DEMANDS TO BE PROPOUNDED OF CATHOLICS TO THE HERETICS. By Richard Bristol, Priest, and Doctor of Divinity.  
Taken partly out of his late English book of Motives to the Catholic faith, partly out of his printed Latin book of the same matter.  
For john Heigham. With permission, Anno 1623.   
Mat. 16. 
Aedificabo Ecclesiam meam: & portae inferi non praevalebunt adversus eam. I will build up my Church, and hell gates shall not prevail against it.  Marc. 1.3. 
Caelum & terra transibunt, verba autem mea non transibunt. Heaven and earth shall pass: but my words shall not pass.  
Hic libellus est Catholicus, elegans, apprimè utilis, & praelo dignus.  Ita testor Gulielmus Alanus, S. Theol. Duaci Professor Regius.  

DEMANDS TO BE Propounded unto all Heretics.  
UNDERSTANDING (gentle Reader) that many are desirous of my late book of Motives to the Catholic faith, who notwithstanding cannot come thereby, partly because there were but few printed, partly because a great part of those few fell into the Heretics hands, God so ordaining it in testimonium ills, for a witness unto them: and not minded to repair the Print, although of some desired: I thought good, for some satisfaction of the said, and for further propagation of the truth, to the salvation of my dear deceived countrymen, to set out this little Panflet. which albeit to some may for the quantity seem but a trifle, yet whosoever will vouchsafe to peruse it, shall find it (I trust) full of most just & weighty considerations to believe the Catholics, of this time also, and not the Heretics.  
The manner of it I have conceived by way of Demands to be made by Catholics unto Heretics, to confound therewith the obstinate, and to convert them that be more tractable. And although in these Demands I will be very brief, as only to put the learned in mind of that they have read or may read, and to show them how to use it, to profit both them selues & others: yet shall I touch the matter in every one of them (by the grace of God) sufficiently for all sorts. But if any man desire a larger declaration of them, he shall in my late book of Motives for most of them find enough; and for all of them much more in my latin book (which work, them only promised, he hath since most learnedly performed) of the same matter, and that somewhat of an other sort, & in another order than I did before in English, which by these Demands may partly be conjectured. Beseeching most humbly the decevers, if they shall clearly see in their consciences, that they can not reply to these Demands; that then they will for Christ's sake vouchsafe to be good to their own souls, and to spare the silly people.  

The 1. Demand. Touching the disputation made at Carthage.  
FIRST then in the name of God, let it be demanded of the said deceavers, or of any other Heretic, and especially of them that will seem to be learned, whether they have not read or heard of Collatio Carthaginensis. The conference, or disputation made a Carthage in Africa, almost twelve hundred years ago, between Saint Augustine (on the one side) and his fellows the other Catholic bishops of that Country; and on the other side the Bishops of the Donatists, who were Heretics, likewise of that Country. Which disputation being then presently taken word for word of diverse swift Notaries, was afterwards more briefly written by S. Augustine himself, and is at this day to be seen in the seventh Tome of his works, in his book called Breviculus Callationis: An abridgement of the Conference.  
If they know of the said conference, let them then be asked, whether the Question there between the Catholics and the Donatists, were not the same that is now between the Catholics and the Protestants with all other Heretics of this time: to wit, Which of us have the Church of Christ, whether we, or they. And because these Heretics call earnestly for plain Scripture, and make as though they would yield most gladly thereunto: Let them say, whether those Catholics did not bring for their church very many most plain testimonies of holy Scripture: as is more orderly to be seen there in another book of S. Augustins, named De unitate Ecclesiae: Of the Church's unity. Whether S. Augustine (I say) and those other Catholics, did not there most manifestly and most mightily out of the Scriptures, prove a visible Church, beginning visibly at Jerusalem, & lasting visibly not only unto their time, but also unto our time, and even so continually to the world's end. And whether such a Church make not as much against the Protestants, and all other Heretics, as against the Donatists; and as much for us that be Catholics now, and for such as shall be Catholics at any time to the worlds, end, as for S. Augustine and the other Catholics of that time: because neither the Protestants, nor no other Heretics, no more than the Donatists, have so lasted, or ever shall so laste continually, nor no other company of Christians, but only ours.  
Finally, if they will say, that S. Augustine and his fellows there did not, nor could not out of the Scripture, prove sufficiently such a Church, let them be demanded whether they dare take part with the Donatists against those Catholics; and whether they will, or be able to answer their Scriptures, for and in behalf of those Heretics. At leastwise, because they talk so much of scripture, and of only Scripture; whether they be able all the pack of them (as S. Augustine also there requireth of the Donatists) to allege for their own Church, or Churches, so much as one plain text of Scripture (as he there allegeth for our church, in manner aforesaid, very many, and very plain, showing also there, that it cannot err) whether they can bring us (I say) in so weighty a matter, as whereupon dependeth all our controversy, any one plain saying of holy Scripture, to prove that Christ's Church beginning visibly at Jerusalem, should so continue but a time, and then afterward should utterly either perish, or vanish away: & that many hundred years after, one Luther in Saxony, or one calvin at Geneva, or any other in any other country, should bring it to life, or to light again?   

The 2. Demand. Building of the Church.  
WHEREAS Christ & his Christians have, besides Schismatics and Heretics, two other kinds of enemies, to wit, Panimes & jews: & whereas the ancient writers have made many goodly books against those enemies, either to confound them or to persuade them, that Christ is God, as it was then, in the first beginning of Christians, very necessary for them so to do: Let the learned Protestants be likewise demanded, whether those christian writers in those books have not made, amongst others this argument, to prove that christ is God: namely Saint chrysostom, both against the Panimes, in his book named, Contra Gentiles demonstratio, quod Christus sit Deus: A plain demonstration against the Gentiles than Christ is God, and also against the jews, in the second of his five Orations that he made against them.  
That Christ (I say) is God, because his church, although it had but a small & poor beinning, & even then very many, very mighty, and very fierce enemies, yet could not, nor cannot ever possibly be suppressed: but contrariwise, being in the beginning as it were but one little sparkle of fire, & whole floods, yea seas of persecutions being poured out upon it; yet could it not be extinguished but contrariwise (I say) partly hath, and partly shall set all the world on fire, first or last bringing all to christ: according to Christ's own prediction, which he also doth there allege: Aedifieabe Ecclesiam meam, 
Mat. 16.  & Portae inferi non praevalebