a larger discourse, but seeing the Challenger requireth shortness, if this that is used be sufficient to satisfy his demands or any of them, a longer treatise were but superfluous. If he think himself not thoroughly answered, (& declare the same) in all or in part, that which is now omitted shall then God willing be supplied. In the mean time use this (gentle Reader) and far well in the Lord.   

The faults of this impression are thus to be amended: The first figure signifieth the page, the second the line.  

Pag. 3. line 35. Lithuania read Lithuanda.  
5.3. writing r. writings.  
10.10. the scripture, read the book of scripture.  
13.17. then, read thou and line 19 you, read thou.  
15. line the last. T●●erius. read Liberius.  
19.4. you, read thee, and line 10. Ca line. 58. read Carolines. 8. and line 19 Mercamas, r. Marranias'.  
22.9. favour, read honour.  
●3. 26. the prince, read the printers.  
24.1. put out and  
25.9 not for his, r. for his.  
29.10. unity of mind, r. unity of faith & mind.  
30.3. in the places above rehearsed. in diverse places of his epistles, a. lib. 3. epist. 14. and 15.16. etc.  
41.30. Rhein's, r. Rheims.  
49.5. the thee, r. that the. & the 12. r. & the Catho. etc.  
52.13. in British, read in the British.  
63.14. about the articles, r. about the chiefest articles.  
64.20. put out (that held.) and the 24. here, rea. sore.  
67.21. which can not, rea. which you can not.  
68.4. in a name, read in a manner.  
69.4. prorsus opinemur, r. prorsus non opinemur. and 34. universally, r. universality and 36 which you do, r. which you do not.  
70.17. proponenda, r. praeponenda. & 22. in a r. in the. & 24. when. r. when the.  
71.20. where, ręa. were, and the 22. to, read in.  
78.26. that you saw a bastard church, r. that you being a bastard church have.  
87.34 Commentualls, rea. Conuentualles.  
91.32. that he rea. than he.  
92.30. cultived, r. continued.  
97. ●. your, read yours.  
99.13. there, rea. therefore. & 14. vinci, read v●icè.    

AN ANSWER OF A TRUE CHRISTIAN TO A COUNTERFEIT CATHOLIC.  

The proposition of the Adversary.  
CHrist did commit at his departure hence, the testimony of that truth, for which he died, and the conversion of the Nations to the belief in him, to the true church of God, which then stood principally, and almost only in the persons of the Apostles and a few more, that by their preachings, and those afterward of their calling, the Christian religion might be planted in all Nations, beginning at jerusalem, and so proceeding to the coasts and corners of the earth.   

AN ANSWER TO THE PROPOSITION.  
I Grant that our Saviour Christ, at his departure hence, commanded his Apostles as principal members of his Church, though not the greatest part of it, to preach the doctrine which he confirmed by his death unto all nations, beginning at jerusalem, and so forth according to his saying: Go therefore and teach all Nations baptizing them in the name of the Father, and of the Son, and of the holy Ghost: Teaching them to observe all things what so ever I have commanded you. Matth. 28. Whereupon I challenge the Papist, that if he be able to prove that the doctrine of popery is all that truth, and nothing but that truth, for which Christ died, and which he commanded the Apostles to teach, I will acknowledge the popish church to be the Church of Christ.  

The first article containeth 3. demands.  

1 First I ask of the protestant what Church that was, which converted all these countries that be now Christian, to the faith of Christ?  
IF you mean by Christians, true Christians, and by the faith of Christ, the true faith of Christ, I answer: only the true Church of Christ, hath had the word of God and sacraments, as means which God useth, to subdue all nations unto the obedience of the faith, as was the primitive Church of the Apostles, which hath continued unto this day by succession, not of persons, and places, but of faith and truth, wherefore if the Papist can prove, that we hold not the same faith and truth, unto which the Apostles converted the nations, we refuse to be called the Church or Congregation of Christ.  
But if by Christians and Christian faith, you mean all them that profess the name of Christ, in the whole world, I answer, that the true Church of Christ, did not convert them all, for in Aethiopia, there are yet people, converted by the false apostles, which taught circumcision, and observation of the law, in which heresy they continued unto this day, and it is manifest by all histories, that the nations of the Alanes, Goths, and Vandals, were first converted by the Arrians.   

2 And let him show unto me, that ever his Church converted any people, or land in the earth, from Idolatry, or Gentility, or judaisme, to the true Religion of Christ, or that this his faith was taught to any Nation in steed of true Christianity.  
WE are members of that Church, which converted all lands in the earth that are converted, from Idolatry, Gentility, judaisme, or heresy, to the true Religion of Christ, and we affirm that the Apostles taught none other faith in steed of true christianity, but that which we hold, as we are ready to prove by the word of God: And at this day the most part of Europe, is converted from Idolatry, heresy, and Antichristianitie, unto the same true faith, that we maintain, as in England, Scotland, Ireland, France, Germany, Denmark, Suetia, Bohemia, Polonia, by public authority, in spain, and Italy, a great numbered under persecution and tyranny. Also of the jews, no small numbered are converted to our religion, since the rising up of the Gospel in our days.   

3 Or any Church, but the common Catholic Church to have done that, and I recant.  
BEcause you mean by the common Catholic, not the true Catholic, but the popish church: First I deny that ever the popish church converted any people, to the true faith. Secondly, I deny that the popish church hath converted all nations, to the profession of Christ: For, it is showed before, that the false Apostles, and Arians, converted some nations to the profession of Christ's name, but yet to false religion, And it is also manifest by histories, that the Grecians, whom the papists count no part of their church, but schismatics, converted the Moscovites first of all, unto the profession of the name of Christ, which yet continued in their religion, being neither the true faith, nor yet popish religion. As for the popish church, as it is certain, that it hath perverted and corrupted all parts of the Latin, or Western Church, with Idolatry and false religion, so it shallbe hard for the papists to prove, that it hath converted any Nation from Gentility to the popish religion, except some parts of Germany, and them by force of arms, rather than by preaching, and teaching, as appeareth by the conversion of Livonia, Anno Domini 1200. of Prussia, Anno Domini 1254. and of Lithuania, Anno Domini 1386. wherefore I conclude that seeing I have showed that our Church, holding the true doctrine of the Apostles, is that which converted all nations to true religion, and that the popish church, hath not converted any people to true religion, nor all people to the profession of the name of Christ, this challenger, whosoever he be, do the recant.    

The second article containeth 4. demands.  

1 I ask of him what Church it was, which hath induced the Christian people through the whole world, to give most humble credit in all points, to the holy books of the Bible?  
I Answer, it was the Church of Christ, and not the Popish church, which hath commended the books of holy Scripture, to be believed of all true Christians where soever they be, although it be the office of the holy Ghost, to open the hearts of men, and to form them that they may believe the scripture to be true, like as it is the office of the scripture or word of God, to try and examine, whether it be the spirit of God that persuadeth us to believe any thing, so the spirit beareth witness to the word and the word to the spirit. As for the popish church it could not induce the Christian people to give credit to the scripture in all points, because she is contrary to the scripture in many points: and even in the chiefest points of Christian Religion, namely in points concerning the glory of God, and the salvation of mankind, giving the glory of God to dead men, and dumb Images, and denying the mercy of God, purchased by the only sacrifice of Christ's death, to be the only cause of man's salvation. Finally seeing it is manifest by the answer to the first article, that the popish church did not convert all nations, to the profession of the Christian faith, it is evident thereby, that the popish church did not induce all them, that are called Christians, to give credit to the books of the holy Bible, as this challenger would have it to be thought.   

2 What Church hath had the discerning & severing of them from other writings of all sorts?  
THe Church of Christ, hath not an absolute authority to allow or refuse books of the scripture, but a judgement to discern true writing from counterfeits, & the word of God, of infallible verity, from the writing of men, which might err, & this judgement she hath, not of herself, but of the holy Ghost: as for the popish Church, it can not be said to have this judgement of discerning the scripture of God from other writings, not only because she is so blind that she can not discern between the Canonical books of the scripture, from the Apocrypha writings, as appeareth by receiving the books of the Maccabees, Ecclesiasticus, etc. to be of equal authority with the books of the Law, Psalms, etc. but also because she is so presumptuous, as to compel men to believe, that Customs, and traditions, writings of doctors, decrees of Popes, and councils, are equal with the authority of God his word, yea are of force, to altar and change the law of God, and the institution of Christ, set forth unto us in the scripture. And although she boast that she receiveth all the books of scripture, yet this proveth no more that she is the Church of Christ, than was the churches of the Arrians, Donatists, novatians, Euthychans, & other heretics, which received the Bible, as well as the Popish church.   

3 What Church hath had the custody of them, and most safely hath preserved them, for the necessary use of God his people, and from the corruption of adversaries, as well of jews, as heretics of all sorts?  
THe providence of God, hath always preserved the Scripture, both from the violence of tyrants, & from the falsehood of heretics, and hath never suffered the true Church, to be destitute of the necessary use thereof. But the popish church, hath not kept the scripture for the necessary use of the people, which hath so kept it in an unknown tongue, that the people could have no use, much less the necessary use thereof: wherefore if this be a note of the Catholic Church, to keep the word of God for the necessary use of God his people, it is plain that the popish church is not the Catholic Church, which hath kept the scripture so, that God his people could have no use thereof.  
And if the only custody of the scripture from corruption of heretics, be a sure note of the Church, why is not the Greek Church, the Catholic Church, which unto this day hath kept the scripture as safely as the popish church? why are not other Estern Churches of Asia, which never acknowledged the Pope, or popish religion, true Churches, which likewise have preserved the scripture, as we have seen of late, that the new Testament is printed in the Syrian tongue, at th'emperors charges, for the increase of Christian faith among them. And finally, why are not the jews, the Catholic Church, which have kept the old Testament in Hebrew, more faithfully than ever the Papists. And because they boast of safe preserving of the scriptures, all men, that are learned in the tongues can testify, in how corrupt a Latin translation they have kept the scriptures, both of the old and of the new Testament.   

4 And let the Protestant declare to me, that their Congregation hath had from time to time, or ever had right herein, or any other Church, saving the Catholic Church, and I recant.  
Our Congregation, which is the body of Christ, hath ever had, both right and possession of the inestimable treasure of the word of Christ her head: as appeareth by this, that our Church and Congregation believeth nothing but that she learneth in it, acknowledgeth that all things profitable to salvation, are sufficiently contained in it, and finally in all things submitteth herself to the judgement of it. But the popish church, which believeth many things contrary to the scripture, teacheth many things beside the scripture, necessary to salvation, and refuseth to have her faith, doctrine, and ceremonies, to be judged by the scripture, neither hath, neither ever had, any right to the scripture, though she have never so many books of them in possession. Wherefore these things considered, this challenger doth recant.    

The third article containeth 5. demands.  

1 Show me why our common known Church, did not as well corrupt the text of the Testament, as the true religion contained in the same?  
THere may be divers good reasons showed, why your Church, commonly known to be the church of Antichrist, did not as well corrupt the text of the Testament, as the true religion contained therein. First, because she could not, the copies thereof being so many, by the providence of God dispersed throughout the world. Secondly, because she thought it not so needful, having other means to work her devilish devise: For, although she could not corrupt the scripture, yet it made the less matter, because she found means to diminish, and control the authority thereof by advancing decrees of men, Popes, and councils, to be equal or of greater authority than the scripture. Thirdly, because she would be less in fear, to be reproved by the scripture, she provided that the knowledge thereof, should be hidden from the unlearned people by a strange tongue, and from the learned, by the tedious mazes of questions, devised by her canonists, and Sententiaries. Fourthly, because she submitted all interpretation of the scripture, to her own judgement, and therefore would not be controlled by the judgement thereof, but would always expound it, as it liked her best. As appeareth by Ockam, and Duns, who though they confess, that transubstantiation, seemeth to them, contrary to the scripture, and reason, yet they believed it, because of the authority of the church, and for none other cause. These are the reasons, why the Romish church did not, as well corrupt the text of the Testament, as the true Religion. And yet how corrupt that Latin translation is, which they would needs thrust upon us, is sufficiently known to all learned men, even in such texts, as are the most coulerable places for the defence of Popish doctrine. I will give one example for all: They allege the text 1. Cor. 10. Qui stat, videat ne cadat. He that standeth, let him take heed he fall not, against the certainty of faith, whereas the Greek hath, not he that standeth, but, he that thinketh he standeth, let him take heed he fall not: Thus the popish church cannot altogether excuse herself, from corrupting of the text of the Testament, whether it was of fraud, or of ignorance, or of negligence, the Lord knoweth.   

2 Show me why, she kept not so safely, and faithfully, the true sense of God his word, as she preserved the word itself?  
BEcause it was against her own estimation, and profit, which are the chief ends for which popish Prelates maintain popish religion. Take away the Pope's prerogative, which is contrary to the sense of God his word, down go Cardinals, Legates, Prothonotaries: down goeth all the Court of Rome, take away works of supererogation, which are contrary to the Scripture, down go Abbeys, Priories and Chantries. Take away the sacrifice of the Mass, & Purgatory, which are contrary to the word of God, down goeth the estimation, and gains of all the popish clergy: And this is the cause, why the popish church kept not so safely, and faithfully, the true sense of God his word, as she preserved the word itself, although she preserved not the word itself, in such safety as becomed the Church of Christ.   

3 Show me why, we should believe the Papists, as you term them, for the word itself, and rather you Protestants than them, for the meaning of the word.  
WE do not challenge credit to ourselves, in any point, so presumptuously as the Papists, that men must believe it because we affirm it. But because we prove it to be true, by the word of God. And therefore for the meaning of the word, you should believe us rather than them, because our grounds & proves are better than theirs, or else we require not to be believed better than they.   

4 Show me why, you believed our Church, telling you this to be God his book, & will not credit her, avouching this to be the true and undoubted sense of the same book?  
IF we had no better ground to persuade us, of the authority of God his book, than the testimony of your Church, you may be sure we would not believe it. But because we have most steadfast assurance of God his spirit, for the authority of that book, with the testimony of the true Church in all ages. If you say it is God his book, we believe you not, because you say so, but because we know it to be true. But if you bring out a false sense, we believe you not, because we know it to be false, & are able to prove by the word of God, that it is contrary to the meaning of the holy Ghost. To be plain with you, we give as much credit to your Church, as to the devil. When the devil saith: it is written: He shall give his angels charge over thee, and with their hands they shall hold thee up that thou dash not thy foot against a stone. We believe that this is the word of God. But when he avoucheth this to be the meaning of it, that we may cast down ourselves from a Church steeple, without danger, we do not believe him, because we know this sense is contrary to an other Scripture, which saith: Thou shalt not tempt the Lord thy God. So when you say these words are the Scripture of God: This is my body: We believe it, because we know it to be true. But when you say this is the meaning of these words. This bread is turned into my natural body, we believe you not, because it is contrary to all places of Scripture, which prove the truth of Christ his humanity or natural body. Thus I show you why we believe you, if you say the Scripture is God his word, namely because we know it to be true, & why we believe you not, saying this is the meaning of it, that is, because we know by the word of God that it is false.   

5 Last of all, Show me why, you believed the old known church, affirming this to be the word of God, and will not believe her, affirming Luther to be an heretic, show me good reason or Scripture for these things, and I recant.  
IF you mean by the old Church the primitive Church, whose testimony of the word of God we allow & believe, I deny that the primitive Church did affirm Luther to be an heretic, or the doctrine that he taught, which we hold, to be heresy, but I am able to prove, that the primitive Church, from which you have received the Scripture, affirmeth your doctrine to be heresy, & your Church the Church of Antichrist.  
But if by the old known Church, you mean the Church of old, known to be the Church of Antichrist, which is the popish church, we believe the devil if he speak the truth, and we believe not an Angel coming from heaven, if he bring any other Gospel, than S. Paul delivered to the galatians. Therefore when your church affirmeth Luther to be an heretic, seeing we know that Luther did not obstinately, and maliciously err, in any article of faith, concerning the substance of religion, we do not believe her: and specially because she is a partial witness against him, whom God used to discover, so much of her wickedness, to her great hindrance, there is no credit to be given unto her, when she goeth about to deface him, by slanderous names, and false accusations. Thus I have showed these things that you require, both by good reason, and also by scripture: Therefore if I may believe you, you recant.    

The fourth article containeth 3. demands.  

1 I demand, what Church hath mightily gone through, borne down, and fully vanquished, all heresies in times past, aswell against the blessed Trinity, as other Articles of our religion?  
I Answer, the true Catholic Church, hath always resisted all false opinions, contrary to the word of God, as her duty was, and fought against them with the sword of the spirit, which is the word of God, and by the aid of God obtained the victory, and triumphed over them. So did Paul overcome the jews Act. 18. So did the fathers of the primitive Church, from time to time, confute heresies, by the scriptures, and declare in their writings, that by them they are to be confuted, for example's sake of a great number, I will allege a few. Hylarius, writing of the blessed Trinity against heretics Lib. 4. sayeth: Cessent itaque propriae hominum opiniones, neque se ultrà Divinam constitutionem, humana judicia extendant: Sequamur ergo adversus irreligiosas, & impias de Deo institutiones, ipsas illas divinorum dictorum authoritates, & unumquodque eorum ipso de quo quaeritur auctore tractabimus. Wherefore let opinions proper to men give place, and let not men's judgements stretch themselves further than God his constitution. Therefore against these unreligious and ungodly opinions of God, let us follow the very authority of God his sayings, and handle every one of them, by the aid of him, about whom the question is: Thus Hylarius, would have heresies against the Trinity, to be confuted, not by men's judgement, but by God his word. Basilius magnus, very often testifieth, that he would have all good things, proved by the scripture, and all evil things confuted by the same, In his morals Dist. 26. Every word or deed, must be confirmed by the testimony of holy Scripture, for the persuasion of good men, and the confusion of wicked men: And in his treatise of Faith: we know, that we must now, and always, avoid every voice or opinion, that is differing from the doctrine of our Lord. And in his short definitions to the first interrogation: whether it be lawful or profitable for a man to permit unto himself, to do or say any thing, which he thinketh to be good, without the testimony of the holy Scripture? he answereth: forasmuch as our Saviour Christ sayeth: that the holy Ghost shall not speak of himself, what madness is it, that any man should presume to believe any thing, without the authority of God his word. By these, and many other places, it is manifest, that Basilius, would have heresies and false opinions, confuted by the holy Scriptures.  
Chrysostome, upon Luke cap. 16. sayeth, that the ignorance of the scriptures, hath bred heresies, and brought in corrupt life, yea it hath turned all things upside-down, by which it appeareth, by what means he would have heresies kept away, namely by knowledge of the scriptures. It were to long to rehearse all the places of S. Augustine, by which his mind appeareth, that he would have the Church, sought only in the scriptures, and heretics confuted, only by the scriptures, to whose only authority in many places, he professeth that he himself will be bound, as Epist. 19 ad Hieronymum. Epist. 48. Vincentio. Epist. 111. Fortunatiano. Epist. 112. to Paulina, contra Faustum. lib. 11. cap. 5. Contra Cresconium Grammaticum, lib. 2. cap. 31. & 32. de Baptismo contra Donatistas' lib. 2. cap. 2. De meritis & remissione peccatorum, contra Pelagianos lib. 3. cap. 7. De naturae & gratia cap. 61. De gratia Christi contra Pelagium cap. 43. De nuptijs & concupiscentia lib. 2. c. 29. In these places, S. Augustine preferreth the authority of the Canonical scripture, before all writings of Catholic Doctors, of Bishops, of councils, before all customs, and traditions. But that he would have the true Church sought only in the scriptures, it is manifest, by these places, first in his 48. Epistle to Vincentius. Nos autem ideo certisumus, neminem se a communione omnium gentium justè separare potuisse, quia non quisquam nostrum in justitiae sua, sed in scriptures Divinis quaerit Ecclesiam. speaking of the Donatists, he sayeth. We are sure, that no man could justly separate himself from the communion of all Nations, because none of us seeketh the Church in his own righteousness, but in the holy Scriptures. So if the Papists would not presume of their own righteousness, but seek the Church of Christ in the scriptures, they would not separate themselves from the communion of Christ's Church, now by God his grace enlarged farther than the Popish church. Also in his book De unitate Ecclesiae. cap. 2. he hath these words. Inter nos autem & Donatistas' quaestio est, ubi sit Ecclesia. Quid ergo facturi sumus? in verbis nostris eam quaesituri, an in verbis capitis sui Domini nostri jesu Christis puto quod in illius potius verbis eam quaerere debemus, qui veritas est, & optimè novit corpus suum. The question is between us, and the Donatists, where the Church should be, what shall we do then? shall we seek her in our own words, or in the words of her head our Lord jesus Christ? I think we aught rather to seek her in his words which is the Truth, and best knoweth his own body. So the question is at this day, between the Papists and us, where the church is, let us seek in God his word, there we shall easily find her. To the same intent, he speaketh in the third, fifth, and sixteenth Chapters of the same treatise. Furthermore, that he would have heretics confuted only by the scriptures, he showeth likewise in many places of his works: for writing against Maximinus the Arian, lib. 3. cap. 14. a place commonly and often cited, he sayeth: but now, neither must I prejudicially bring forth the Council of Nice, nor then the Council of Arimine, for neither am I bounden to the authority of the one, nor you of the other, but let matter with matter, cause with cause, reason with reason, contend by authority of the scriptures, not proper to any, but indifferent witnesses to both parts. If Augustine would not oppress the Arrians, by the authority of the Nicene Council, which was the first, and the best general Council, that ever was, but only by the scriptures, how much less would he charge them with other authorities, that the Papists allege, beside the authority of holy scriptures. And in his book De unitate Ecclesiae against the Donatists the 16 chapter: Sed utrum ipsi Ecclesiam teneant, non nisi divinarum scripturarum Canonicis libris ostendant, quia nec nos etc. But whether they hold the church or no: let them show none other wise, but by the canonical books of holy Scripture, for we ourselves do not say, that men aught to believe us, that we are in the Church, because we hold that Church which Optatus of Milevitum, or Ambrose of Millayn, or innumerable other Bishops of our communion, have commended to us, or because it is set forth by the Counsels of our fellow bishops, or because so many miracles of hearing requests, or healings, are done in the holy places, which our fellowship doth frequent in the whole world, so that the bodies of Martyrs, which were hidden so many years (which thing if they will ask they may hear of many) were revealed unto Ambrose, and that at the same bodies, one that had been many years blind, very well known in the city of milan, received his eyes, and eye sight, either because this man dreamt, or that man was ravished in the spirit, and heard a voice, that he should not join himself to Donatus, or that he should depart from the faction of Donatus: for when soever such things are done in the Catholic Church, they are to be allowed, because they are done in the Catholic church. but the church itself is not therefore proved to be Catholic, because these things are done in it. By this Augustine declareth first that heretics must be confuted, only by the scriptures, and secondly that neither councils, succession of bishops, universality, miracles, visions, dreams, nor revelations, are the notes to try the Catholic church, but only the scriptures. Moreover in his book De Pastoribus cap. 14. Quaerit infirmus Ecclesiam etc. A weak person seeketh the Church, he wandereth and seeketh the church, what sayest you? The church is of Donatus side. Inquire for the shepherds voice, Read me this out of some Prophet, read me this out of some Psalm, rehearse me it out of the law, rehearse it out of the Gospel, rehearse it out of the Apostle, out of them do I rehearse the Church dispersed over all the world. And a little after: Tu accusas non evangelium etc. Thou accusest, not the Gospel, thou accusest not the Prophet, not the Apostle of whom this voice speaketh to me I believe him other I believe not. But thou wilt bring forth decrees, I will also bring forth decrees, should I believe thine? believe thou mine likewise. I believe not thine, neither do thou believe mine, then let men's writings be laid away and let God's word sound between us: bring me one place of scripture for Donatus side etc. These places may sufficiently declare by what means this doctor thought the Church should overthrow heresies, namely by the word of God only, which thing also Leo, the first bishop of Rome, in his Epist. 10. ad Fabianum contra Eutychen plainly confesseth saying: Sed in hanc insipientiam cadunt, qui cum ad cognoscendam veritatem etc. But those men fall into this folly, which when they are hindered by any doubt to know the truth, have not recourse to the voices of the Prophets, not to the writings of the Apostles, not to the authority of the Gospel, but to themselves. And therefore they become, masters of error, because they have not been scholars of truth. Of the same judgement was the whole Council of Constantinople the sixth, as appear Actione 18. Si igitur omnes simpliciter etc. Therefore if all men from the beginning would have simply and without subtlety taken upon them the preaching of the Gospel, and have been content with the constitutions of the Apostles, surely matters should have been well, and in good case, neither should painful contention, have been exercised against the authors of heresies, nor against the favourers of priests. Here the Council confesseth, that the heretics and schismatics grow so fast, because they were not beaten down, by preaching of the Gospel and authority of the scriptures. Thus I have declared by example, and authority of these Fathers, that the true Church of Christ, hath convicted all heretics, only by the scripture.   

2 And what Church it was, that hath always stand still, and steadfast, whilst all other Congregations, as well of Arrians, as anabaptists, Aerians, novatians, Vigilantians, Iouinians, and the rest have decayed.  
THe true Church of Christ, hath always stood steadfast, and unseparable, from Christ her head, when all heretics have been, and shall be confounded. But the true Church hath not always flourished in worldly peace and tranquillity: for until the time of Constantine the great, which was Anno Dom. 339. the Church had small rest from cruel persecution in most places: and soon after again under the Emperors Constantius, Constans, and Valons, it was greatly infected with the heresy of Arius, what time also Tiberius' Bishop of Rome, was infected with the same heresy. After that when julianus the Apostata, was Emperor, the temples of Idols were opened, and gentility again restored, so that the Church suffered great detriment. To be short, when the barbarous Goathes, Vandals, Alanes, and other Idolatrous or heretical nations destroyed the Empire, the Church of God suffered a great Eclipse. But when Mahomet, in the East, & Antichrist the Pope, in the West, seduced the world with most detestable heresy, than was fulfilled that which was revealed to S. john in the 12. of the Apocalyps, the woman clothed with the Son, which you yourself confess to be the Church, was so persecuted by the Dragon, that she fled into the wilderness, there to remain a long season. Where she hath not decayed, but been always preserved, until God should reveal Antichrist, and bring her again into open light, which (his holy name be praised) is now brought to pass in our days, to our inestimable comfort, and his everlasting glory.   

3 And if it can be proved that either the Protestants Church or any other Church but ours, hath mightily overthrown these foresaid sects, and other of all sorts, I recant.  
IT hath been already proved sufficiently, that the true Catholic Church which is led only, by the word of God, as a most infallible rule, hath overthrown heresies of all sorts. But the popish church which refuseth the only weapon, by which heresies are cut down, to be sufficient for that purpose, never was nor shall be strong enough to encounter with heretics, therefore she practiseth to vanquish those whom she counteth for heretics, not by authority of the Scriptures, but by fire and sword, and cruel war, as appeareth by her dealing with the Waldenses, Albigenses, Bohemians, and in our days with the true Christians. But where her power of fire and sword could not prevail, there hath she not overthrown such as she condemneth for heretics, namely the Grecians church, & all other churches of Asia, and Aphrica, which unto this day will not acknowledge her doctrine to be Catholic, nor her authority to be lawful. Wherefore seeing the Popish church neither hath confuted those that are heretics in deed, nor subdued those whom she counteth to be heretics, if you be as good as your word, you recant.    

The fifth article containeth 3. demands.  

1 Again, what Church is that, which hath exercised by Christ's appointment, Discipline, upon offenders in all degrees?  
Only the Church of Christ, by Christ's appointment, hath exercised true discipline upon offenders, Although by means of persecution, she could not always practise the same as she would.   

2 And for that purpose, hath continually executed laws and Canons Ecclesiastical, with Excommunication, Degradation, suspension, and such like.  
THe Church of Christ only, hath had lawful authority to exercise discipline: but as it is said before, she hath not continually practised the same, because she could not, being hindered by persecution, and dispersion. Concerning excommunication, she hath practised it according to the word of God, and against such offenders, as the scripture judgeth worthy of that severe punishment: As for degradation, and suspension, it may be doubted what you mean by them: if you understand by degradation, that such persons as the Church hath tried unmeet, either for doctrine or manners, to execute the office of preaching, and ministering the sacraments, she hath displaced and rejected from that charge: she hath also practised drgradation: And if you mean by suspension, that when the accusation of a man's doctrine or life was uncertain, that she hath willed him to cease from executing his office, until his cause were tried either good or evil, she hath also used suspension: but if by degradation and suspension, you mean those foolish and wicked ceremonies, which the popish church now useth and so termeth, I deny that ever the true Church of Christ had to do with such degradations and suspensions.   

3 Prove me this gear to proceed from Protestants, or from any other Church than the Catholic, and I recant.  
IT is proved before, that true discipline belongeth to the true Church, whereof we are a part, which Church is sufficiently proved to be the spouse of Christ, because she is ruled in all things by his only voice: And therefore all congregations of heretics, which depart from the true word of God, though they take upon them, to exercise discipline, by excommunication or otherwise, it is not to be regarded, and jest of all the Popish church, where remaineth nothing of discipline and excommunication, but the very names: for what call you popish discipline? is not that it which they use in Lent, whisking men on the heads, and women on the hands, with white rods which they themselves call discipline? Or is it the severe punishment that they use against offenders by excommunication, suspension, interdighting etc. First, it is manifest they have no excommunication by Christ's appointment, for neither it is executed by the persons appointed by God's word, nor against such offenders only as God his word appointeth: for whereas our Saviour Christ appointeth the order of that discipline, to the Congregation of such as are wise, godly, and careful of men's health, which first shall labour by fatherly admonition and wholesome exhortation, to bring the offenders to repentance, whom if they refuse to hear, they are to be reputed for heathens and publicans, the Pope contrariwise referreth the same to profane and unreligious officers, which are more desirous to gain the fees of absolution, than by bringing the party to repentance, to save him from excommunication. Moreover whereas by God's word, excommunication is the last and most grievous punishment, that the Church can enjoin against any, of whom there is any hope of salvation, and therefore aught not to be practised but for heinous offences, the Popish church maketh it serve for every trifling matter, yea for petty debts and all, then cometh in interdighting & suspensions of places, as churches and towns, yea whole realms, for one man's fault: what likeliness hath this unto the discipline of Christ's church set forth in the scriptures, and practised by the fathers? with what face can you Papists affirm, they have discipline, in their Church, when all penances for most horrible offences, may be bought out for money, and an open market thereof set up at Rome, with the prices rated, what men must pay for every thing that they buy: as absolution for him that hath killed his father, or mother, brother, sister, or wife Turones 4. Ducat. 1. Ca line. 5.8. For an heretic before he have abjured 36. Turones. and 9 ducats. For a witch 6. Turones. 2. ducats. For a priest that is a Sodomite, or hath lain with brute beasts 36. Turones. 9 ducats. For a nun that hath been a common whore both within and without her Abbey, with dispensation that she may be able to receive any dignity, in her order, yea to be Abbess, 36. Turones. 9 ducats. And so for all other offences, with dispensations, inhibitions, rehabilities, licences, relaxations, commutations, confirmation, perinde Valere's Marcamas and the devil and all for money: wherefore except you be to impudent, to acknowledge this to be Christian discipline, be as good as your promise, and recant.    

The sixth article containeth 3. demands.  

1 Again from what Church, did all the solemn ceremonies, and observations, all festival days, all fasts, all distinctions, and varieties of service, by diversities of seasons, and times of the year, (proceed.)  
FIrst you must understand, that we detest and abhor all your beggarly ceremonies, which you count holy and solemn observations: for we know, that God is not to be worshipped with such things but that the true worshippers must worship him in spirit & verity john 4. And seeing we know God, or rather are known of him, we will not regard the weak and beggarly elements, because they are destitute of God his word, which only is able to give them strength and estimation? as for your festivities, in the honour of creatures, we do likewise abhor them. we honour the Saints as S. Augustine sayeth for imitation, but we do not worship them for Religion. De vera Religione cap. 55. Where he also saith. Quare honoramus eos charitate, non servitute. We honour them with love, and not with service. And as he doth often affirm, that it is Idolatry to build churches in the honour of Saints, so is it as great Idolatry, to institute festival days, in the favour of the same Saints. As for the festival days that were used in the primitive Church, although they might have been omitted, without any hurt of Christian Religion, yet were they not kept in the honour of creatures, as they are of the Papists, but only for the memory of the Martyrs, and other Saints, that their good life might be followed. Your fasts are also abominable: for they are nothing else but abstinence from meats, created of God to be received with thanksgiving, which S. Paul affirmeth to be the doctrine of devils 1. Tim. 4. Also your distinctions and varieties of service, because they consist most of blasphemous prayers to dead Saints, and sometimes to damned spirits, with foolish lessons, responses, versicles, etc. Lewd lies and uncertain tales, which you read and sing, as God his service, they are all abominable. In vain do they worship me, saith our Saviour Christ, teaching for doctrine the precepts of men. Math. 15. Also it was decreed in the Council of Laodicea, the 59 chapter, that nothing should be song or read in the Church, but the Canonical books of holy Scripture: wherefore if you demand whence your ceremonies, festival days, fasts, and varieties of service did proceed? I answer plainly, out of the bottomless pit of hell.   

2 From whence did all things, yet indifferently for most part, observed, and allowed, on both sides, from whence did they proceed?  
IF you had uttered what things you mean, that are so indifferently allowed on both sides, we might better have answered: but seeing you have not, we must conjecture what you mean: if you mean any thing that is allowed without controversy on both sides, it did either proceed from the scripture of God, or from the primitive Church or else it a thing merely indifferent, but if it have no ground in holy Scripture, nor example of the primitive Church, nor judged merely indifferent, it not indifferently observed for the most part, nor yet allowed on both sides.   

2 And if it can be proved, that the Protestants Congregation, or any other Church, but ours, hath instituted and ordered all these, or any of these, for the comeliness and honour of God his house, I recant.  
I Have answered before, that the Protestants Congregation, giveth you leave to brag, that you are the inventors of all these Idolatrous superstitions, & false worshipping of God, and yet because you offer so liberally to recant, if it can be proved that any Church but yours, hath instituted and ordered all these things, you shall he are what can be said. First, your great doctor Durande, plainly affirmeth that many of your ceremonies, and solemnities, had not their first institution of your church, but were taken of the jews or Gentiles: And it may easily be proved, that many of your ceremonies, were instituted of heretics, as your holy water which you say you use to put men in mind of their baptism, was derived of the heretics called Hemerobaptistae, which were, baptised every day. Epiphan. lib. 1. Tom. 1. cap. 17. Of the Ossenes, you took the great estimation of water, salt, oil, bread, etc. and use to swear by them, as they did. Epiph. contra Ossenes 19 Of the same heretics, you received the superstition of relics, for they used to take the spittle, and other filth from the bodies of Marthys, and Marthana, which were of the seed of Elxai, that is, great Saints with them, and used them to cure diseases, as Erasmus witnesseth, at Canterbury were kept the clouts, 
In peregrinatione Religionis ergo.  that Thomas Becket did occupy to wipe of his sweat, and to blow his nose on, which were kissed as holy relics, and thought also to be wholesome for sick folks: of the same heretics you learned to command the people to pray, in an unknowene tongue, as Elxai, the great Pope of those heretics said: Nemo quaerat interpretationem, sed solum in oration haec dicat. Let no man seek the interpretation, but only say these words in his prayer. Which words were in a strange tongue, either the Hebrew, or the Arabike. Epiphan. lib. 1. Tom. 1. haeres. 19 Likewise the Marcosians when they baptised, used to speak certain Hebrew words, that the ignorant people might marvel the more at them, as you do in Baptism Ephata, etc. Epiph. lib. 1. Tom. 3. haer. 34. To make the Images of Christ, and of the Apostles, and to sense them, you learned of the heretics called Gnostici, and Carpocratirę, Epip. lib. 1. Tom. 2. in the preface Epiph. lib. 1. Tom. 2. haer. 27. and Irenaeus lib. 1. cap. 23. Of the Valentinians, you learned to have in price the sign of the cross, and to abuse the places of scripture for the same superstitious use: as, God forbid that I should rejoice but in the cross of Christ, etc. Irenaeus lib. 1. cap. 1. Epiphan. lib. 1. Tom. 2. haeres. 31. Of the Heracleonites, you learned to anoint men at the point of death, with oil, and balm, and to cast water upon dead men, with invocations. Epiph. lib. 1. Tom. 3. haeres. 36. Of the Cayanes, you learned to call upon Angels. Epiph. lib. 1. Tom. 3. haeres. 38.  
Of the marcionists, you learned to give women leave to baptise. Ep. lib. 1. Tom. Haer. 42. George, Bishop of Alexandria, invented bears to carry dead corpses, charging all men to use them for his own advantage, as do you Papists your bearing clotheses & other toys for funeral pomps. Ep. lib. 3. Tom. 1. Haer. 76. Of the Colliridianes, you learned to make images of the virgin Marie, & worship them & her, with offering of candles, etc. as they did of cakes, etc. Ep. lib. 3. Haer. 79. Of the Messalians or Martirians, you learned to shave your beards and to let your locks grow long. Ep. lib. 3. Haer. 80. Of the Pharizees, you received your superstitious masking garments, which you call amictus dalmaticus, and pallia, as witnesseth Epiphanius, in his epistle to Acacius, and Paulus. Last of all what say you to the ceremonies, festivities, fasts, and solemnities, used in the Greek Church, and in the other Oriental Churches, if they be sufficient to make their church Catholic, why do you count them heretics, and Schismatics? if they be not sufficient, why do you reason of the institution of the like, to prove your Church Catholic? You see that proved which you desired, play the honest man therefore, and recant.    

The 7. article containeth 3. demands.  

1 Further I ask them, what Church that is, which hath brought forth out of her womb, so many noble personages, of Martyrs, Confessors, Doctors, Virgins, and holy Saints, of all sorts, all which both they and we do outwardly profess, by the continuance of the Callendare, which yet is used every where, to be Saints in heaven.  
further I answer you, that all true Saints, whether they were patriarchs, Prophets, Apostles, evangelists, Martyrs, Confessors, Doctors, Scholars, Virgins, wives, widows, married, or unmarried, are all children of that Church, in whose fellowship we rejoice to be, and are our dear brethren and sister begotten in jesus Christ by the gospel, and we all hold of one head jesus Christ, as members of his mystical body. We all believe to be received into that glory that they are, by the only mean that they were, that is by the mercy of God in Christ jesus. But as for the continuance of the calendar, we have little respect unto it, yea not regard at all, to use it either as a record, or as a register of those whom we acknowledge to be Saints in heaven. Let the Prince make you answer, for the continuance of such calendars, for we have not to do with them. Nevertheless because you speak of a calendar, that is used every where, you declare that you have small experience in calendars, for every country hath them divers in most days, except holy days, and in some country calendars, such days are festival to those Saints, that have not their names in calendars of other countries, yea it may be doubted whether they have their names in the book of life. If you saw a Bohemians calendar, perhaps if you should see john Hus, and jerom of prague, which your church condemned for heretics, and have as solemn feasts, in the Calendar as Peter and Paul, wherefore we acknowledge those to be Saints in deed, not whose names are continued in the calendars of men, but are written in the book of life of the Lamb, that was slain from the beginning of the world. Apoc. 13.   

2 And if it can be proved by any man of the Protestancy, that these were either, of the Protestants Congregation, or belief when they were alive.  
IT is sufficiently proved against you, of the Papistry, that all they, whom we acknowledge to be Saints in heaven, are members of the same mystical body of Christ, that we are, and hold the only foundation that we hold, which is jesus Christ, and although some of them, builded straw and stubble upon the same foundation, yet the Lord hath not imputed it unto them. But whereas the patriarchs, Prophets, and Apostles were chief lights and pillars of the church of Christ, the day is yet to come, and ever shallbe, that all you of the Papistry, shallbe able to charge us with one point of our faith, contrary to the doctrine of the patriarchs, Prophets, and Apostles.   

3 Or canonised and allowed for Saints by the Protestants Church, when they were dead, or by any other Church, than I recant.  
Our Church doth take all them that show the fruits of a lively faith, to be Saints, while they be alive, as well as after their death, and we say with David: All my delight is in the Saints, that are in the earth Psal. 16. and with S. Paul: We labour to comprehend with all Saints, what is the length, breadth, depth, and height, and to know the love of Christ. Ephes. 3. Finally the scripture teacheth us, to call all them that are sanctified in the blood of Christ, and called to the fellowship of the Gospel, holy and Saints of God. 1. Cor. 1. Ephes. 1. etc. Wherefore, your Popish church doth great injury to the Saints of God, first, because she doth not so account them while they live, and secondly, because she referreth the canonisation of them only to the Pope, who not for their holy life, maketh them Saints, but for the holy hunger of gold, as appear by Pope july 2. who would not canonize king Henry the sixth, at the request of king Henry the seventh, under an unreasonable sum of money. If that sum of money had been paid, he should have been a saint, though he had not deserved, not for his virtue. And because that sum of money was not paid, he might not be canonised, although his godliness never so much deserved. Again of what force your Canonization is to be esteemed, we may learn by a fact of Pope Boniface the 8. who condemned, digged up, and burned the body of Hermannus in Ferraria, 30. years after his burial, who had been worshipped for a saint above 20. years before, as witnesseth Platina and other. Gregory the seventh canonised Pope Liberius, which was an Arrian, as S. Hieronym testifieth, Moreover if I should likewise demand of you, what Pope canonised Peter, Paul, and the rest of the Apostles, yea most of the Martyrs of the primitive Church, you shall never be able to show me either what Pope did it, or that any Pope did it: For seeing none may canonize but the Pope in your church, and you can not prove that the Pope hath canonised the Apostles and chief Martyrs, you can not prove that your church hath canonised the Apostles and principal Martyrs. But it is manifest that your canonisation is taken from the heathen Senate of Rome, which challenged authority to make Gods, whom they themselves thought best. And if I should rip up the most part of those Saints, which have been canonically canonised by the Pope, it were an easy matter to find them heretics, traitors, Necromancers, Whoremongers, and whores, as you may read in Bales Votaries abundantly, believing his report no farther than he allegeth his Author, where you may find it. Wherefore it were wisdom for you, not to depend upon the Pope his Canonization, but upon God his approbation, and to recant.    

The 8. article containeth 3. demands.  

1 And because Christ as S. Paul sayeth, hath established in his Church some Apostles, some preachers, some Teachers, and Doctors even until his coming again, I ask the Protestant, what Church that is, which is able to show & prove, the continuance and use of the said functions ever sense Christ's time by plain account of orderly Succession.  
I Answer the Papist, that Christ hath given to his Church some Apostles, some Prophets, some Evangelists, some Pastors, and Teachers. Ephes. 4. and 1. Cor. 12. And we are able to show & prove, that we continued in that unity of faith and knowledge of the Son of God, for which end such offices were ordained. But whereas you require, that we should show you the continuance of those functions by orderly succession from Christ's his time until our days, you declare how small skill you have in understanding the scriptures, for the offices of Apostles, Evangelists, and Prophets, were not appointed to continued always in the Church, but for a time, until the Gospel had taken root in the world. Moreover, whereas you require an orderly succession, according to persons, or places, you are never able to prove, that any such thing was promised to the Church, that we should show you the performance there of in our Church. Otherwise we doubt not, but God hath always stirred up some faithful teachers, that have instructed his Church in the necessary points of Christian Religion. Although the world and the church of Antichrist did not always see them.   

2 And is able to name you by the histories of all ages, the notable persons of all the foresaid states, in their government and ministery.  
A Gain I answer you, that you are not able to name, me any text of scripture, by which you can prove, that all these offices must have perpetual continuance in the church of Christ, nor yet that any of them should keep an ordinary succession of place or persons: But contrariwise, seeing it was prophesied that the church should fly into the wilderness, that is, be driven out of the sight and knowledge of the wicked, and be so narrowly persecuted of the Romish Antichrist for a long season, it were a token our church were not the true church, if we could name such notable persons as you speak of, in all ages flourishing in their government and ministery. And it is a good argument, that the Popish church is not the church of Christ, because it was never hidden sense it first sprang up, in so much that you can name all the notable persons in all ages in their government, and ministery, and especially the succession of Popes, you can rehearse in order upon your fingers, in which beadroole, nevertheless you must name many tyrants, many traitors, one whore, many whoremongers, many Sodomites, many murderers, many poysenors, many sorcerers, and Necromancers, and from Boniface the third, all blasphemous heretics, and Antichristes. But our church, which hath not had so many registers, chroniclers, and remembrancers hath perhaps fewer, but yet honester men to name: we can name Peter, Paul, Matthew, john, etc. Mark, Luke, Timothe, Agabus, Epaphras, etc. Instinus, Irenaeus, Cyprianus, Athanasius, Hylarius, Ambrose, Augustinus, etc. Gyldas, Bertramus, Marsilius de Milan. joan. de Ganduno, Bruno Andagavensis Wickleve, john Hus, Hierome of prague, etc. With the first, namely Apostles, Evangelists, and Prophets, we consent wholly in all points of doctrine, with the rest, in the chief and most substantial articles of faith, always agreeing with any man, so far as he agreeth with the word of God.   

3 And if he can prove unto me, that their Church hath never lacked the same appointed officers, or that any Church or Congregation but ours hath kept that charge, them I recant.  
FOr some of those officers I have twice answered before, that they were not ordained, to continued always, with the church, wherefore they are not to be exacted of us, but such officers as are necessary for the conservation of God his people in the unity of faith and the knowledge of Christ, our Church hath never lacked, although in time of the great defection and Apostasy whereof S. Paul doth prophesy 2. Thess. 2. there were but few, as there were but few members of Christ his Church notwithstanding that through injury of the time, the remembrance of all their names is not come unto us. And although we could rehearse in order as many successions in our Church as the papists boast of in theirs, yet were that nothing to prove it to be the Church of Christ, which must be tried only by the Scriptures, as S. Augustine saith in his book de unitate Ecclesiae, against the Donatists cap. 16. Sed utrum ipsi Ecclesiam teneant, non nisi divinarum Scripturarum canonicis libris ostendant, quia nec nos propterea dicimus nobis credere oportere quod Ecclesiae sumus, quia ipsam quam tenemus commendavit Milevitanus Optatus, vel Mediolanensis Ambrose, vel alij innumerabiles nostrae communionis Episcopi, etc. But whether they hold the Church or not, let them show none otherwise, but by the canonical books of holy Scripture, for we ourselves do not therefore say that men must believe us that we are in the Church because we hold the same Church, which Optatus of Milevitum hath commended, or Ambrose of Millayn, or innumerable Bishops of our communion. Even so we require at the Papists hands that show themselves to hold the Church not by succession of Bishops, or rehearsing of their names, but only by the Scriptures: for although we did rehearse innumerable names of Bishops in orderly succession on our side we would not require men to believe us, but only because we prove the doctrine of our Church by the authority of the Scriptures. But as for the popish church, neither hath nor ever had any of those officers which S. Paul speaketh of, for Apostles, Evangelists, and Prophets, she can challenge by no reason, seeing she refuseth to be tried by their doctrine uttered in their writings, in steed of pastors & reachers she hath wolves, dumb dogs, or false prophets, which either teach not at all, or else teach the doctrine of devils & the dreams of men. And further I would desire none other place in all the Scripture, to overthrow the popish Hierarchy (which is the greatest glory of their Church) than this place of Paul, Ephes. 4. he speaketh of Apostles, Evangelists, Prophets, Pastors and teachers. But where are Popes, Cardinals, popish archbishops, Bishops, priests, Deacons, Subdeacons', Exorcists, Cantors, Acolyts, Ostiares, Monks, Friars, Canons, Nuns, etc. Wherefore I conclude that all these popish orders are no offices in the Church of Christ. And especially, seeing the Apostle both in this place Eph. 4. and 1. Cor. 12. by these offices proveth the unity of mind, he acknowledgeth no Pope as one supreme head in earth, which might be very profitable (as the Papists say) to maintain this unity: for if there had been any such office appointed of God, S. Paul in no wise would have omitted it, especially when it made so notably for the confirmation of his purpose, which was unity. To conclude if it be sufficient, or any thing worth, to rehearse the names of them that have orderly succeeded in all ages in the bishops sees, in an outward face of the Church, the Greek Church is able to name as many as the Latin Church, and in as orderly succession. Wherefore if you be as ready to perform as to promise', you recant.    

The ninth article may be divided into nine demands.  

1 And for the necessary use and execution of the foresaid offices, they must further be asked, what Sacraments the Protestants ministered for the space of a thousand years together, in which they confess their congregations to have been near or else wholly hidden.  
THey ministered those Sacraments which Christ did institute, namely the Sacrament of baptism, and the Sacrament of the body and blood of Christ, at such times as the cruel tyranny of you Papists did not hinder them, to come together for such purposes.   

2 What correction they kept and discipline for offenders.  
THey did use such discipline as was used in S. Cyprians time, when persecution hindered not the free course of it. As he doth often complain in the places above rehearsed. They did admonish secretly, before witnesses, and when persecution stayed them not, they did also excommunicate.   

3 To whom they did preach their Faith.  
TO such as would give them hearing, as Wickleve to the Englishmen: john Hus to the Bohemians: Waldo to the Frenchmen, and so of the rest.   

4 How did they reprove heresies?  
THey reproved heresies, by the word of God, and patiented suffering of your tyranny: the one you may read in their works, that are yet extant of Wickleve, Bertrame, Hus, etc. The other in histories of your own writers.   

5 Where did their principal Pastors sit in judgement?  
I Might ask you where the Apostles did sit in judgement and you are never able to show me, for I read as one saith: that they stood often to be judged, but I never read that they sat in judgement upon others: And so I answer of the principal Pastors of our Church, especially in time of persecution.   

6 Where did they gather as in councils to try the truth of doubtful matters?  
AS God gave them respite, from your tyranny, they had conference one with an other: and as for doubts, they tried them by the word of God, and not by number of voices, as you do in your councils, as for the places where they met, is nothing at all material, at prague, at Lions, at Merindol, etc.   

7 How might Christian men, justly offended with some of their brethren, have sought out your officers or Congregation, to make complainct of him?  
YOu are voided of all reason that in a persecuted church, will require all things to be so formal and orderly, as in time of peace and quietness, I could choke you with putting like cases of your Church. If a number of Papists be carried prisoners into Barbary, or Turkey, what Sacraments, what discipline, what judgement have they among them, if one be offended with his brother how shall he come to your officers, or to your Church to complain. In such cases where the ordinary authority of the Church is hindered by persecution, or otherwise, the rule of S. Paul. 1. Cor. 5. may serve and aught to be observed: If any that is called a brother be a fornicator, or covetous, or an Idolater, or a railer, or a drunkard, or an extortioner with such one eat not. So that if a Christian be justly offended with his brother, he aught to abstain from his company. And if he may have ordinary authority, he may complain further.   

8 Or how if it had liked any man to have been baptised of them, or to have received the communion of them, or to have been married of them, or to have joined themselves in Faith and Religion to them, how might I say that secret, contemptible, and unknown company, be found in this case?  
HE must have sought them out as well as he could, & if he had been persuaded, that they only ministered the Sacraments, & Ecclesiastical rites, sincerely, according to the word of God, it were no great matter for him to found them, seeing he knew by whom he was so persuaded, and of them might also be informed where he should have them. I marvel you are not ashamed to demand these questions, as though it were material to discuss, whether of us hath the Church, to have the Church so manifest, that every man may see it. Do you not remember how many schisms have been even in the popish church, more than twenty, and sometime two Popes at once, sometime three, & sometime four, which of them should a simple Papist take for head of the Church, especially in the 22. schism, which lasted 39 years: one Pope sitting at Rome, an other at Avignon, either having his court, either having and making Cardinals, either cursing other. Or in the 23. schism, when the question was of one of the highest points in all popery, and is not yet thoroughly decided among them: Whether the Pope be above the Council, or the Council above the Pope. In the time of these schisms how might a man have found out, which was the true Church, which was Christ's vicar in earth, which had the right Sacraments and sacramentals, to which Popes court should he appeal, where did the principal Pastors sit in judgement, etc. How should councils be gathered, which Pope should confirm their acts, etc., When you are able to answer these questions, for your own church, than you may better require them of ours. As for that secret, contemptible, and unknown company of our Church, in the sight of the world, was nevertheless manifest, glorious, and known to our Saviour Christ, and the lively members of his body.   

9 If therefore you can show me, that any man ever sought justice or knowledge of truth, sacrament, or faith, or any help of Salvation at the Protestants secret and close congregation, or any other where, but of Gods known Catholic Church, I recant.  
ALthough it be to little purpose to answer this demand, because it is no reason to say, these things hath not been, because chronicles make no mention of them: yet that all men may see, how far you overshoot yourself, I will partly satisfy your request. Charles the great sought knowledge of the truth of the sacrament of Bertramus. john, Duke of Lancaster, and divers other noble men were instructed in our Religion by Wickleve. The land of Bohemia, was converted by john Hus, and Hieronym of prague, and sought the sacraments of them. Finally, you always forget the Greek church, which you do not account part of the Catholic church, and yet you can not deny but men have sought justice, sacraments, faith, etc. of it. Therefore if a man might trust you upon your word, you recant.    

The 10. article containeth in effect but 2. demands.  

1 Moreover I ask whether for all these many hundredth of years or ever else before there was any temporal Prince or Potentate, that offered to be under God a minister of justice and an executor of Christian laws in the right of your Congregation, that ever maintained by laws Civil or other, your Faith and Congregation, and I recant.  
BEfore the general defection, it is an easy matter, to name you the Emperors and Princes which both offered, to be ministers of justice in the right of our church, and also maintained our faith and Congregation, by Civil laws, as Constantine the great, iovinianus, Valentinianus, Theodosius, Archadius, Honorius, Marcianus, justinianus, Mauricius, and divers other. But when the kings of the earth had committed fornication with the great whore of Babylon (as the holy Ghost foreshoweth Apoc. 17. and 18.) it is no prejudice to our cause if we can not show, any of them that have maintained our Religion. Yet because you make so gentle an offer upon the trial of such a matter, which is of small force either to the hurt of our cause or the maintenance of yours, I will let you understand what I have read for this purpose. Not doubting but other which have read much more, and seen more ancient histories than I, can show you a great deal more. I pass over as to well known, how many of the Graecian Emperors resisted the setting up of Images, in so much that in the Greek church to this day they can abide none in their temples, likewise I pass over Charles the great, who wrote a book against Images, which is in print, who also declared, that he liked not the heresy of the real presence and transubstantiation, which in his time was in forging, in that he called Bertrame, to declare his mind of that matter, as appeareth by his book, which is also in print. I will not rehearse those princes, that contrary to the Pope's laws, defended their priests, that were married: For although these and such like defended some part of the truth, which we hold against you, yet jest you should object, it was but in some one or two points, I pass them over with silence. But Wickleve, I ween, you will not deny, but he was of our Church and Religion. And I read that king Edward the third, both in his Parliament holden Anno Domini, 1371. and at other times with divers other noble men defended his cause: in so much that so long as he lived, all the popish bishops, could do him no harm, yet did he openly inveigh against the Pope, calling him Antichrist, and all popish doctrine without any colour or dissimulation both in the university of Oxeford, where he was reader, and also in his sermons abroad, as appeareth by his books and English homilies, which yet are common to be seen, with unless he had been supported, and maintained by the king and other potentates, could never have continued so long as he did. Further, have you not heard of Zisca, and Procopius, two mighty Captains, which defended the Bohemians from the tyranny both of the Emperor, the Pope, and almost all the Princes of Germany? For what cause did Paul the second Anno Domini, 1466. condemn George, a noble and a worthy Prince, king of Bohemia for an heretic? and deprived him of his kingdom? was it not for defending the Protestants in his dominion? Thus you see that some Princes and Potentates have not only offered but have in deed, taken in hand to defend our church, which you thought unable to be showed, wherefore I challenge your promise, you must recant.    

The 11. article is so confuse that it is hard to bring it into any certain numbered of demands.  

1 Again I require of the Protestants to declare by good histories, or by reasonable likelihood when the true church, as they count theirs, decayed?  
I Answer, even in the Apostles time, there arose many heresies which did not a little trouble the Church, but immediately after the Apostles time, while the fathers of the church were earnestly occupied, in resisting of horrible heresies, by the craft of Satan, some errors and abuses crept into the true Church of Christ, which at the first because they were small, and men occupied in greater matters, were either not espied, or not regarded: as may be known by the writings of justinus Martyr, and Irenaeus, two of the most ancient writers, sense the Apostles time. justinus, was in this error, that he thought that the Angels lusted after women and therefore were turned into Devils. It seemeth also, that the Church in his time, was in some error, about second marriages and divorcements. Irenaeus, affirmeth, that our Saviour Christ lived here 50. years, which he sayeth was received of them that heard it, even of the Apostles mouths. Also both he and Papias, which was before him and was the disciple of S. john: are charged by S. jeronym, in Catalogo Script. Eccl to have held this error, that Christ should reign a thousand years after the Resurrection here in the flesh, whereby it is manifest, seeing these ancient fathers, and pillars of the Church were thus stained with errors, that the Church in their time, could not be free from the same. And so it is evident, that the true Church decayed immediately after the Apostles times.   

2 What year the Religion of the Papists came in and prevailed?  
ALthough many abuses and corruptions were entered into the church of Christ immediately after the Apostles time, which the devil planted as a preparative for his eldest son Antichrist. Yet we may well say, that the religion of the Papists came in, and prevailed, that year in which the Pope first obtained his Antichristian exaltation, which was in the year of our Lord 607. when Boniface the third, for a great sum of money, obtained of Phocas, the traitorous murderer, and adulterous Emperor, that the Bishop of Rome should be called and counted, the head of all the Church. Since that time, that devilish heresy hath always increased in error, until the year of our Lord 1414. in which the Council of Constance decreed, to rob the people of the Sacrament of Christ his blood. From this time it hath again decayed, being mightily subdued by the bright beams of the Gospel, shining in the world, and at the length shall be utterly destroyed.   

3 Whether all their true Church was so sound sleeping, that none could preach against it as it first entered.  
WHen the coming of Antichrist was in all power of lying signs, 
1. Thess. 2. Math. 24.  and wonders, in so much (that if it were possible) the very elect should be deceived, and a general departing from the faith was foreshowed, and the Church to be driven into the wilderness, what marvel were it? if none of our Church could preach against it, as it first entered: yet because you speak of the first entering of popish religion, which dependeth chief upon the Pope's authority, you shall hear, that when it first began to advance itself, there wanted not some, either to preach or writ against it. When Victor, bishop of Rome about the year of our Lord 200. passed the bonds of his authority, in excommunicating of all the Churches of Asia, many bishops withstood him, and especially Irenaeus, bishop of Lions, and Polycrates of Ephesus, as witnesseth Eusebius, libro 5. cap. 25. Eccle. S. Cyprian, also reproveth Cornelius, bishop of Rome, for that he was moved by threatening of heretics to receive their letters, & did not sand them back into Africa, to their own bishop lib. 1. Ep. 3. Also when Stephanus, bishop of Rome, was bold to communicate with Basilides, and Martialis, two Spamards, that were justly excommunicated and deposed by the bishops of their own province, & sought to restore them: Cyprian and his fellow bishops of Aphrica, being required to give their advise, gave counsel, that in no wise they should be received, not a little blaming Stephanus, that being far of, and ignorant of their cause, he would take upon him, to defend such wicked men. lib. 1. Ep. 4. Likewise when the same Stephanus, threatened excommunication to Helenus and Firmilianus, and almost all the Churches of Asia, because they thought that such as were baptised by heretics, should be baptised again: he was misliked by Dionysius of Alexandria, and divers other godly bishops, as appeareth by his Epistle written to Xystus. Euseb. lib. 7. ●ap. 5. Cyprian also reproveth him very sharply, for the same opinion, accusing him of presumption and contumacy Epi. ad Po●npeium, and in his epistle to Quintinus, he saith plainly, that Peter himself was not so arrogant, nor so presumptuous that he would say he held the primacy, & that other men should obey him as his inferiors. When Anastasius, Innocentius, Zozimus, Caelestinus, bishops of Rome all on a row, challenged prerogative over the bishops in Aphrica, by forging a false Canon of the Nicene Council, they were withstood by all the bishops of Aphrica, who decreed, that none under pain of excommunication, should appeal to any bishop, beyond the sea, Concil. Aphrican. cap. 92. and that the bishop of the chief see, should not be called prince of priests, or highest priest, but only bishop of the chief see. Conc. Aph. cap. 6. When Celestinus by shop of Rome dealt hardly with the novatians, Socrates testifieth, he could do not good with them, because they envied his ambition, saying that the bishopric of Rome, like as of Alexandria, was long before grown beyond the bonds of priestbood, into foreign lordship. Lib. 7. cap. 11. By these examples it is plain, that although the mystery of iniquity, began to work in Victor, Cornelius, Stephanus, Anastasius, Innocentius, Zozimus, Bonifacius, and Caelestinus, yet it was reproved, by some godly men: as Irenaeus, Polycrates, Dionysius Alexandrinus, Cyprianus, the Council of Aphrica, and Socrates the Historiographer.   

4 whether all nations suddenly and in one year were moved to the doctrine of the Papists, no one man of all their true Church neither preaching, teaching, writing, nor attempting any thing against it, or making mention of it.  
WHen the scripture telleth us, that the mystery of iniquity, preparing for the general defection, and revelation of Antichrist, wrought even in S. Paul's time 2. Thess. 2. it is folly to ask, whether suddenly and in one year all Religion was corrupted. And yet all nations never consented to the doctrine of the Papists, for as it hath been often said, the Greek church, and other Oriental churches, hath never received the Popish religion, in many chief points, and especially, in acknowledging the Pope's authority: what preaching, teaching, and writing hath been against it, is showed before, and shallbe more declared hereafter.   

5 Whether suddenly all books of service were altered?  
NOT forsooth, but by little and little, in the Latin Church: as for the Greek & Oriental Churches, never received nor used your Latin service books.   

6 Whether in a moment, the Mass was said in steed of other Apostolic Communion?  
WHen Durande, your own doctor, showeth what Pope sewed on every patch, that belongeth to your Mass, it were folly for us to say: it came in suddenly, and impudency in you, to affirm that it came whole from the Apostles, which was so long a framing in so many pieces.   

7 Whether men began suddenly to pray for the souls departed?  
FIrst it is manifest, that men had no warrant out of God his word to pray for the dead: and it can not be proved for 200, years after Christ, by any credible author, that it was used in the Church: wherefore it is certain, that it was first planted by the devil, as were other abuses: And because it hath a pretence of Charity, deceived simple men the sooner. Yet did it not so prevail, in the primitive Church, that they durst define, what profit the souls received thereby: for Chrysostome in his 3. Homely, upon the first Chapter of the Epist. to the Philippians, sayeth: Procuremus eis aliquid auxilij, modici quidem, attamen iuuemus eos. Let us procure them some help, small help truly, but yet let us help them. Likewise, Augustine in the 9 book and 13. Chapter of his confessions, where he prayeth for his father and mother, declareth how uncertain he was of that matter, one while he feareth the danger of every soul that dieth in Adam: An other while he believeth, that they need not his prayer, yet he desireth God to accept the same, and move other men to remember them in their prayers: Thus it is necessary that they wander, which lean unto men's traditions without the word of God.   

8 Suddenly required the help of Saints in heaven?  
whether suddenly or by little and little, men were brought to such superstition, that they required help of Saints, it maketh little matter, seeing it is contrary to the word of God, and the example of the primitive Church, for 200. years after Christ. Yet it is to be thought, that it grew up, as other errors, by little and little. And S. Augustine in his book, De cura pro mortuis agenda, wearieth himself, and in the end can define nothing, in certain, how the Saints in heaven should hear the prayers of men, on earth. Such doubtfulness they fall into, that leave the word of God, and lean to traditions.   

9 Suddenly the tongue of common prayers altered?  
FIrst the greek church, & other churches both in Asia, & Aethiopia, never received the Latin tongue: but to this day continued in their vulgar tongue. The Western Church, for the most part all spoke and understood Latin, as the sea coast of Aphrica, italy, France, Spain, Britain: as for Germany, was lately converted to the faith. Then seeing they spoke Latin, and had their common prayer in Latin: The tongue of their common prayer was not altered, but their speech was altered from the tongue of their common prayer: and this was not suddenly, for it was more than twelve hundred years after Christ before it was taken for a Catholic doctrine, that common prayer should be used in latin. S. Augustine preached in latin & all the people understood him, and that they might the better understand him, he doth use such phrases and terms which were not pure latin, but commonly used of the people as Ossum, and Faenerare, etc. But soon after his time, when the Goths, and vandals, overran the Empire, the latin tongue which before was not pure among the people, began daily to be more corrupted, and yet remained after a sort latin, until the year of our Lord 768. when Charles the great began to reign in France, and long after: for within the time of his reign, which was 47. years, a Council was holden at Turon, in France, what year it is not certain, but it is probable, that in the latter end of his empire, in which it was decreed, that every bishop, should have certain homilies Et easdem quisque apertè studeat transfer in rusticam Romanam linguam aut Theotiscam, quo facilius cuncti possint intelligere quae dicuntur. Turon. 3. cap. 17. And that every one study to translate them plainly, into the rustical Roman tongue or into the Theotisce tongue, that all men may more easily understand what is said. By this Canon, it is evident, that at this time, the people understood the Latin tongue, though it were very rude and rustical. And where the Canon prescribeth the same homilies to be translated either into the rude latin tongue, or into the Theotisce tongue. Although this word Theotisca, seem to be corrupted, yet it is most certain that they meant Dutch tongue, for as much as Carolus magnus, had a great part of Germany under his dominion, and the Germans, as never thoroughly subdued by the Romans, never thoroughly received the latin tongue. Yet it is manifest, that they understood their common prayer in the latin tongue, though not perfectly, because the Canon saith: Quo facilius etc. That all men may more easily understand, signifying that they understood the pure latin tongue though hardly and not perfectly. About the year of our Lord 813. the knowledge of the latin tongue, began more and more to wear away, from amongst the common people, which when the bishops perceived, they decreed in the Council of Magunce, cap. 25. that every sunday, and holy day, there should be a sermon in such sort, that the common people might understand it: and in the 45. Canon. they decreed, that every Christian, should learn the Creed, and the Lord his prayer, Et qui aliter non potuerit, vel in sua lingua hoc discat, that is, And he that can not, yet let him learn it in his own tongue. Whereby they declare, that they desire to retain the latin tongue still, but rather than the people should be ignorant, they command them to learn their prayers and belief in their mother tongue. Also by the 43. Canon, wherein they judge that no priest can say Mass alone, it appeareth that the people commonly understood the latin service: for they ask how he should say: Dominus vobiscum, and admonish the people to lift up their hearts, and divers like sayings, where there is none by him but himself. Now if the people understood not these sayings, it were all one, whether they were present or absent. Also in the Council of Rhein's, holden in France about the same time, the like decree was made cap. 15. that bishops study to preach sermons, and homilies of the holy fathers so that all men may understand, according to the property of their tongue. Finally in the Council of Laterane holden under Pope Innocent the third, Anno Dom. 1215. in which Council transubstantiation was first established, the 9 chapter, it was plainly decreed that forasmuch as within one city and diocese people of divers languages be mingled together, having under one Faith, divers rites, and manners, we straightly command, that the bishops of such cities and dioceses, provide able men, which according to the diversity of their rites, and languages, celebrated unto them, the divine service, and minister the sacraments, instructing them both by word and example. Hereby it appeareth, that when the latin tongue, was either almost, or altogether grown out of the common people's understandings, order was taken that common prayers should be said and sacraments ministered in the mother tongue of every nation. But the bishops which should have seen it put in execution, either negligently omitted it, or willingly refused to do it, because it was more for their profit to keep the people in blind ignorance. So thus I have showed, that suddenly the tongue of common prayer, was not altered.   

10 Tell me what year of our Lord, under what Emperor, under what Pope, by whom these things were wrought, upon what occasion, this marvelous mutation was made?  
WHo can tell the original of every blind custom and peevish tradition, of every old error and foolish fashion it is sufficient to show, that these things have no ground in the scripture of God, they were not taught by Christ and his Apostles, nor received in the church that followed immediately after them, and then we are bold to say, with Tertullian: This prejudice there is against all heresies, how soever they came up or when soever they sprang up, That is true that was first, and that is false, that is latter, therefore from the beginning it was not used to pray for the dead nor to the dead, from the beginning common prayer was not in an unknown tongue. Wherefore prayer for the dead and to the dead, with prayer in a strange tongue are false, when soever they began, or how long soever they continued.   

11 Who preached against it, what history maketh mention of it, who of all your Pastors preached against it, was God his Church so void of the spirit of Truth, and strength, that even then when it most flourished, it had none that durst open against such corruption of religion, as it entered in, and when it might soon have been repressed?  
BEfore you demand what year the religion of the Papists came, in and whether it came in suddenly: and as though we should answer that it came in suddenly, you demand, who preached against it etc. This is to fight with your own shadow: for we say not that it came in suddenly, but that it entered by small degrees at the first and therefore was less espied by the true Pastors, especially being earnestly occupied against great heresies, and open adversaries, that sought to beat down the chief foundations of Christian faith, as the Valentinians, marcionists, Manichees, Arrians, Sabellians, and such like monsters. So when Satan had gotten in one foot, by such crafty polity, he never rested, until he had thrust in his whole body, with the power of Antichrist.   

12 If it could not, show me then what year of the Lord this mutation was made, and who of all the true preachers did with stand this doctrine?  
SO often as you demand one thing, so often must I answer after one sort, this mutation was not all in one year, nor in one hundredth years, nor in one thousand of years, for transubstantiation no small article of your religion, was not decreed until the year of God 1215. what preachers have withstood your doctrine at divers times are declared before in the answer to the 8. Article 2. demand.   

13 Or note the name of him that ever first preached any article of our doctrine: and if we note you not by their names, every one of your Captains, and the several errors that they taught and the time, and the year when they arose against the former received truth and the councils in which they were orderly condemned if I, say this can be done of your side toward us, or if we do it not for improofe of your Church and religion, I recant.  
I Have noted in the answer to the 6. article 3. demand, the names of divers heretics, that first preached divers articles of your religion, and further I note unto you Pelagius, and Coelestius, which taught that free will without grace could do somewhat towards eternal salvation, and that grace was given according to merit, which article you teach also with colour of a distinction De congruo & condigno, which is a mere cavil: for God is as much bound unto congruity, as to dignity or worthiness, and as he can do nothing against worthiness, no more can he do any thing against congruity, which is a kind of Equity. And whereas you brag, to note unto us every one of our Captains etc. except you note unto us the patriarchs, Prophets, Apostles, Evangelists, and Christ himself, you shall never be able to perform that you promise', for we teach nothing but the eternal truth of God, wherefore we refuse not to be counted heretics, if you can prove, that we hold any one article of faith, contrary to the scripture: you may perchance note the names of them, that preaching the truth of our doctrine, against your received errors, were accounted of the world for heretics, but you must prove that their opinions are contrary to the word of God, or else all your labour is in vain: we confess also, that some articles of our doctrine, were taught by heretics, as there was never no heresy, which had not many things common with true Religion, but yet in those points they were no heretics, neither did they err. Yea but you will say, they were condemned for those opinions, as erroneous. I will not dissemble, that which you think the greatest matter. Aerius taught, that prayer for the dead was unprofitable, as witnesseth both Epiphanius, and Augustinus, which they count for an error, but neither of them both, reproveth it by the scripture. Wherefore, if Aerius had not been an Arrian, this opinion could not have made him an heretic. Also he taught that fasting days are not to be observed, if he espied the superstition of fasting days and reproved it, that was no error at all. But if Aerius was an heretic, for denying prayer for the dead to be profitable, why were the Heracleonites, accused of heresy, because they buried their dead with invocations Epiph. lib. 1. Tom. 3. Haeres. 36. Augustine, also by authority of Philaster chargeth the same Aerius, with abstinence from flesh, if this be an heresy, then be all Papists heretics, which count abstinence from flesh an holy fast. Again you will bring in Jovinian, which affirmed that virginity was no better than marriage, which if it be well understood, is no error at all: for although virginity in some cases and respects, and for some persons is better than marriage: yet is it not simply, that is in all respects and cases, and for all persons better than matrimony. And if he taught further that such as could not contain, though they had vowed Virginity, should nevertheless be married, this was the doctrine of S. Paul: It is better to marry than to burn. And Epiphanius was of the same judgement, although he count it an offence to marry after their vow, yet he sayeth: It is better to marry then to burn. Melius est itaque unum peccatum habere, & non plura, etc. It is better to have one offence, rather than many. It is better for him that is fallen from his course, openly to take a wife according to the law, and to repent long time that vow of his virginity, and so again be brought into the Church, as one that hath done amiss, as one that is fallen and broken, and having need to be bound: rather than to be wounded daily, with privy darts of that wickedness, which the devil putteth into him. So knoweth the Church to preach, these are the medicines of healing. Ep. lib. 2. Haer. 61. this medicine the popish church will not acknowledge, but will separate them from their wives, as they did in Queen Mary's times. S. jeronym also, who was a most bitter enemy unto jovinian, plainly affirmeth, that rather than they which have professed virginity, should live incontinently, they aught to marry. Sanctum Virginum propofitum & coelestis angelorúmque familiae gloriam, quarundam non bene se agentium nomen infamat. Quibus apart dicendum est, ut aut nubant, si se non possunt continere, aut contineant, si nolunt nubere. Epi. ad Demetriadem. That is: The name of certain virgins, which behave themselves not well, doth blemish the holy purpose of virginity, and glory of the heavenly and angelic family. To whom must be plainly said that either they should marry, if they can not contain, or else contain if they will not marry. Note well this saying of S. jeronym, the great advancer of virginity, and dispraiser of marriage. Moreover if jovinian taught that fasting, abstinence from certain meats, and other bodily exercise of themselves profit little, his doctrine agreeth with S. Paul 1. Tim. 4. but if he taught (as he is charged) that such things profited nothing at all, we agreed not with him in that opinion. Last of all Vigilantius, shall be brought in, who wrote against invocation of Saints, superstition of relics, and other ceremonies, him jeronym reproveth or rather raileth on him: for his reasons are nothing worth that he hath against him, therefore howsoever jeronym esteemed him in his rage, if he had none other opinions contrary to the truth: we doubt not to acknowledge Vigilantius (as many godly and learned Bishops of his time did) for a true preacher and reprehender of that superstition whereunto jeronym was to much addict, although he do somewhat qualify the matter. If any man think his reasons to be effectual, let him mark this one, that he useth, and thereby judge the rest, he saith of the Martyrs: Sequuntur agnum, etc. They follow the lamb whether soever he goeth. If the lamb be every where, therefore they which are with the lamb, are to be thought to be every where. Beside this evil consequence, consider what perilous assertions these be: that the lamb is every where, & that the martyrs are every where, this is to destroy the humanity of Christ, and to give divinity unto the Martyrs: for Christ concerning his humanity, according to which, he is called a Lamb, is not every where, but in one place alone, as S. Augustine saith Ep. add Dardanum 57 Secundum hanc formam non est putandus ubique diffusus, that is: According to this form it is not to be thought, that he is diffused every where. Again no creature is every where, in more places than one, at one time. Wherefore to say that the souls of Martyrs, be every where, is to deny them to be creatures and so make them gods. I doubt not but S. jeronym if he had quietly considered these absurdities, would have revoked them as erroneous and heretical: but while he rather followed affection, than judgement, you may see how he was deceived. Thus seeing we have noted to you the names of diverse heretics, which first preached certain articles of your doctrine, and you are not able to name any, which preached any article of our doctrine, but the same was consonant to the Scripture. If you were as ready to perform, as you are to promise', you should recant.   

14 And for that purpose because the government of the Bishop of Rome is most misliked of them, and yet most notoriously known by every history, let them name the Pope that first broke of the course of his forefather's belief, & regiment in any article of faith or necessary Christian usage, and I recant.  
I Have named before Victor, which was the first that went about to usurp authority over other Churches. Also I have named Boniface, the third, which was the first that challenged to be universal bishop: For Gregory the great sayeth: Nemo meorum decessorum hoc prophano vocabulo uti voluit, That is: None of my predecessors would use this profane word. The same Gregory, as Hulderichus, bishop of Auspourge doth testify, was the first that compelled priests to live unmarried, which afterward when he saw the inconvenience, he revoked. Thus having named divers Popes that first broke the course of their father's faith, and regiment etc. and more could rehearse but for avoiding prolixity, I challenge your promise that you must recant.    

The 12. article hath 3. demands.  

1 Item I ask what kind and order of service, or common prayer, what way of ministering of the sacraments your Church had: before Papistry (as you call it) did prevail in the world?  
IVstinus Martyr, in his second apology to the Emperor, declareth plainly what order of service and ministration of sacraments our Church had before Papistry prevailed. On the day called Sunday (saith he) there is a meeting together of all them that devil in the City or in the country, and the monuments of the Apostles, or the writings of the Prophets are read until it be thought sufficient, when the reader hath made an end, he that is our overseer (or chief minister) maketh a sermon of admonition and exhortation to follow those good things that are read. After this we all stand up together and make our prayers, and as we have said before, when our prayers are ended, there is brought forth bread and wine & water, and the chief minister, doth likewise with all his might yield prayers and thanksgiving, and the people answereth Amen. Then is made distribution to every one and receiving of those things for which thanks was given, and to them that be absent, it is sent by the deacons. Such as are rich and willing do give alms what they will, etc. By this one authority, it may be seen though other might be brought, what order of service and ministration of sacraments our Church used before Papistry got the upper hand.   

2 Show one book of Communion or what else you list that was in English, or lacked prayer for the departed, or invocation of Saints in heaven, or that wanted oblation, or sacrifice, or that charged a number to receive, or else that the priest could not consecrated nor say Mass, himself, or show any note in a Communion book, that the people should take the sacrament for plain bread, or that they should give no honour to it, show this book or any leaf or line of this book.  
IT may trouble a wise man to answer all the questions that a fool can propound: you require to see a book of Communion in English, or that lacked etc. When it is confessed, that the English nation received their religion first from Rome, at such time as Religion there was very corrupt, what marvel is it, if we can not show you such a Communion book as you require, but we can easily show you out of the scripture, the the Communion aught to be ministered in the vulgar tongue, that prayer for the dead and to the dead aught not to be used, that the sacrament aught not to be turned into a sacrifice, that there aught to be a communion of many receivers and not a private mass, that the substance of the bread is not changed, that the elements of the sacrament are not to be honoured: these I say we can prove out of the word of God, the Catholic writers of the old Church. And though perchance, it willbe hard to find a communion book in English, yet have I found you a canon of the Laterane Council, that it aught to have been translated into English; yet are there found divers monuments of Antiquity, as Prayers, Psalms, and Homilies, etc. in the old English or Saxons tongue, in which the real presence, transubstantiation, and other points of Popish doctrine are plainly confuted. There may be showed you also bibles both the old Testament and New in the English tongue of divers translations, in old written hand. Also great books of English homilies inveighing directly against the Pope and all Popish doctrine in old English written hand, with divers other small treatises and pamphlets of like matters, if these would do you any good, you might have the sight of them, when you please.   

3 Or any Church or Congregation that ever had any Authentical service but ours, and I recant.  
THe Church of the Brytannes before Augustine came in, with Romish service, had they not trow you Authentical service? which continued in the faith of Christ even from the Apostles time. The Grecians also & Oriental churches, have they not unto this day, their Authentical service? which is not yours? If you can not deny this, you should recant.    

The 13. article hath 2. demands.  

1 Furthermore I require to know what should be the cause that the Protestants themselves, do receive all Bishops, Priests, Deacons, and other officers spiritual of all sorts of our Catholic church, and do admit them as men lawfully and sufficiently ordered, both to preach, minister sacraments, and to exercise spiritual jurisdiction no less, but rather more, than if they were of their own ordering, where we of the Catholic church, do not acknowledge any man of their calling to be any whit more fit for any spiritual function than other lay men.  
ALthough all godly men wish more severity of discipline to be used, in receiving them that come out of heresies to serve in the Church, than is commonly practised in England: yet you are highly deceived, if you think we esteem your offices of Bishops, priests, deacons, any better than the state of lay men, but far worse: for we judge them to be nothing else but Antichristianitie, heresy, and blasphemy. And therefore we receive none of them to minister in our church, except they forswear your religion: And so their admission is not an allowing of your ordering, but a new calling unto the ministery.   

2 Therefore upon this presumption that they do not only admit our ministering of sacraments, but also the lawful ordering of the ministers for the same, if they can show me why our church having by their own consent and approving lawful priests and bishops should not be the true church, I recant.  
YOu presume to much as I said before to think that we receive your ordering to be lawful or your ministering of sacraments to be pure. And if you gather, that we admit your ministration of sacraments because we do not rebaptize them that were baptised by you, we may likewise gather that you admit our ministration of sacraments, because you do not rebaptize them that are baptised of us, nor marry again those that are married in our Church: whereas you count marriage to be a sacrament, so that our accepting of your doings doth no more allow your church, than your accepting of our doings, doth allow our Church. And as touching the sacrament of Baptism, because you retain the Institution, in baptizing in the name of the Father, the Son, and the holy Ghost: and in as much as the sacraments take not their effect of the minister, but of God, we receive it: as of other heretics which likewise retain the Institution. Wherefore there is no cause why you should think we allow yours to be the true Church thereby: So that there is good cause why you should recant.    

The 14. article hath 5. demands.  

1 Also I demand what furniture or commodity in serving God the Christianity of any age, or any part of Christendom had ever by your Congregations?  
THe service of God hath small need of furniture in outward things: for God being a spirit, is not worshipped with outward pomp but with spiritual and inward reverence. And as for other furniture that is necessary, was decreed to the Church by the Emperor Constantine and his successors, that were of our Church, before the revelation of Antichrist. Notwithstanding the Church was in better case, before such furniture was granted, than it was since. Therefore it is a small reason to challenge the Church of Christ by outward furniture.   

2 What Churches did you build for your assemblies and service?  
Our assemblies were kept in secret places, long time after Christ's Ascension, in most countries, that were subject to the Roman empire. Wherefore the building of material churches proveth nothing at all the builders to be members of the mystical Church, that is the body of Christ. Howbeit in such realms and countries where the faith of Christ, was received by public authority, as in this land of Britain, there were churches builded as our Chronicles declare. And when Constantinus had given peace to the Church: he also builded Oratories and great synagogues called Basilicas, for our assemblies and service.   

3 What bishoprics for the government of the Church did you find?  
AS the church continued long without material churches, so also without large possessions, for the living of bishops, yet in British Church our histories make mention that the possessions and places of the pagan Flamines, and Archiflamines were converted to the use of Ecclesiastical bishops and archbishops, so soon as Lucius, the king received the faith. Also the same histories do testify, that when Augustine came into britain, there were still 7. bishops and one archbishop among the Britain's. And in the Roman Empire Constantinus, and other Christian Emperors appointed great possessions for the maintaining of the ministers of the Church.   

4 What Universities, Schools, or Colleges, did you ever erect?  
THe Church of God hath always had schools, or Universities for the maintenance of godly learning. For the first Colleges of monks in solitary places, were nothing else, but Colleges of students, that were after, as occasion served, taken to serve in the Church, as appeareth by Chrysostome in his book De Sacerdotio, where he showeth that Basilius, who was a Monk with him, was taken by violence and made a minister of the church, as he himself was afterward. Also in the bishop's house was a college of students: and our histories testify, that at Bangor, in Wales was a great University of learned men. Also of late days, you may hear that diverse Universities, Schools, and Colleges are erected by Protestants, in Germany, and other countries that have received the gospel: As at Wittemberge, Geneva, Zuriche, Conigsperge in Prussia, etc.   

5 Name one Church, not builded in all fashions, as well for the making of the chancels, the form of the altars, the use of the chalices, the signification of the vestments, as also for the special intent of the builders thereof. Name one of them in the whole Church of Christ, either erected for your Faith, Church, & service, or not prepared, in all sorts for catholic practices: Prove unto me that any of all those things were ever provided for any other service and Religion than ours, or that they be monuments of any other Faith and Church then the common Catholic, and I recant.  
HEre are many words to little purpose. What if it were granted that all churches that now remain were builded by Papists, and for popish uses, what had you won thereby. The same challenge might the Idolaters have made to the Apostles: Show us a temple in all the world that was not builded by Idolaters, and to maintain Idolatry? Certainly they could show none when the Temple of jerusalem was destroyed. But for all your brags, we are able to show that such Churches as were builded by true Christians were not builded to such end as yours are: for they were all builded in the honour of God, and the most of yours in the honour of creatures: for whereas you have one Church in the honour of Christ, you have near a thousand in the honour of Saints: For Basilius magnus in his 141. epistle proveth the holy Ghost to be God because he hath a Temple. For Omne Templum Dei Templum est. Every temple is the temple of God. Also Didymus, in his book De spiritu sancto, which S. jeronym translateth, useth the same reason and to the same purpose. S. Augustine in the same matter is very plentiful: as in his book De vera Religione cap. 55, speaking of the Saints he saith: Quare honoramus eos charitate non servitute, nec eyes templa construimus, etc. Wherefore we honour them with love and not with service, neither do we build temples unto them: for they will not be so honoured of us because they know that we ourselves when we are good, are the temples of the highest. In this saying beside his judgement for building of temples, note that he will not have Saints to be honoured with service, which he calleth servitus, and is the same that  is, contrary to the Papists which will worship them with service called , or servitus. Also in his 174 epistle to Pascentius, he saith, the holy Ghost could not have our bodies to be temples except he were God, And in his Enchiridion ad Laurentium, cap. 56. he saith: how should he not be God which hath a temple? Also in the 8. book cap. 27. De civitate Dei. Nec tamen nos ijsdem martyribus templa, etc. he sayeth: Christians build no temples unto Martyrs which were to make them gods. And in the 22, book cap. 10. De civitate Dei. Nos autem Martyribus nostris non templa sicut dijs, sed memorias sicut hominibus mortuis, quorum apud Deum viwnt spiritus fabricamus. Nec ibi erigimus altaria in quibus sacrificemus martyribus, sed uni Deo & martyrum & nostro sacrificium immolamus: ad quod sacrificium sicut homines Dei, qui mundum in eius confession vicerunt, suo loco & ordine nominantur, non tamen à sacerdote qui sacrificat invocantur, Deo quip non ipsis sacrificat quamuis in memoria sacrificet eorum, quia Dei sacerdos est non illorum. Ipsum verò sacrificium corpus est Christi quod non offertur ipsis quia hoc sunt & ipsi. that is: We truly do not build temples to our martyrs as unto gods, but memories as unto dead men whose souls live with God. Neither do we there set up altars in which we should sacrifice unto the martyrs, but to God only which is God both of the martyrs and of us, do we offer sacrifice: at which sacrifice they are named in their place and order, as men of God which have overcome the world in his confession: yet are they not called upon by the Priest that doth sacrifice, for he offereth sacrifice to God and not to them although he do sacrifice in their memory, because he is the Priest of God and not of them, and the sacrifice is the body of Christ which is not offered unto them because they themselves are the same. Here also beside building of churches, note that no sacrifice aught to be offered to Martyrs, but prayer is a sacrifice, therefore it aught to be offered only to God. Secondly, that Martyrs were not called upon in time of the sacrifice but only named for remembrance. Thirdly, that Altars were not builded in the honour of Martyrs or other Saints as they be in Popish churches: as our Lady's altar. S. Peter's altar. S. Laurences altar etc. Fourthly, that the body of Christ, which he sayeth was the sacrifice that was offered, was not the natural body of Christ but his mystical body, because he sayeth the Martyrs and it are all one, whereby it is manifest, that he meaneth the sacrifice of thanks giving offered to God for the redemption of his church by the death of Christ. Wherefore if this one place were well weighed, it will interpret and answer all places of the ancient doctors, where mention is made of sacrificing the body of Christ at the time of the communion. But to return to building of churches the same Augustine, contra Maximinum Arrianum. Lib. Titul. 11. hath these words: Nunc si templum alicui sancto angelo excellentissimo de lignis & lapidibus faceremus, anathematizaremur a veritate Christi, & ab Ecclesia Dei, quoniam creaturae exhiberemus eam servitutem quae uni tantum debetur Deo? Si ergo sacrilegi essemus faciendo templum cuicunque creaturae, quomodo non est Deus verus cui non templum facimus, sed nos ipsi templum sumus? that is: If we should build a temple of wood and stones to any holy and most excellent Angel, should we not be accursed from the Truth of Christ and from the Church of God, because we should show that service unto a creature which is due only unto God? Therefore if we should be sacrileges by making a temple to any creature, how is he not true God to whom we do not make a temple, but we ourselves are a temple. If this be true, how be not the Papists accursed from the Truth of Christ, and from the Church of God which build and uphold churches to Angels, as S. Michael's, S. Gabriels', & c? So that to build churches as Papists do, is church robbing or sacrilege. Furthermore whereas you will us to name one church whose chancel is not builded in all fashions to serve popery. First it is manifest that the first Churches which were builded for Christians had not the same fashion of chancels and other parts that most churches have in England, for that purpose read the panegyrical oration made before Paulinus bishop of Tyrus. Euseb. lib. 10. cap. 4. In which is described the fashion of that church builded in that city far unlike the most part of churches at this day in all parts, and specially in the chancel which was in the midst of that church, a place compassed in with grates or wooden latesses called Cancelli, whereof this word chancel is derived, and the altar stood in the midst of it whereof some similitude remaineth yet in old Cathedral churches. Contrariwise your chancels in most churches be at the Eastende and the altar hard at the wall, there was also but one altar in that church, but you in every church must have many, it is certain also in their church the Ministers and Deacons stood round about the table or altar, but so they can not about your altars except some of them stand on the top of the wall or in the window. Moreover if you mark the most part of old churches in England you shall plainly see, that the chancels are but additions builded sense the churches, of likelihood by the parsons that disdained to have their place in the midst of the people as the old manner was. Also you may see some churches builded round: as at London the Temple, and an other is at Cambridge of the same fashion. And some churches have the steeple at the Est end, very unhandsomely for placing of the rood loft. Again many churches have cross Isles in which the people can not see the chancel, nor the high altar, which argueth that there was no use of such chancels when they were builded: For such churches as are lately erected have the chancel and church all of one building, and are made of such fashion that men may see the high altar in every part of them: Beside this, in the Oriental church, as their ceremonies are divers from yours, so no doubt the fashion of their temples differeth from yours. As for chalices, the church in the beginning was content with wooden cups, and then came Zepherinus and brought in the use of glasses. Acacius Amidenus is commended for selling the golden and silver vessels of the church, to redeem captives. Socrat. lib. 7. cap. 21. S. Ambrose also Offic. lib. 2. cap. 8. saith the church hath gold, not to keep it but to be bestowed for necessary uses, for which it is lawful to break, melt, and sell, even the holiest vessels of all. But of your church it is true that one said of old time: ye had wooden chalices, and golden priests but now you have golden chalices, and wooden priests: your vestiments are of as good stuff as your chalices. The old church knew none such, but as your own Authors writ: when they went to celebrated they changed the affection of their mind rather than the garments of their body: as Antoninus witnesseth of Fulgentius. Howbeit we are content that your church by her gorgeous garments as well as by other things should declare itself to be that woman which is described to be clothed in purple, gold, pearls, and such like ornaments Apoc. 17. Finally whereas you will us to name one church that for the special intent of the builders, was not prepared in all sorts for Popish practices: Although I could name many, yet for examples sake, I name Pantheon, a church in Rome, prepared by the special and only intent of the builders for Cybelle, the great mother of the gods and for all false gods of the heathen, which now is called the church of Mary and Alhalowes. Then this church with many other in Rome, and other places, being monuments of the faith and religion of the Pagans and not of yours, except yours and theirs be all one, as they are very like, you are bound by your promise to recant.    

The 15. article containeth in effect 3. demands.  

1 Again name any one company of men in the Christian world that in all articles of Faith, be in one meaning and belief.  
IT is an easy matter to name divers companies agreeing in one meaning & belief: as the church of the Grecians, the church of the Aethiopians, the church of the Chaldeans, Moscovites, etc. But especially the whole company of Protestants in Europe do agreed in all necessary articles of true faith, by which we are justified.   

2 Or in things where they doubt, be contented to submit their several meaning to the judgement of their Superiors.  
THe Greek church in doubts will be ruled by the Patriarch of Constantinople, and so will the rest of the Oriental churches by their chief patriarchs and bishops. And the Protestants in Europe will also be ruled by their Superiors, so far as their superiors are ruled by Gods his word.   

3 And to that communion and company whereof they be, name any company of men agreeing and thus humbly affected in Christ's Religion, saving the blessed fellowship and members of the Catholic communion, and I recant.  
TO the communion and company of the Grecians, I name the Moscovites and Russians agreeing in Religion, and so humbly affected, and these are not of the fellowship, that you call the Catholic communion: Among the Protestants, to the church of Saxony, I name the church of Dennemarcke, or to the church of Helvetia, the church of France, or to the church of England the church of Scotland, but so, that none of these allow any consent or submission, but to the Truth, which must be tried only by God his word. And seeing none of these are of the Popish communion, if your promise be any thing worth, you must recant.    

The 16. article containeth one demand, and one challenge.  

Furthermore name any one man that is confessed on both sides by the judgement of the world, to be holy and learned, & a member of the true Church, in what age soever you list sense Christ's time, and prove him to have been in all articles of Faith of the Protestants meaning.  
SEeing you give so large scope, I will name S. Paul, who I think is confessed on both sides to be holy and learned, and a member of the true Church, whom I can prove by his writings, that in all articles of faith, he taught the same, which we believe. And for trial of this, because it would require a whole volume, if I should prove every particular article, wherein we descent from you Papists: If you will name an article, wherein we agreed not with S. Paul, If I be not able to prove that we agreed with him in the meaning thereof, I will revoke that article and agreed with you therein.   

Yea if I bring not the adversaries themselves to acknowledge in the end him to be wholly against their doctrine in divers of articles of great importance, and therefore that he could not be of their church, I recant.  
YOu shall never bring us, neither in the beginning, nor in the end to acknowledged that S. Paul is against us in any article of our Faith, but we agreed wholly with him. Nevertheless I know what you mean, & will not be afraid to utter. Forasmuch as immediately after the Apostles time, corruption entered into the Church, which was hardly kept out, while they lived: as we may learn by the Epistle to the Corinthians, you think that we dare not depend upon any one man's judgement: and therein you are not deceived: for we must depend only upon God's word. But where you say there is none but he dissenteth from us in divers articles of great importance, you say untruly: for you are not able to prove that justinus Martyr, or Irenaeus, two of the most ancient authentical writers, that the Church next unto the Apostles had, are against us, in any point of doctrine wherein we differ from you? Yet are there certain errors in them, which neither you, nor we allow, as is touched before in the answer to the 11. article 1. deman. But they are both wholly against you in divers articles of your doctrine, and namely in transubstantiation, which is one of the greatest articles of Popery: as Irenaeus, in the 34. cap. of his 4. book Contrahaereses: Quemadmodum enim qui est a terra panis etc. Even as the bread which is of the earth after it hath received the invocation of God, is not now common bread, but the eucharist, or (bread of thanks giving) consisting of two things earthly & heavenly, so our bodies receiving the eucharist, are not now corruptible, having hope of resurrection. Here you see plainly, that Irenaeus affirmeth the sacrament, after consecration to consist of the earthly substance of bread: which may better be understood, when we know that he reasoneth against such heretics as denied the world to be made by God, saying that he would never have made so great a mystery of bread, which is a creature of the world, if the world had not been made by him. justinus, in his second Apology to the Emperor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. We do not receive these things as common bread and a common cup but even as jesus Christ our Saviour was incarnate by the word of God and took upon him flesh and blood for our salvation: So we are taught that this meat for which thanks is given by the word of prayer from him of which our flesh and blood are nourished by transmutation, is the flesh and blood of jesus that was incarnate. Here, he plainly affirmeth that the substance of the Sacrament is turned into the nourishment of our bodies. Therefore it remaineth still after the consecration. The other writers of later years, as they have some errors which neither you nor we do allow in them, so we are not afraid to confess that they have some corruption, whereby you may seem to have colour of defence for invocation of Saints, prayer for the dead, and diverse superstitious and superfluous ceremonies, yet not so addict to these, nor joined with such absurdities as yours are. But for the chief points of Christian Religion, and the foundation of our faith, that is, for the honour of God, the offices of Christ, Redemption, justification, Satisfaction, the fruits of Christ his passion, Grace, faith, works, authority of God his word, authority of the Pope, real presence, transubstantiation, Communion in both kinds, Images, etc. the most approved writers Tertullian, Cyprian, Origen, Epiphanius, Hilarius, Chrysostomus, jeronymus, Ambrose, Augustinus, etc. are utterly against you, and therefore can not be of your church. But for as much as they hold the foundation, that is Christ, though they have diverse errors & superstitions, they were doubtless, the members of the true Church of Christ, which because you are not able to disprove, reason would you should recant.    

The 17. Article containeth 5. demands.  

1 I ask of them whether the Lutherans, zwinglians, Illirians, calvenistes, Confessionistes, Swenkefeldians, anabaptists and such like, be all of one Church?  
BEcause you would make simple men believe, that there be so many diverse sects of Protestants, as you have given them names, I will first discuss these sects, and afterward answer your question. Lutherans, you mean them that follow Luther's opinion of the Sacrament. zwinglians, follow Calvin's judgement of the same. Confessionistes, them that exhibited their confession at Auspurge, which were both the Lutherans and zwinglians, so these 3. names may be contracted into two: Lutherans and zwinglians. As for Illyrians, if you call them of Flaccius Illyricus, they be Lutherans, in opinion of the Sacrament, and differ only in ceremonies, which can not divide them from the faith. Caluine, and they that be of his judgement, agreed plainly with Zuinglius, so that of five names, there remain but two sorts differing in opinion, whereunto you join the Swenkefeldians and anabaptists. Now to your question, these be not all of one Church, for the Swenkefeldians & Anabaptists be detestable heretics, but the Lutherans & Zwinglians (as it pleaseth you to call them) are of one true church, although they differ in one opinion, concerning the Sacrament, for although the one affirm a real presence, the other deny it, yet they both consent in this, that the body of Christ, is received spiritually, not corporally, with the heart, and not with the mouth. Wherefore, this dissension is not so great (though there be error on the one side) but that they may be both of the Church of Christ, as well as S. Cyprian, the Martyr, and all the Bishops of Africa, and a great many of Asia, differing with Stephanus, bishop of Rome, and the rest of his opinion in rebaptizing such as were baptised by heretics.   

2 And if either they can prove unto me, that these, being of such diversity in faith and religion make one Church.  
WE have always abhorred the heresies of the anabaptists, Libertines, Swenkefeldians, Davidians, Seruitians, and all such. But that Luther & Zuinglius, may be both of one Church, differing only in one opinion of the Sacrament, is declared before.   

3 Or that each of their sects may give salvation to their followers, being so disagreeable, one with an other in high points of our Religion.  
Salvation is the gift of God, and not in the power of any company, or sect of men: but this we affirm, that out of that Church, whereof we count Luther, and Zuinglius, notwithstanding their diverse opinions (which is but in one matter of the Sacrament) to be members, there is no salvation.   

4 Or that I should believe all these rather than the Catholic Church, or one of these more than another, all making such a bold challenge of the truth and Gospel.  
NO man requireth you to believe all these, but the true Catholic Church only. Neither do we require you to believe any one company of men, more than an other: but to believe the truth before falsehood. Now, which of them hath the truth, that they all brag of, you must search in the word of truth, desiring the spirit of truth that you may understand and believe the truth, and so without doubt, you shall come to the knowledge of the truth, and of the Church of God, which is the pillar and stay of truth.   

5 Let the Protestants of all these kinds put their heads together, and show me a reason of these things, and with all, let them among themselves agreed, to what sort of these sects they would have me, and I will recant.  
Such is your impudency in this matter, as in all other, that you would make men believe that the anabaptists, Swenkefeldians, libertines, and other abominable heretics, be Protestants: But it is well that you can make none but fools think so: as for the Protestants, they need take no great deliberation to answer your demands but you had more need to say your heads together to reconcile the Thomistes, Albertistes, Ockamistes, Scotistes, Reales, and Nominals, which be all sects of Papists, and especially your canonists, and divines, about the articles of your religion, that is: whether the Pope be above the Council, or the Council above the Pope. Whether the Pope may err and not the Council, or whether the Council may err and not the Pope. These two: the Pope's determination and the councils determination, being the rules of truth in your religion and not agreed upon: how can any truth be certain in your Church? At for Luther, and Zuinglius, they agreed upon one rule of truth, that is the word of God, and differ only for the applying or laying of this rule, & yet but in one matter & that not the greatest. But you Papists, some holding of the Pope, and some of the Council, as rules of truth, can have no ground nor certainty thereof. Therefore if you would have me, or any man, to be of your belief. First determine how I shall know when I am in a right belief: one sayeth, if the council alloweth it, an other sayeth if the Pope alloweth, what shall I do, when one of these is against an other? yea when one Pope is against an other, and one council against an other, shall I think that truth changeth so often as they change. Moreover when one Pope granteth, that the council is above the Pope and that the Pope may err. Likewise one council granteth, that the Pope is above the council and that the council may err, as it hath been within the 200. years, the councils of Constance and Basill, determined that the council was above the Pope and that the Pope may err. Contrariwise, the council of Ferraria, and Florence, determined that the Pope was above the council and that the council might err. Martinus 5. the Pope chosen by the council of Constance, was of the same judgement that the council: But Eugenius 4. that gathered the council of Ferraria, and Florence against the council of Basill, was of the contrary judgement. Now I would say he were a witty fellow, that could reconcile this gear together. For, if he be a Canonist that holdeth this opinion: that the Pope can not err, when the Pope himself granteth that he may err, which way shall he turn himself? For, if this proposition be true: the Pope can not err, than this is true also, that the Pope may err: for if he can not err he can not err in saying so: And if the Pope erred in saying, he could err where he can not err, than this proposition is false, the Pope can not err, so one proposition shallbe both true and false, which is impossible. Likewise if he hold that held that the council can not err, and the council itself confesseth it that it may err. Gentle master N. reconcile me these together, which concern a case that hath been in practice and still is, in the Papistry, and may here trouble a man's conscience that would believe your church, and if he have any wit, restrain him for ever coming into your church: If you can not untie this knot nor wind yourself out of this maze, unless you will be still obstinate, it were wisdom for you to recant.    

The 18. article hath but one demand.  

I demand whether they were ever of the true Catholic church, which either took to themselves new names of religion according to the calling of any sect master, or liked not so well the name of Catholic or Christian as of their several teachers, as to be called of Arius, Arians, or of Caluine, calvinists, or of Luther, Lutherans, or Protestants etc. if any man therefore can prove unto me that men which have chosen to themselves to declare their diversity of faith, from the common known Catholic church such new names, should be of the Catholic church, I recant.  
I Answer that they which can not be content with the name of Christians, but chose unto themselves new names after the calling of their sect masters: as Arrians, Pelagians; Franciscanes, dominicans, Benedictines, Gilbertines, Augustinians, Scotistes, Thomistes, Albertistes, etc. are none of the Catholic church: But the true Christians which desire most of all to be so called, and counting it a most honourable name without choosing any other name, be of the Catholic church, although in reproach, they be called of you calvinists, and Lutherans. As for the name of Protestants, came first of them that made protestation against the decree of Spires in Germany, and from that time hath been attributed to the professors of the Gospel: which name they do not so much delight in, as you do in the name of Papists. Therefore, if nothing else do let you but the name, there is no cause why you should not recant.    

The 19 article hath but one demand.  

Again, if these, which by the common calling and judgement of Christian people, be named and commonly taken for heretics, have not in all ages proved themselves in the end to be heretics in deed, notwithstanding their craking of God's word, and therefore that the Protestants being so taken and called, prove not so in deed, I recant.  
THose that by true Christians, have been called and counted for heretics, have proved so in deed, and therefore the Papists, being called and counted heretics of true Christians, without doubt, are heretics in deed. But it hath not been always true, that they, which of the people commonly called Christians, were called and taken for heretics, proved so in deed. For the true Christians of the Arrian people, that were called Christian people, were called and taken for heretics, and in reproach, were called Homousians, and Athanasians, yet they proved and were in deed, true Christians and no heretics. So the true Christians at this day, being of the Papists, which after a sort, are named Christians: called heretics, and in reproach Protestants, and calvinists, in that their faith agreeth with the word of God, prove themselves in deed, to be true Christians, & no heretics. Therefore you have bound yourself to recant.    

The 20. article hath 3. demands.  

1 Likewise, if any man can prove unto me, that either those be not true Christians, which by the consent of nations, and by old prescription of so many years as be sigh their conversion, be and ever hath been called Catholics.  
YOu yourselves, will not account the Grecians for true Christians, and yet by consent of nations, and prescription of as many years as you can prescribe, they be, and ever have been called Catholics, if you say: they are not called by you, I answer: no more are you so called by them. And sense the time that you departed from them, as great a portion of the world, and as many nations, have called them Catholics, as you are able to show on your side. Therefore either you must count them true Christians, or else you must grant that they, which have been long called Catholics, are not always true Christians.   

2 Or that those can be any true members, or children of the Catholic church, which do mislike and mistrust so farforth these holy names, as well of Church, as Catholic that they have turned them into Congregations, and Gospelers, and Protestants, and such like.  
HE is a foolish sophister, that reasoneth from names to things, as you do most vainly and childishly: we mislike the names of Church, & Catholic, because we do sometimes use these names: Congregation, and Gospelers or Protestants, and therefore be no true members of the Catholic church: we neither mislike nor mistrust those names as you slander us, neither do we boast and trust only in these names, without the things themselves, as you do, and as your forefathers the wicked jews, crying: the Temple of the Lord, the Temple of the Lord, the Temple of the Lord: when they had nothing less than the Temple of the Lord, but rather a den of thieves: So, you cry, the Catholic church, the Catholic church, the Catholic church, when you have nothing in deed but the synagogue of Satan. But because you make so much of these two names, Church, and Catholic, let us see what great mysteries are contained in them. This word, Church, cometh of the Greek word Kyriaka, in Latin Dominica, in English, the Lord his house: for so were they wont, in old time to call their temples, or oratory's, so that this word, church, properly signifieth a material temple, and can not signify the fellowship and communion of Christian people, but by a figure. Therefore if we other whiles use this word, Congregation, which can not deny, but it is the English word of this Greek name Ecclesia, that the Scripture useth, and signifieth without figure the same thing that this word, Church, doth by a figure, you may be ashamed, if you were not impudent, to find any fault with us for so doing. Likewise this word, Catholic, cometh of the Greek word, and signifieth Universal, or over all, which word the common people doth not understand. Therefore we expound it plainly and say: that the Catholic Church, is the Congregation of Christ, dispersed over all the world. What reasonable man can reprehend this doing, and not rather your folly, which think it enough, if the people can prate like parates: Catholic, Catholic, and understand not what Catholic meaneth. Thus, as we do not refuse these words: Catholic, and Church, because they are commonly received, so do we interpret them, by Universal, and Congregation, because they are not else, commonly understanded.   

3 If therefore any thing can prove our true Church better than the honourable name of Catholic, or more condemn them to be out of Christ's church than that not only the Christian world giveth it not to them, but they in a name, do refuse the same themselves, then do I recant.  
HEre you bewray yourself evidently, and acknowledge, that we do not slander you, when we say: you boast only of the Catholic church: For you declare plainly, that you have no better argument than the very name of the Catholic Church, to prove, that you be the Catholic Church: if this be the best argument, all the rest is little worth. For if the only name of an honest man, is enough to prove an honest man, many a knave may prove himself an honest man, and if the very name of learning, make a learned man, many an ass may prove himself to be a learned man, or if the name of a good Christian, prove a man to be a good Christian, every hypocrite may prove himself a good Christian. Likewise if you have no greater argument, that can more condemn us, then that we are not called the Catholic Church, then can you no more condemn us, than Christ and his Apostles, that were not only, not called the true Church, but also were called heretics & deceivers by the people of the jews, which were as rightly called God his people, as they that give you the name of Catholic Church, are called the Christian world. It is well you have nothing better to prove your Church, than the honourable name of Catholic, nor any thing more to condemn our Church, then that we are not called Catholic, and yet we have as many nations, and more than you have, that by public authority, call us Catholics, and you heretics, although you most shamefully slander us, that we do refuse the name being offered unto us. Seeing you boast so much of the name, Catholic; you shall hear what some of the old writers judged thereof. Chrysostome, in an homely, that he writeth of Adam, and Eve, in the later end hath these words, after he hath told them that he hath no need to repeat such deep questions, as those men have handled which have fought against heretics: Satis sufficere credimus quicquid secundum praedictas regulas Apostolica scripta nos docuerunt, ut prorsus opinemur Catholicum, quod apparuerit praefixis sententijs esse contrarium, that is, we believe that what so ever the Apostles have taught us according to the foresaid rules is sufficient, in so much that in no wise, we think that to be Catholic which shall appear to be contrary to the sentences before determined. By this you may see that Chrysostome thought it not sufficient to have the name of Catholic, for he judged nothing to be Catholic in deed, that was contrary to the rule grounded in the writings of the Apostles. Wherefore how so ever you boast of the honourable name of Catholic, except you can prove that your opinions agreed with the Scripture, they are not Catholic in deed, by Chrysostom's judgement. S. Augustine also, in his book de Genese ad literam imperfecto cap. 1. speaking of the Catholic faith, saith: This is an article thereof, that we should believe. Constitutam ab eo matrem Ecclesiam quae Catholica dicitur, ex eo quia universaliter perfecta est, & in nullo claudicat & per totum orbem diffusa est. That he hath appointed a mother Church, which is called Catholic, of this, because it is universally perfect, & halteth in nothing, and is dispersed over all the world. S. Augustine here, is not content that the Church be only called Catholic, but showeth when it is that, which it is called, and therefore the popish Church, not being universally perfect, as most Papists will confess, that many things in their church have need of reformation, & halting in many things from the truth of God his word, neither yet being dispersed over all the world but contained in a corner of Europa, is not by S. Augustine's rule the Catholic Church. Furthermore S. Augustine, contra Epistolam Fundamenti cap. 4. against the Manichees plainly declareth, how far forth, not only the name of Catholic, but also how far universally, consent, succession, antiquity, are to be allowed: ut ergo hanc omittam sapientiam, etc. Therefore to omit this wisdom which you do believe to be in the Catholic Church, there be many other things which may hold me most righteously in her bosom. The consent of people and nations holdeth me, the authority begun with miracles, nourished with hope, increased with charity, confirmed by antiquity, doth hold me. The succession of Priests from the very seat of Peter the Apostle, unto whom our Lord after his resurrection, committed his sheep to be fed even unto this present bishopric, doth hold me. Last of all that very name of Catholic doth hold me, which name, not without a cause, this Church alone hath so obtained, among so many heresies, that whereas all heretics would be called Catholics, yet when a stranger shall ask: where men meet at the Catholic Church, none of the heretics dare show him, either their principal temple or house. All this, you will say maketh exceeding much for us: yea, but hear that which followeth: Apud vos autem, ubi nihil horum est quod me invitet ac teneat, sola personat veritatis pollicitatio: quae quidem si tam manifesta monstratur, ut in dubium venire non possit: proponenda est omnibus illis rebus, quibus in Catholica teneor, that is: But among you where there is none of these things, that may provoke or hold me, there soundeth the only promise of truth, which if it be showed so manifest that it can not come in doubt, is to be preferred before all those things, by which I am holden in a Catholic Church. By this you may plainly see, that though consent, antiquity, succession, and the name of Catholic, be good confirmation, when they are joined with the truth, yet when a truth is severed from them, it is more to be regarded than they all: & it is truth that maketh Catholic, to be esteemed, and not Catholic, that giveth authority to truth: Wherefore, seeing it were better to prove your Church, to be Catholic, then to boast, that it is so called, & to disprove our Church so to be, then to say: it is not so called: The best way for you, is to recant.    

The 21. article containeth but one demand.  

1 Moreover, I ask of the Protestants: whether in that time, in which they hold the true church to have been hidden or lost: the people that learned this article of their Creed (I believe the Catholic church) was bound to go from that church which they saw, and taught them both the article, and all other things touching their faith and by which they were Christened, and received all other sacraments, and commodities of salvation, whether they were bound, I say, to believe this unknown and close Congregation, which they could never come unto, nor by which they ever received, or could receive any benefit, and so forsake that church by whom and in whom, they received both their faith and sacraments: Show me therefore that the Christian men of these days, were charged to believe any other church than that, which taught them the article of the church, and baptised them, and I recant.  
THis demand, is like a drunken man's dream, having neither head nor foot: whether they should believe the church was lost: whether they should believe the church that was unknown to them, etc. But if your demand have any sense in it: This is my answer. The church was never lost, but hidden from the eyes of the world: Therefore, if the people that where taught that article: To believe the Catholic church, and were baptised to your church, understood that this church, was not the Catholic church, which was so commonly called, but that God had a secret Congregation, which was in deed, the true Catholic church, they were bound to forsake your church, and to believe the secret Congregation: for if a man had been baptised of the Arrians and being brought up by them, had learned that article, to believe the Catholic church, which the Arrians would expound to be themselves, if afterward, by God his help, this man understood, that the church of the Arrians, was not the catholic church, as he was taught it was, but that Athanasius, and a few other, that were banished and persecuted, were the true Catholic church: he was bound to leave the Arrians, commonly called the church, and to join himself with the secret, banished, hid, and persecuted church of Christ. But as for your Popish church, in that time of blindness and error taught not the people that article, nor any other but kept them back from the knowledge, as well of that article, as of all other things that were necessary to their salvation: for you taught them nothing else, but to pronounce, and that full ill-favouredly, like popingeys, certain latin words, which they understood no more than stocks or stones. So that the people had no instruction of you, not not of the name of God, in many places but that they received by uncertain talk of their parents, as it were from hand to hand: for how many thousand parishes are there in England, that within these 60. years would declare, that they never heard sermon in their life. As for that they heard of their service, they learned as much of it, as of the ringing of their bells, which was a sound without understanding. Therefore you may be ashamed to speak of teaching the people, their belief and all things necessary for salvation, when you have counted it heresy to learn their creed in English, or to read the scripture in English, in which is contained all thing necessary to be known for everlasting salvation. Finally because you require me to show you that the Christian people of those days, were bound to believe any other: church than that, which taught them the article of the church and baptized them, I trow I will so show it you, that for both your ears, you dare not deny it: how say you? The Christian people of the Greek church, which were taught by the Greek church, that article of the church, and by the same Greek church were baptized, whether aught they to believe any other church but the Greek church? If you say no: than you acknowledge the Greek church to be the true church which denieth the Pope's authority, if you say yea: Then you are welcome home, you recant.    

The 22. article, although it be very confuse, yet it containeth in effect 3. demands.  

1 I ask also whether any man for the space of that 1000 years of blindness could be saved, out of that secret and small Church, which they say was the true Church, if they answer me, there might be some saved, with our Sacraments, and in the Communion or fellowship of the Papists out of the Protestants Church, than there was a way to heaven, out of God's Church: if they say that none could be saved by our Sacraments out of their close Church, than all men young and old perished for those years without any hope of mercy, because they could not unite themselves, and be incorporate to that company and Congregation, whereof they never neither heard, nor could by any means surmise. Therefore let any man alive prove unto me that either any man could out of the true Church be saved.  
NO man alive that knoweth what the true Church meaneth, will say, that any man can be saved out of the true Church, for he that is not a member of the body of Christ, can by no means receive any benefit of Christ to his salvation. Therefore how long so ever the true Church were hidden, whether it were a thousand years (as you bear men in hand that we should say) or two thousand years it is not material, this is certain, that out of this Church, none could be saved, and though you count it small, as in deed in respect of the world, it is but a small flock, and few are elected, and few find the straight gate of life. Luke 12. Matth. 7. & 20. yet is the number of it greater, than man's eye commonly can discern. As when Elias thought that he only had been left alone of the true Church: God answered, that he had yet reserved 7000. that never bowed their knee to Baal. 1. Reg. 19 And as Esay declareth when the people should be almost all destroyed, yet a remnant should be saved, which though it seemed to be small, yet it should overflow and fill all the world with righteousness, Esa. 10. and though it shall be like a gathering of grapes when vintage is ended, or the shaking of an olive tree when men think they have left nothing upon it, yet there be two or three in the top among the boughs, & four or five under the leaves in the highest branches. Esay. 17. & 24.   

2 Or that any other company could be known for the true and only Church but our common Catholic society.  
THe true Catholic Church was never so secret or hidden but it might be known of all those that had eyes to see it, whose hearts were lightened with the spirit of God and were instructed by the word of God, that they might understand the truth, and know the spouse of Christ from the common strumpet of Antichrist.   

3 Or that all men were damned for a thousand years together because they could not find, nor surmise of any other Church, then that which practiseth all holy functions, which Christ left for our salvation in the world, and I recant.  
WE take not upon us to meddle with God his judgements, whom he condemneth, & for what causes, further than the word of God teacheth us, namely that as many as have not believed in the only son of God, are condemned for their unbelief, other secret causes we remit to his secret counsel and knowledge. And whereas you say that the popish church practiseth all holy functions that Christ left for the salvation of his Church, it is most false: for first you do not preach remission of sins in the blood of Christ only, for either you preach not all, or else you preach remission of sins in any thing, rather than the only merits of Christ, as in men's own merits, works of supererogation, pardons, masses, beggarly ceremonies, as holy water, auricular confession etc. Secondly, you minister not the Sacraments purely according to Christ his institution, but either corrupt and defile them with man's traditions, as you do Baptism, or else clean change the use of them, as in the lords Supper, which you make a Sacrifice, an idol, a priests breakfast, and defraud the people of the one half of the sacrament, as though you were wiser than he, that instituted it in both kinds. Thirdly, discipline you have converted into tyranny and covetousness, retaining nothing but the name of it alone: Wherefore seeing you exercise no holy function after Christ his institution, but clean contrary to the same, and do obstinately defend the filthy whore of babylon against the clear light of the Gospel, & the true spouse of Christ, ye shall be damned except you recant.    

The 23. article containeth 2. demands.  

1 Again show me any Church, or imagine if you can by good reason, a church of Christ in which there is no gathering together for preaching, no spirit of prophesying, no rod of correction, no order of ministering nor any spiritual function that can be named, prove me that there should be a true Church for a thousand years together, and lacked all these things.  
YOu would feign have a great number of Articles and therefore you bring in one matter often times in divers phrase of words, that it might seem a new matter when it hath been uttered twice or thrice before: as this Article is contained before in the 5.8. and 9 Articles, where you shall find it more largely answered. But let us see, what this strange demand requireth, we must show him a church, or else imagine by good reason a church of Christ without preaching, ministering, and discipline for a thousand years together. Although we will not grant that it hath so long continued without these exercises, yet because you give us leave to imagine, we can imagine that it may as well continued without public preaching, ministering, and discipline for a thousand years, as it did for three hundred years before Constantine. But you will say there was preaching ministering, and correcting, though it were not known to the tyrants and persecutors, so say I unto you, for that thousand vere there was gathering together for preaching, ministering, and correcting, though the Pope and his persecuting Prelates could not always see it, nor come to the knowledge of it: for if they had once intelligence of it they smarted for it, as is known by the stories of the Waldenses, Bohemians, etc. Furthermore continual exercise of preaching, ministering of sacraments, and executing of discipline, are notes of a quiet and peaceable Congregation, not of a dispersed, persecuted, and disquieted Church. How often doth S. Cyprian complain, that the brethren could not be gathered together for executing of discipline, whereby it is certain, that likewise they could not be gathered together for other exercises. Therefore the intermission of these exercises in a persecuted Church, doth not prove the same to be no true Church: But where so ever there be two or three gathered together in the name of Christ, there is he in the midst of them. But whereas you require the spirit of prophesy (except you mean the gift of interpreting the Scriptures) the Church in the most quiet and flourishing state, may want the spirit of showing things to come, as well as the gifts of tongues, healing, etc.   

2 And withal, that there was an other untrue Church which for those many days only practised to the salvation of many, all these offices: and give me a good reason why this Church, that always hath had these things should be a false Church, and the other that wanted them, to be a true Church, and I recant.  
WE utterly deny, that beside the true Church, there was an untrue church, that practised those offices to the salvation of any man: for once again I tell you, you have neither the preaching of the word, nor ministering of Sacraments, nor execution of discipline, according to the truth of God his institution, but either altogether changed, or else greatly corrupted. And whereas you say, that the popish church only hath practised these offices: I ask you again whether the Greek Church be a part of your Church, and whether the Papists in England be a part of your Church. The Grecians you will say, are not: but the English Papists are. Then have I found out by your own judgement, the Church of the Grecians, practising these offices being an untrue church, & the church of the English Papists not practising the same, yet granted of you to be a true Church. Therefore you are bound to recant.    

The 24. article containeth 10. demands.  

1 Moreover let any man show how that Church can be the pillar of truth, which durst not for a thousand years claim either preaching of God's word or ministering of Sacraments or show herself against falsehood or superstition.  
AS the number of your articles doth draw to an end, so your matter is far spent, and therefore to make up your number, you must repeat one thing twice. This demand is contained before in the 11. and 12. articles, where also it is fully answered. Notwithstanding, seeing it cometh again it shall be briefly answered in this place. The Church is not called the pillar of truth, because it should stand always in the sight of the world: for then the defection, which S. Paul speaketh of, could not have come, neither should the Church fly into the wilderness, as was declared to S. john: But it is called the pillar of truth, because that where so ever the Church is, either visible or invisible, there is the truth. So though the Church were hid a certain time in the wilderness, yet there was truth with the Church. You seem to be a good Arithmetrician: for no number soundeth in your mouth but a thousand. Nevertheless how long so ever it was, the pillar of truth decayed not, And as God gave his spirit, divers times was bold to challenge preaching and ministering of the Sacraments, yea, and so boldly, that it cost many of the challengers their lives. As Berengarius, Bruno, Marsilus de Pandua, joannes de Gaudano, joannes Wickleffe, Waldo, joannes Hus, jeronymus de Praga, etc. Thus it is manifest that the Church hath divers times challenged her right, and withstood falsehood.   

2 Let any man show that all gifts of the spirit, and functions of the holy Ghost have been taken from her, a thousand years together, and only practised to the people's use by an adulterous Church.  
THere is no man can show this: for it is a false lie, that all gifts of the spirit, & function of the holy Ghost were either taken from the true Church, or given to the adulterous church. And this hath been showed more than once or twice before.   

3 Let it be declared, how the gates of hell have not prevailed, or Christ's promise and warrant for her, not been void & frustrate, if a bastard Church exercising idolatry, as they say, hath spoiled the true Church of all holy actions, and the whole government, and the whole name of Christianity, almost ever since Christ's tyme.  
THe Devil hath bend all his force and ordinance, he hath armed all the power of darkness, he stirred up ryrantes, heretics, Popes, Saracenes, and Turks to destroy the Church, the dragon, that old serpent Satanas, the Devil, stood before the woman to devour her child, he persecuted her into the wilderness, he cast out of his mouth, a great river to carry her away, he made war with the rest of her seed that keep the commandments of God. Apoc. 12. but yet in despite of the devil, the Pope, and all her enemies, she is to this day preserved, and shallbe to the worlds end: Therefore the gates of Hell, have not prevailed against her, nor the promise of Christ hath failed. And whereas you say, that your bastard church hath spoiled her of all holy actions, government, and Christian name, it is a most impudent lie, as it is true, that you saw a bastard church usurped her holy name, counterfaicted her holy actions, and turned her government into tyranny.   

4 Let me see therefore how the only darling and spouse of Christ should be neglected of him so long.  
SHe hath not been neglected of him, but felt his continual aid, he hath given her safe deliverance of her child, & taken it up from the cruelty of the Dragon, he hath provided her a place in the wilderness, he hath made war with the Dragon for her sake, and driven him out of heaven, he hath given her eagle's wings to fly into the wilderness, he hath caused the earth, to swallow up the water that should have carried her away, he hath given the remnant of her seed, Victory over the Dragon. Finally, his merciful protection and loving care over her, hath never more notably appeared than that against so many dangers and enemies all this while he hath preserved her, until such time as he hath thought good, now to bring her out of her secret place in the wilderness, into the open sight of the world again.   

5 Let the adversary show that the Church should ever by superstition and falsehood commit adultery or be divorced from him.  
THe true church, consisting of God his elect, and the lively members of the body of Christ, shall never commit such adultery that she shallbe divorced from him. But the visible church, by Idolatry and superstition may separate herself from Christ, and be refused of him, as God speaketh by Esay to the church of jerusalem cap. 1. How is the faithful City become an harlot? It was full of judgement, and justice lodged therein, but now they are murderers. Thy silver is become dross, and thy wine is mixed with water. Thy Princes are rebellious and companions of thieves etc. even so may he say to the church of Rome: how is that faithful church become an harlot, true Faith and Religion have dwelled in her, but now Idolatry and superstition: thy silver is turned into dross, and thy wine is mixed with water, thou hast nothing pure and uncorrupted, thy Princes be rebellious Antichristes etc. Thus I have showed that the visible church, may become an adulteress, and be divorced from Christ.   

6 Or that Christ should ever want his spouse in earth.  
THis hath been often answered before, Christ hath never wanted his spouse in earth, though the blind world can not always see her, or when they see her, will not acknowledge her to be his spouse, but persecute her, as if she were an adulteress.   

7 Or that he should be a head either without a body.  
THese are but one thing in divers phrases, as he hath never wanted his spouse in earth, so hath he never been an head without a body, and seeing these words in this sense are relatives (for Christ is called a head in respect of the Church which is his body, and the Church is called a body, in respect of Christ that is her head) I answer you by a rule of the Logicians: Not man knoweth a relative, except he know the correlative thereof, Therefore, though Christ had a body in earth, yet could it be known of none, but such as knew Christ the head of that body. Of whom, when the Papists were ignorant, specially when they appointed an other head in earth, it is no marvel, if they could not see the body of Christ, though he have never been without it.   

8 Or such an unknown and small body.  
THis hath been answered immediately before, it sufficeth that it be known to Christ the head. As he sayeth: My sheep hear my voice and I know them. john 10. And to them that be of the members of the same body. As for the rest, it is not necessary that they should always see it, which will never acknowledge it. Neither is it so small, as it is thought of, it is dispersed in many places over all the world, and yet few in comparison of the malignant church, whose number is as the sand of the sea, etc. Apoc. 20.   

9 Or that Christ's only kingdom should become so contemptible.  
NOthing else is to be looked for of the world, but hatred and contempt, as Christ himself saith: You shall be hated of all men for my name's sake. Matth. 10. & S. Paul biddeth us look on our calling, not many wise men, according to the flesh, not many mighty men, & not many noble men: but God hath chosen the foolish things of this world to confounded the wise, and the weak of this world to consounde the strong. 1. Cor. 1. And what hath the true church to boast in but in the Cross of Christ. Gal. 6. than the which, nothing is more shameful, contemptible or reproachful to the wisdom of this world: what knowledge or preaching hath the true church but jesus Christ crucified, which to the jews is an offence and to the Greckes foolishness, but to them that be called, both jews and greeks it is the power and wisdom of God to everlasting salvation 1. Cor. 1. Rom. 1. So that as the church in the sight of God and his Saints is most glorious and honourable, so in the sight of the world it hath always been most base and contemptible.   

10 Or that his spouse in earth should ever lack the singular prerogatines of God's spirit, show me these things, and I recant.  
THis also hath been declared before in the second demand of this Article. There be certain singular prerogatives, which are not continually with God his Church: as the gift of tongues, the gift of prophesy, the gift of healings etc. but there be other prerogatives of God his spirit, that are necessary for the salvation of God his elect, as the gift of understanding, the gift of Faith, the spirit of adoption, etc. and these the spouse of Christ hath never wanted. Wherefore if you willbe partaker of those benefits which are received in the church of Christ, you must forsake your Romish religion, and recant.    

The 25. article hath 2. demands.  

1 Show me that the Church, which aught to be a Christian man's stay, in all troubles and tempests of doctrine might become so hid or so close that no man could find her.  
THe reader must not be offended with me for any tedious repetition of mine answers, seeing you give the occasion, by propounding your demands so often. This demand hath a false principle: that the church aught to be a Christian man's only stay in all troubles and tempests of doctrine: for when soever any such tempests do arise, there is as great question and doubt of the Church, as there is controversy of the doctrine: for as every heretic challengeth unto himself the truth of opinions, so also doth he challenge the possession of the church, so that the church is always in as great question as the doctrine. And then is it to be sought out and tried only by the scriptures, as we have declared at large in the answer to the 4. Article, 2. demand. Secondly whereas you demand: whether she could be so hid or close that no man could find her, because I have answered to this demand sour or five times already, I will now answer in one word: Although she was hidden and close from the world, yet was she known to them that were her children.   

2 Or so heartless that she could secure no man nor instruct any man in his doubt of conscience or distress of Faith, prove me that there may be such a decay of God's spirit, truth, and Church, and I recant.  
THe Church hath never been afraid to do her office towards her children and true members, in teaching, exhorting, comforting, confirming, etc. neither hath the spirit of God failed to lead her into all truth, and Christ hath been with her ever more, and shallbe to the worlds end. But that the spirit of God, truth, and the Church of Christ, should depart from the greatest numbered of the world, is proved by S. Paul, 2. Thess. 2. and by the Revelation of S. john. Apoc. 12. Therefore if the spirit of truth did lead you, you should recant.    

The 26. article containeth in effect but 3. demands.  

1 Show me again whether any man of years may be saved, except he believe the Catholic Church?  
THere is no man of what age or years soever he be that can be saved, except he be a member of the Catholic church. But how necessary it is to believe the Catholic church, it is very doubtful, as you demand, and as the conclusion of this article seemeth to require. If you mean that it is necessary to believe the Catholic church, that is to say, that God hath an holy universal Congregation, I grant it is necessary to believe. But I utterly deny that the Romish church is that holy Catholic church. But if you mean (as it seemeth) and as the rest of the Papists do interpret that article, I believe the Catholic church, that is: I believe, what soever the church doth allow, to be true: I deny that it is necessary to salvation, that a Christian man should so believe the Catholic church, both because the church may err, & also because something may be commonly received of the church, which is not material to salvation. And that this is a false interpretation of this article of our Creed, I believe the Catholic church, that is: I believe what so ever she doth set forth or maintain, to be true, appeareth manifestly by the words themselves: For who ever was so ignorant in the Latin tongue, to think that Credere Ecclesiam, and Credere Ecclesiae, were all one in signification. In deed if the words were: Credo Ecclesiae Catholicae, in the dative case, this interpretation might take place, but when it is in the accusative case, Credo Ecclesiam Catholicam, A boy that would construe it otherwise than thus: I believe that there is a Catholic church, were worthy to have a dozen stripes for his labour. Moreover this common distinction of Credere in Deum, that is: to put our trust in God. Credere Deum, that is: to believe that there is a God, and Credere Deo, that is: to give credit to God, that he speaketh the truth, plainly overthroweth this foolish and false interpretation: For we say not: Credo in Ecclesiam, that is: I put my whole trust in the Church, for that were blasphemy, against God, in whom only we must believe, neither do we say: Credo Ecclesiae, that is: I give credit to the Church, as though she should always speak the truth: But we say and confess against all heretics and schismatics: Credo Ecclesiam etc. that is: I believe, that there is one Holy, Catholic, and Apostolic church, whereof I am a member etc. Finally, when the articles following, are spoken in one context and phrase, it can not be chosen, but that they must have one kind of interpretation Communionem Sanctorum, Remissionem peccatorum, Carnis resurrectionem, that is: I believe the Communion of Saints, the forgiveness of sins, the Resurrection of the body, etc. whereof the interpretation must needs be this: I believe that there is a Communion of Saints, that there is forgiveness of sins, etc. Even so I believe, that there is a Catholic Church, which is an article of our creed, necessary to be believed of every Christian man, but to believe all and every thing that the Catholic church, by common consent doth maintain, is no article of our Faith, and therefore not necessary to salvation.   

2 And that is it which hath in the face of all the world practised preaching: the conversion of nations to the obedience of the Gospel: that hath always had the ministering of sacraments, the hearing of matters in controversy, power judiciary in Ecclesiastical causes, the orderly succession of Bishops, uniformity in solemn ceremonies, unity in faith, that hath in herself all holy functions of the spirit, as working of miracles, remission of sins, the true sense and interpretation of God's word that is beautified by the diversity of states, commended by Christ in the Gospel, as with Virgins, with Martyrs, with Confessors, and the rest.  
BEcause these coleworts have been sodden twice or thrice already, they are not worthy to be showed in several disher, but even as they are here mingled all together in an hochpotte. Of these notes that you make proper to the Catholic Church (as it hath been declared before) some are not always necessary in the catholic church: As open preaching in the face of the world, open ministering of Sacraments and execution of discipline, these are not to be required in a persecuted Church. Some were proper for a time, and then ceased, as working of miracles, and divers other functions of the spirit. Some are never necessary in the Church, as succession of Bishops, uniformity in ceremonies, etc. But of all these notes, there is not one that is proper to the Church of Rome: for she hath not always practised open preaching, and never preached the word of truth, she hath converted but few nations to her Religion, from Gentility, and them rather by war, than by preaching: she never had sense she first arose, the ministering of sacraments according to Christ his institution, she hath hard matters in controversy, not for furtherance of justice, but for love of money. Her judiciary power, may be dispensed withal for money. She hath had no orderly succession of Bishops, except an whore be an orderly Bishop of the Church of Rome: And except so many schisms as they writ of, be orderly successions: she hath not uniformity in all ceremonies, for diverse nations, and diverse Churches in these nations have divers ceremonies, as Sarum, York, Bangor, etc. in England: she hath not unity in faith: for it is not yet determined, of one of the greatest articles of Popish faith, whether the Pope be above the church: she hath no holy functions of God his spirit, but profane usages of men's inventions: she hath no true miracles, but the power of Antichrist in lying signs and wonders. She hath nothing less than the true sense of God his word, which submitteth the same to her own corrupt and changeable judgement. She is not beautified with estates commended in Scripture, as Apostles, Evangelists, Prophets, Pastors and Teachers, but with Popes, Cardinals, Monks, Canons, Friars, etc. In steed of virgins, she hath filthy strumpets, her Nuns, or else such foolish virgins as bring no oil in their lamps: she hath no Martyrs, but obstinate traitors, as Becket, Fisher, Moore, etc. she hath no confessors of truth, though she have ten thousand maintainers of salshood and lies: Wherefore if these be the notes of the Catholic Church, the Church of Rome can in no wise be that same.   

3 Prove unto me that this is not the true Church, or that we be not bound to obey this Church and no other in all controversies, and doubts raised either by the difficulty of the Scripture, or by the vain contention & pride of heresy, and I recant.  
I Have proved, even immediately before that not one of those notes, which you count to be marks of the true Church, is proper to your Church. And therefore it is not the truth, neither aught it to be obeyed in any thing. And as for doubts that arise by difficulty of Scripture, or contention of heresy, must be resolved and determined, as it is abundantly declared before, only by the Scriptures: for the hard places of the Scripture must be opened by easy places, and heretics must be confuted, by the Scriptures: for there is never heresy, but there is as great doubt of the Church, as of the matter in question, only the Scripture is the stay of a Christian man's conscience, which I would wish that you would truly embrace and recant.    

The 27. article containeth 5. demands.  

1 Moreover let any man prove unto me, that the true & only Church of God, may at any time be void of God his spirit.  
THe true and only Church of Christ, can never be void of God his spirit, and yet she may err from the truth, and be deceived, in some things, even as there is no true Christian man that is void of God his spirit, for he that hath not the spirit of Christ, is none of his. Rom. 8. yet may every true Christian err, and be deceived in some things, according to the saying of the Scripture, every man is a liar. Wherefore the whole Church militant consisting of men, which are all liars, may err all together, as every part thereof, although neither the whole Church nor any true member thereof be void of God his spirit.   

2 Or falsely interpret any sentence of holy Scripture.  
THis gentle offer must needs be taken, I will prove unto you, that the church of Rome, hath falsely interpreted divers sentences of scripture, and therefore by that which she hath done, it cannot be doubted but that she may do it. S. Augustine was in this error, that he thought Infants must receive the sacrament of the body and blood of Christ, under pain of damnation, and was deceived by false interpretation of this scripture: Except ye eat the flesh of the Son of man and drink his blood etc. joan. 6. This error and false interpretation, he affirmeth to be common to all the Western church, & to Pope Innocent himself. Contra duas epist. Pelag. ad Bonifacium lib. 2. cap. 4. & contra julianum lib. 1. cap. 2. Furthermore the second Council of Nice, how many texts of scripture doth it falsely interpret, which it were to tedious to repeat, yet for examples sake I will rehearse some of them. God made man to his own image Gen. 1. therefore we must have images in the church. No man lighteth a candle and setteth it under a bushel Math. 5. therefore images must be set upon the altars. As we have heard, so we have seen in the City of our God, Psal. 48. that is: God must not be known by only hearing of his word, but also by sight of images. If these be not true interpretations I report me to you. Beside these, I will bring you a sentence of holy Scripture, not only falsely interpreted in sense, but also falsified in words, and concerning not a small matter, but even one of the chief articles of our Faith. It is written in the 10. chapter of the Gospel after S. john the 29. verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. My Father which gave them unto me (speaking of his sheep) is greater than all. This sentence, hath the Council of Laterane, holden under Pope Innocent the 3. where were present 70. metropolitans, 400. Bishops, 12. Abbates, and 800. Prior's commentualles in all 1300. Prelates, falsified in words, after this manner, Pater quod dedit mihi, maius est omnibus, that is: That which the Father hath given me, is greater than all. This sentence they allege, to prove that God the Father begetting his Son from everlasting, gave his own substance unto him, the words be in the 2. Canon. Pater enim ab aeterno filium generando, suam substantiam ei dedit, juxta quod ipse testatur: Pater quod dedit mihi, maius est omnibus. At dici non potest, quod partem suae substantiae illi dederit, & partem retinuerit ipse sibi, cum substantia Patris indivisibilis sit etc. that is to say: For the Father, begetting his son, from everlasting, gave him his own substance, according as he himself witnesseth: that which the Father gave me, is greater than all. But it can not be said, that he gave him part of his substance, and kept part unto himself, when as the substance of the Father is indivisible etc. Go your ways now and persuade us, that your church can not interpret any sentence of the scripture, falsely, when the Laterane Council, which is your represented church hath thus both falsified, and falsely interpreted, this scripture. Persuade men, that they may safely lean to the interpretation of your church, when among a thousand and three hundred Prelates, gathered canonically in a Council, not one was found that could espy such gross abusing of the word of God, but let it pass in a Canon, under the name of the whole Council. Persuade men, that in all controversies, & condemning of errors, they must be ruled by the determination of your Church, When the Fathers of the Laterane Council, can not confute the error of joachim Abbot, concerning the Divinity of Christ, but by falsifying and false interpreting of scripture. These few examples of an infinite numbered, I have set forth, because they are sufficient, both to satisfy your challenge, and to persuade the simple, that the church of Rome may falsely interpret the scripture, which you would bear them in hand were impossible.   

3 Or induce any error among the people.  
THe true and only church of God, is so guided by God his spirit and directed by his word that she can not induce any damnable error to continued. Yet, as it is declared before, she hath no such privilege granted, but that she may be deceived, in some things: for her knowledge is unperfect, and her prophesying is unperfect. 1. Cor. 13. And it is true that S. Augustine sayeth: even the whole church is taught to say: forgive us our trespasses. And if general councils be the church represented (as you Papists do teach) S. Augustine plainly affirmeth that they may err: De Baptismo contra Donatistas', lib. 2. cap. 2. Quis autem nesciat sanctam scripturam Canonicam tam veteris quam novi Testamenti etc. And who knoweth not, that the holy Canonical scripture, as well of the old, as of the new Testament, is contained within her certain bounds: and that it is so preferred, before all later writings of bishops, that of it, no man may in any wise doubt, or dispute, whether it be true, or whether it be right, what so ever is known to be written therein: and that the writings of bishops, which have been written, or are now in writing, may be reprehended, if they have gone astray, any thing from the truth, both by the saying that is perhaps more wise, of any man, that is more skilful in that matter, and by the more grave authority and wisdom of other better learned bishops, and also by councils: and that even those councils which are gathered in every region or province, aught to give: place without all doubt, to the authority of the general councils, which are gathered out of all the Christian world: and that even the very general councils, may often be amended, the former by the later, when as by any trial of things, that is opened, which before was shut, and that is known which before was hidden, without any swelling of wicked pride, without any stubbornness of arrogance, without any contention of peevish envy: with holy Humility, with Catholic peace, with Christian charity. Thus far, S. Augustine, which clearly affirmeth, that general councils may often err, which may often be amended, but that the authority of God his word, is to be preferred before the writings of all Doctors, and Decrees of all councils, and that it only can not err. The Council of Carthage the 3. ca 23. determined, that all prayers at the altar, should be directed only to the Father, and not to the Son, or the holy Ghost, whether this be an error to define that it is unlawful to pray to God the Son, and God the holy Ghost, let every man judge. But you will except, that this was a provincial Synod, and not a general Council. But I answer you, it hath the authority of a general Council, because it was confirmed in the sixth general Council holden at Constantinople in Trullo. And as for the Popish church, that it may err, what need we better proof than the prayer, which it maketh, after the ending of every general Council, Precamur scilicet ut ignorantiae parcas & errori indulgeas, that is we pray truly that thou wouldst spare our ignorance & pardon our error. And again, Et quia conscientia remordente tabescimus, ne aut ignorantia nos traxerit in errorem, aut praeceps forsitan voluntas impulerit a justitia declinare, ob hoc te poscimus, te rogamus, ut si quid offensionis in hac Concilij celebritate attraximus, condonare, & remissibile facere digneris. that is: And because we are grieved with remorse of conscience, jest either ignorance have drawn us into error, or perhaps rash will hath driven us to decline from justice, therefore we pray thee, we beseech thee, that if we have drawn unto us any offence in the celebration of this Council, thou wouldst vouch safe to pardon, and to make it remissible etc. If it be impossible for the general Council to err, what need they pray to God to pardon their error, and when their own conscience condemneth them and compelleth them to confess, and that before God, that they may err, what impudence is it in any man, to contend that they can not err? Furthermore the second Council of Nice, determined that Angels, and souls of men had bodies, were visible, and circumscriptible, and therefore might be painted, and this it affirmeth to be the judgement of the Catholic church, Con. Nice. 2. Actione 5. If this be not to induce an error, to make men believe that Angels and spirits have bodies visible and circumscriptible, there was never any error sense the world began. Finally, when they say the Pope can not err, they acknowledge that such general councils as condemned Popes, for heretics, did err, as the sixth general Council of Constantinople in Trullo, which condemned and accursed Pope Honorius for an heretic, Actione 13. Even as Pope Leo, the 2. did also, as appeareth in his epistle, to the Emperor Constantine. Also the Council of Constance did err, which condemned Pope john the 23. for denying the immortality of the soul, and the resurrection of the body. Session. 11. which Council, Pope john himself affirmed to be most holy, and that it could not err. Session. 12. And the Council of Basile did err, which deposed Pope Eugenius, the 4. Session. 34. the same Council being confirmed by Pope Nicolas the 5. Session. 43. If you say: these two last councils did not err, in condemning and deposing these Popes: Then the great general, and Ecumenical Council of Ferraria, and Florence, did err, in disallowing the determination of these councils. Thus it is manifest that the Romish church, which they themselves confess, to be represented in a general Council, may err, which hath so often erred. And if it may err, and be deceived itself, what man is he, that need to doubt: Whether it may iuduce any error among the people.   

4 Or approve any unprofitable or hurtful usage among Christians.  
IF the church had not approved many unprofitable and hurtful usages, among the people in S. Augustine's time, what need had he to complain, that many of God his commandments, were little regarded, & man's presumptions so highly esteemed, Sed hoc nimis doleo etc. But herewithal I am to much grieved, that many things which in God his book are most handsomely commanded are less regarded, and all things are so full of so many presumptions, that he is more grievously reproved, which in his utas hath touched the earth, with his bore foot, that he that hath buried his mind in drunkenness. Therefore if it be an unprofitable and hurtful usage, to prefer man's traditions before God his commandments, the Church in S. Augustine's time approved an unprofitable and hurtful usage. Furthermore, if the Church can not approve an unprofitable or hurtefall usage, wherefore are so many ceremonies, as were approved in S. Augustine's and S. Ambroses' times, abrogated and disannulled, either because they were unprofitable, or else hurtful. Last of all, what superstitious usages, doth the church of Rome still approve? even such as the wiser sort of Papists are ashamed of.   

5 Or that she suffereth any man, damnably abusing her religion, without open reprehension thereof, prove any of these things, and I recant.  
THe true Church of Christ, in such places as she is, suffereth no man damnably abusing her Religion, with out open reprehension, as in the days of Waldo, Wickleffe, Husse, etc. whereof sufficient mention is made before, but because she is not in all places at all times, many men, yea whole nations, may damnably err, and not be reprehended of her, As all the Mahometistes, which occupy the greatest part of the world, who doth, or hath always openly reprehended them. And the Romish Church, can well enough abide, the true Religion of Christ, to be damnably abused, not only without reprehension, but also with allowing: For when the Friars, dominicans, & Franciscans, had forged a new Gospel, out of the doctrine of Ioa●himus, and the visions of Cyril, which they called the Gospel of the holy Ghost, the Gospel that should endure hereafter, the everlasting Gospel: which devilish gospel they affirmed to be so much more perfect, than the Gospel of Christ: as the Sun is more perfect than the Moon, & a kernel of a nut, before the shell: yet did not the Church of Rome, once reprehend it. So that it was cultived 55, years, and at length set forth to be openly expounded in the University of Paris, Anno Dom. 1255. without open reprehension of any, but such as were counted heretics for their labour, As Gulielmus de S. Amore, Gerardus Sagurellus, etc. And finally, when the matter was brought before the Pope, Anno Dom. 1256. by Gulielmus de S. Amore, and other sent from the University of Paris, the Pope and the Cardinals, took order that it should be privily burned, and not openly reprehended, for shaming their orders. Mathaeus Paris. Whereby it is clearly proved, that the Romish Church hath suffered wicked men, damnably to abuse Religion, without open or privy reprehension for the space of 55. years, and at length without open reprehension, when there was no remedy but it must needs be reprehended, wherefore if there be any grace in you, you will recant.    

The 28. article containeth 3. demands.  

1 If unity in Faith, austerity of life, sharp discipline, great penance, much fasting, large alms, godly devotion, obedience to higher powers, gravity and constancy in all cases, be not the signs of the true Church.  
IF you ask of true Faith, repentance, discipline, etc. these might be signs of the true Church, but if you mean unity in any faith, etc., as it seemeth by your words, the Mahometistes and Turks, are the true Church, for they have unity in their faith, austerity of life, sharp discipline, fasting, alms, devotion, obedience, gravity, Constance, etc. as much, or rather more than the popish church.   

2 Or be not more in our Church then in their Congregation, I recant.  
YOu have not unity in true faith: for you know not what it meaneth, but are utter enemies unto it, and in your own principles, there is no unity, whether the Pope or the Council be superior, etc. you may, as all hypocrites, pretend austerity of life, when you are most luxurious rioters, as the world knoweth: your discipline is not so sharp, but money will make it blunt: you have great penance but no true repentance, you have much abstinence from meats, which is the doctrine of devils, but you fast as little as other men: your alms are large but without faith, and therefore sin: your devotion is blind, and not godly, but like her mother Ignorance: you are disobedient to Christian Magistrates, submitting yourselves to Antichrist: your gravity and constancy in all cases, is better commended of yourself, then known of other men: Wherefore being void even of these, which you make the signs of the true Church, you are none of the true Church, except you recant.   

3 But if discord in religion, licentiousness in living, contempt of Discipline, rejecting of penance, loathsomeness of fasting, lack of zeal and devotion, disobedience to Magistrates, sacrilege, apostasy, breach of vows, unlawful lusts, wantonness in all life and manners, if these things, I say, agreed not better to the Protestants, than the Catholics, or if these be not the plain signs and fruits of a false church, and doctrine, I recant.  
WE acknowledge that in the outward face of our church, be many hypocrites, chargeable with these crimes that you speak of, and we yield ourselves guilty before God of grievous offences, that our life is not answerable unto our doctrine: Nevertheless we doubt not, but God for Christ his sake, will have mercy upon us. But if in life and conversation we be compared with you Papists, even the chiefest of your church, as Popes, Cardinals, bishops, Monks, etc. We dare approve our life to be honester both before God and men. You shall never be able to charge us with such riot, whoredom, adultery, incest, sodomitry, bestiality, murder, poisoning, necromancy, apostasy, blasphemy, etc. as both the world seeth to overflow in your Prelates at this day, and we are able to bring forth of your own Chronicles and Histories, to have been committed in times past: wherefore, for very shame, leave of this comparison. We meinteine no stews, neither of males nor females, we set forth no books in commendation of Sodomitry, we exact no tribute of Courtesans, to keep open bawdry, we privilege no writings that teach men to commit villainy, worthy of a thousand deaths. Therefore be not so impudent, to charge us with these crimes above the Papists, but rather forsake that filthy whore, the mother of all fornication, and recant.    

The 29. article containeth 8. demands.  

1 Let any Protestant in the world, prove unto me, that their church could rightly be called Catholic, which was so particular, that no man alive could name a place where any such church was.  
WHy might not our Church, when it was most hidden, be as rightly called Catholic, as the Church of the Apostles, when it was so particular, that it was contained in the narrow bonds of jury: for it is not called Catholic, because it should be every where, for that it never was nor shallbe: But because that where so ever it be, in parts, it is one body of Christ. The Popish church is not in every part of the world: For Mahomet's sect is in the greatest part. Many countries are Idolaters and the most part of them that profess the name of Christ, are not in the fellowship of the Popish church: And whereas you say: that no man alive could name the place where it was, you make an impudent lie: For although it were unknown, to the Papists, and enemies thereof, yet was it known to the true members thereof. It was in Italy, when Marsilius of Milan, preached: in France, when Waldo preached at Lions, and there about. In England, when Wickliff taught: in Bohemia, when john Hus, and Ieronyme of prague did flourish.   

2 Or that it might be called holy, which never had Baptism, or other sacraments, to sanctify any of her followers withal.  
IT had the spirit of God to sanctify the true members of it, and it had sacraments to testify the same: Also did not the Bohemians baptize: Were not pauperes de Lugduno baptized? etc. But if you count their Baptism no Baptism, why did you not rebaptize in Queen Mary's time, all those that were baptised by our Church in King Edward's time?   

3 Or that it should be one, which as soon as it grew up in the world, was divided into so many sundry sects.  
NOne of us will grant you, that our Church began first to grow, when it was last brought to light, and knowledge of the world: for it hath continued even since Christ. But if there arose, or were renewed many heresies, with it, that is no new matter, but an old practice of the devil. For as soon as the Church of Christ began to grow up after his ascension, even in the Apostles time, there were many sects and heresies, As the jews that maintained the law, they that denied the Resurrection among the Corinthians Hymenaeus and Philetus, Simon Magus, Cerinthus, Ebion, Martion, Basilides, Valentinus, Carpocrates, etc. So that there were many more heresies, at the first preaching of the Gospel, in, and immediately after, the Apostles time, then at the last restoring of the public preaching thereof unto the world in our days: And yet the Apostolic Church was one Church, and so is ours at this day one and the same.   

4 Or that it might be called Apostolic, which could never count by orderly succession from any Apostle, or Apostolic man.  
YOu are never able to answer the arguments that are brought to prove that Peter was never Bishop at Rome. And then where is all your brags of Apostolic sea, and succession, etc. But be it that Peter was there, except you prove succession of doctrine and faith as well as succession of men, your succession is not worth a straw. And our Church, which holdeth all the doctrine of the Apostles, and none other but the doctrine of the Apostles, shall be truly called, and found, the Apostolic Church, when your with all her succession of Antichristes whore, whoremongers, heretics, Sodomites, blasphemers, conjurers, etc. shall be Apostatical, rather than Apostolical.   

5 Or the secret, base, contemptible, defaced, and disordered Congregation, was ever of that majesty, that it might require the obedience of all Nations.  
HOw base, and contemptible soever it be, in the eyes of the wicked despisers of it: yet did it not only require, but also subdue all nations to the obedience of the Faith, so many as were ever subdued, in the days of the first Christian Emperors, and before. And sense, when it was most defaced by the tyranny of Antichrist, it was of such majesty, that it both required and obtained the obedience of the realm of Bohemia, and in process of time, hath obtained the obedience of almost all the nations of Europe. If the church of Rome retain the like majesty, why doth it not now, require the like obedience of all nations, both Christians and Turks. you will say: It requireth, but it can not obtain. Even so, I answer of our Church, it hath always been worthy to require: but it hath not pleased God, that it should always obtain.   

6 Or that it was ever able to gather general Counsels.  
THe four best general councils were gathered by our Church, and the Emperors, that were defenders of the same, and not by the bishops of Rome. Neither were they presidents in them, as it is manifest, that other men were Authors of the Canons, or distinctions: As of the Nicene, Alexander Bishop of Constantinople of the Constantinopolitan. Nectarius bishop of the Ephesine. Cyrillus bishop of Alexandria of the Chalcedonense. Anatolius of Constantinople etc. and in other general councils where the bishop of Rome was precedent, I answer as john patriarch of Antioch did, in the Council of Basile, his presidence was: Honoraria ad beneplacitum Concilij eyes data: non authoritativa, nisi ex concessione aut permissione habente vim concessionis aut ex tolerantia, that is: For honour sake granted to them so long as it should please the Council, and not of authority but either by grant or permission being of the force of a grant or else of sufferance. And I conclude as he doth, the Pope was never Precedent either of honour, or of authority, but by the grant or permission of the Council. And how is the Popish church able to gather general councils at this day? who will come at her calling? Except a few Spaniards, and a jolly company of buckram bishops of Italy? general councils of all the world, can never be gathered, but either when there is a Monarchy, or else (which is not to be looked for) that all the Princes of the world, will consent together.   

7 Or exercise Discipline.  
BEcause this demand hath been answered so often before, I will say the less now. The free course of discipline, in time of persecution may be hindered: As it was in S. Cyprians time, when the members of the Church be dispersed: but the power of discipline, hath always remained, and when occasion served, been executed: As the Bohemians, excommunicated the Adamites, and the civil Magistrates punished them by the sword.   

8 Or that these names, proper by scripture and Doctors of the true Church, could be ever challenged, by any right to their said Congregation.  
AS many of these names as are proper to the Church by scripture, or Doctors agreeing, with scripture, have been always justly challenged of right to pertain to our Church and Congregation.  
I mean these:  

1 Corpus Christi.  
Our Church doth rightly challenge, to be the body of Christ, which acknowledgeth Christ to be her only head, Saviour, Redeemer, Priest, King, Intercessor. etc. The Popish church can not challenge this name, because she doth not acknowledge Christ to be these only and wholly.   

2 Sponsa Christi.  
THe spouse of Christ, heareth the voice of Christ, and is ruled thereby, so doth our Church, therefore she is spouse of Christ. But the Romish church goeth a whoring after her own inventions, committeth gross idolatry, and will in no wise be ruled only by the voice of Christ, there she is not the spouse of Christ.   

3 Vinci dilecta Christo.  
How tenderly Christ loveth his Church, the true members thereof, which have received the first fruits of his spirit, do better understand in heart than can be expressed with words, & how he abhorreth the whore of Babylon the romish synagogue, the Scripture doth plentifully declare.   

4 Columba speciosa.  
Our Church, expressing the simplicity of a fair dove, may justly challenge this name: But the babylonical strumpet your church, in craft and subtility, is more like a fox than a dove.   

5 Domus Dei.  
THe true Church, in which we are, is the house or family of God, which he governeth by his stewards, the sincere preachers of his word. The popish church is the synagogue of Satan, where the preaching of God his word is despised, and the word itself, made subject to men's determinations and authorities.   

6 Columna veritatis.  
Saint Paul by this title doth admonish Pastors, and Preachers, how great a burden and charge they sustain, that the truth of the Gospel can not be continued in the world, but by their ministery in the church of God, which is the pillar and stay of truth, this their duty true preachers considering, are diligent in their calling to set forth the Gospel and to preach the truth. But the popish church, which is not the upholder, and maintainer, but the overthrower & oppressor of the truth, compelling it to give place to falsehood and error, can by no equity challenge this name, to be called the pillar and stay of truth, but rather of falsehood and lies.   

7 Civitas Dei.  
Our Church is the city of God, builded upon the foundations of the patriarchs, Prophets, and Apostles, jesus Christ being the head corner stone: ruled by the laws of God only, retaining that form of regiment and common wealth, that Christ himself hath prescribed. The Church of Antichrist, is founded upon seven hills, Apoc. 17. upon the traditions, dreams, fantasies, and devices of men, refuseth to be ruled only by the laws of God, hath clean altered and changed the form of regiment prescribed by God, & set up an other, full of Antichristian pride, cruelty, and tyranny. Therefore in no wise may be called the city of God, But Babylon the mother of fornication, Sodoma and Egypt, where our Lord is daily crucified in his members.   

8 Civitas supra montem posita.  
THis saying of our Saviour Christ in the 5. of Matthew, is not properly meant of the Church, but of the Apostles & their successors the ministers of the Church, even as these sayings: You are the salt of the earth, you are the light of the world, A city builded upon an hill can not be hidden, neither is a candle lighted to be set under a bushel. By which words, he teacheth them above all other men, to look diligently to their life and conversation: for as they excel in place and dignity, so the eyes of all men are set upon them. As a city builded upon an hill, must needs be seen of all them that come near it, so they being placed in so high an office and dignity shall be noted and marked above all other men. As a candle is not lighted but to be set on a candlestick & to give light unto all them that come into the house, even so a Minister and P●●●cher of God his word is not ordained for any other end but that he should shine before men in true doctrine and good manners. Hereby it appeareth how fond some Papists would seem to prove out of this place that the Church must always be visible, when the words are not applied to the Church, but to the ministers thereof, I know some of the doctors expound this place otherwise, but the context of the words doth plainly confute their error.   

9 Hortus conclusus.  
AS a garden or orchard walled in or enclosed with hedges, is more esteemed of the owner, than great broad fields, and the trees and flowers that grow therein are preserved and kept more safely, than such as are wild and grow abroad, right so the Church of Christ severed from the rest of the world, though it be small in compass, yet is it more esteemed of him then all the world beside. But the Church of Rome, which will not be enclosed with the walls or hedges of God his word, but wandereth at large after her own inventions, can not be called the enclosed garden of Christ.   

10 Fons signatus,  
THe true Church of Christ is also compared to a spring or fountain, which is shut in or sealed up from the profane waters of worldly vanities, ministering the water of life to all the children of God. But as for the popish church, which ishueth out of the bottomless lake, is a stinking puddle of all false doctrine and heresy, whereof the whore beareth a cup full. Apoc. 17. out of which all nations have drunk, Apoc. 18. So far is it, that she should be a well, sealed up by Christ.   

11 Sponsa Agni.  
THe description of the Spouse of the Lamb, set forth in S. john's Revelation, doth in all points most aptly agreed unto our holy Church and congregation. But the popish church, which is not content to be clothed in that white shining silk, which is the justification of Saints made white in the blood of the Lamb, but with the filthy rags of man's righteousness, Esay 64. is no Spouse of Christ, but the darling of the devil.   

12 Mulier amicta Sole.  
NO place in all the scripture doth more plainly set forth the estate of our Church than this 12. of the Apocalyps. She is clothed with the sun of righteousness jesus Christ, which is her beauty. She treadeth under her feet, the Moon of mutability, changeableness, and inconstancy, she is crowned with 12. stars, which is the doctrine of the 12. Apostles, the word of God. She is always fruitful, and persecuted by the devil and his members, but yet by Christ defended, protected, and provided for in all dangers and adversities. But the church of Rome, is that whore of Babylon clothed in purple and scarlet, gold, precious stones, and pearls, described Apoc. 17. sitting upon the beast with seven heads, which are the seven hills, and is the great city that had dominion over the kings of the earth.   

13 Habitatio fratrum in unum.  
ALthough this saying be not proper nor peculiar unto the Church only, but common to every society and fellowship of men that continued in godly unity, yet doth it most aptly agreed unto our Church, which holdeth one unity of doctrine, faith, and religion of Christ. But the Popish church how so ever it brag of unity, because their agreement is not in verity, can not be that cohabitation of brethren, which the Psalmist doth so highly commend.   

14 Mons Dei mons pinguis.  
THe hill which David so extolleth Psal. 68 is the mount Zyon, which though it be small, yet it excelleth the high and fruitful hill of Basan, because God had chosen it to place his tabernacle thereupon: even so the church of Christ, though it surmount not over kingdoms in worldly dignities and commodities, yet to such as David was, the little hill of Zyon is more worth, than all the seven hills of Rome.   

15 Sacra anchora.  
IN all the Scripture the Church is not compared to an holy Anchor, but in the sixth to the hebrews Faith in God his promises, is compared unto a sure & steadfast Anchor of our souls, upon which Faith seeing our Church is builded we may truly say that in our Church only is this sure anchor, which the popish church doth so much despise that she counted it heresy for us to fly unto Faith, tanquans and sacram anchoram, that is: As to our only sure refuge.   

16 Vinea Domini.  
THe Vineyard of the Lord is of his own planting, dressed & tilled by such husbandmen, as he hath placed in it, which will yield him fruit in time convenient. This agreeth aptly unto our Church, which alloweth no plant, but such as is planted by our heavenly Father. This vinyeard can not the popish church be counted, which plucketh up the vines planted by God, and in the steed of them setteth thorns and thistles after the devices of men.   

17 Terra viventium.  
THe land of the living in scripture signifieth this present life, as: I trusted to see the goodness of the Lord in the land of the living. that is: Although I was near death, yet I believed that God would preserve me in this life Psal. 27. And unto Doeg, he sayeth: Psal. 52. God shall destroy thy root out of the land of the living. that is: Out of this life. Also Ezechias, in his psalm. Esay. 38. I shall not see the Lord, even the Lord in the land of the living. that is: I shall no more praise God in his temple here in this life. And when you shall bring forth a place of scripture where it is properly applied unto the church, it shallbe an easy matter to prove that we only are the lively members of Christ, which abide in his body receiving all benefits of life from him which is our head: And easy it willbe to prove that you are the land of the dead men, which are strangers from the life of God Ephes. 4. which are alive in this world and not dead unto Christ.   

18 Regina in vestitu deaurato circundata varietatibus.  
ALthough this saying alleged out of the 45. Psalm, be figuratively meant of the church, as it is literaly spoken of Pharaos' daughter whom Solomon married: yet being alleged not after the truth of the Hebrew but after the error of the old translation, I will not interpret it contrary to my conscience (as S. jeronym faith) according to that corrupt version but according to the truth of the text, which is: The Queen in a garment of gold of Ophir, As for compassing with varieties, it is not in the text. By this figure the spiritual magnificence of the church of Christ gathered of the Gentiles is set forth unto us, and therefore let not the Papists dream that material gold is the ornament of Christ his spouse, but as it is before said, of the whore of Babylon.   

19 Ecclesia magna.  
20 Populus gravis.  
David in the 35. Psalm promiseth that he will give thanks unto God after his deliverance, in a great company and solemn assembly of people, such as was wont to come together at the holy meetings in the Sanctuary. This is the true and the simple meaning of this text. And it were to violent an interpretation to enforce it to be a prophesy of the church of Christ, although it be true that the church is a great congregation and a mighty people, yet remembering therewith that in comparizon of all the world it is as Christ himself calleth it: A little Flock.   

21 Archa Noe.  
IN the Arch of No, as S. Peter testifieth 1. Pet. 3. but a few, namely 8. souls were saved in the water, even as many as were obedient unto the voice of God, the whole world beside were drowned. Wherefore how few soever we be: As the Papists say we are not many, so long as we obey the voice of God, we doubt not but we shallbe saved in the Arch. And the Papists with all their universality and multitude, despising the law of God, shall perish with the wicked world.   

22 Tabernaculum altissimi.  
THe old Tabernacle was a figure of the true Church, and we know that none shall devil therein but such as be described in the Psal. 15. Therefore let the Papists brag as long as they list of the Tabernacle of the highest, yet shall they not devil there, neither shall they rest in his holy hill, because they be not endued with such virtues, springing of true, and a lively faith: As in that Psalm be set forth.   

23 Ager & area Dei.  
THe church is the field and flower of God, in his field he soweth none but good seed, & the chaff shallbe purged from his flower. The Papists are some of these tars, whom the envious man hath sowed while men were a sleep, and the chaff, which after it be purged from the corn together with the tars shallbe burned in the unquenchable fire.   

24 Mater fidelium.  
Jerusalem that is from above is free, which is the mother of us all, which embrace jesus Christ as our only Redeemer from the bondage and curse of the law. As for that step mother of Rome which bringeth men into captivity through ceremonies and traditions of men: Begetteth unto bondage as Agar did, and is become the mother, not of the faithful, but of abominable fornication Apocalip. 17.   

25 Nutrix Christianorum.  
THe church of Christ is the Nurse of Christians, which bringeth them up and feedeth them first with milk, and afterward with stronger meats according as they are able to receive it 1. Cor. 3. Heb. 6. But Rome, which feedeth her babes with poison of man's traditions in steed of the milk of God his word, & will rather see them famish than they should taste of God his word, may well be a nurse of Antichristians, but never did good unto Christians.   

26 Ecclesia orthodoxa.  
TRue opinions are confirmed out of the word of truth, wherefore our church which holdeth no doctrine, but such as is tried by the word of truth most truly may be called the true believing church. Contrariwise, the Popish church which so manifestly dissenteth from the word of truth that she dare not be judged thereby, but most blasphemously submitteth the same to her corrupt and false judgement, may justly be called a false believing church.   

27 una, Sancta, Catholica.  
28 Apostolica.  
THis hath been often proved before: And namely in the first, second, third, and fourth demands of this last Article.   

29 Vxor de later Christi sicut Eva de later Adam.  
AS S. Augustine sayeth: The church of Christ is taken out of his side: as Eve was out of Adam's side, which so long as she obeyeth the voice of her busbande, is not deceived by the serpent: But if she be absent from him, that she be not instructed by him, she is deceived by heretics Augusti. De Genes. contra Manichaeos' libro. 2. cap. 24. & 26. by which place of Augustine it is proved that the Church may err, if she be not ruled by the word of God.   

30 Domus Pacis.  
THe church may be called the house of Peace, because there is in it Peace and agreement in the chiefest Articles of the Faith, or because in it is taught us the Peace and reconciliation wrought by Christ, whereby we knowing that we are justified by faith, have peace with God. Rom. 5. But neither of these pieces are in the church of Rome: for there is dissension in doctrine and their doctrine dissenteth from the truth: as for the peace of conscience is altogether unknown unto Papists, even as the justification of Faith, by which only it is obtained.   

31 Domus Refugij.  
THe house of Refuge or defence may also be applied to the Church, out of which is no salvation: And in whose bosom it becometh every man to rest, which shall look for the refuge and defence of God. But God forbid that any man should seek for refuge or help at your church, which must be overthrown with such violence as a great millstone that is cast into the Sea, and shallbe found no more Apoc. 18.   

32 Domus Veritatis.  
AS our church is the pillar and stay of truth, so is she also the house of Truth, which knoweth nothing but him that is the Truth itself jesus Christ and his most holy Scripture: In which this truth is signed and testified. But your synagogue is the house of lies, where beside men's doctrines and traditions which are nothing but lies, there be also leaden legends of lies, Promptuaries of lies, Festivals of lies, and other infinite books of lies.   

33 Societas Sanctorum.  
HOw should not our Church be the society and fellowship of Saints, which is sanctified and purged by the blood of Christ, which hath received the spirit of sanctification, by which we cry: Abba, Father, which is guided and governed by the most sacred and holy word of God. And how can the Popish church be the fellowship of Saints, when she refuseth the sanctification of Christ his one oblation and sacrifice, as sufficient to make them perfect, which scorneth at the spirit of sanctification, which can abide any thing, rather than to be directed only by God his holy word: Finally which acknowledgeth no saints, but such as the most unholy Pope, for money doth canonize and make saints.  
Prove unto me therefore that these excellent and proper callings, can agreed to any disordered company or Congregation, or to any unknown society of men: but only to the true Church of Christ spread throughout the whole world by Christ's his promise, and by virtue of his spirit, continued in truth and grace from falsehood sense Christ's time, and I recant.  
AS many of these excellent names, as in the word of God, or the doctors agreeing with the word of God, are proper or pertaining to the true Church of Christ, so many have I proved to be proper and pertaining to our most holy and well ordered Congregation. And moreover that they can in no wise be rightly applied to that most abominable, Idolatrous, and disordered synagogue of Rome, which is utterly departed from the faith, giving heed to spirits of error, and doctrines of devils, being so lively painted forth and even pointed fotth by the scripture to be that Antichristian church, whereof the holy Ghost prophesieth, that no man, except he will wilfully be blind, can be ignorant thereof, so that if you be not stark blind, and given up into a reprobate sense, when you consider these things you will recant.  
Let any man therefore alive answer directly and plainly without colour or fraud of words and unprofitable digressions to the foresaid or any of the foresaid demands, and I shall willingly leave the known Church & plain way of Salvation, and wander in the woods to seek after them, and their congregation.  
IF you had not added this conclusion, we might have conceived some hope, that upon further instruction in such matters as troubled your conscience you would have been contented to be reformed after God his word, and good counsel. But now you declare that you are so obstinately bend that what so ever be proved against you, you will not receive it as truth but yield unto it perforce. As for me, Although I know there are very many which with more learning and eloquence could have answered your demands, yet being such as they are, I submit myself to the judgement of all them, that be learned and godly minded, whether I have not directly and plainly, without colour or fraud of words, & without all digression answered the same, so that I doubt not, but as many as are tractable, and stayed upon these doubts only, may be fully persuaded by these not very long and yet sufficient Answers.  
THE END.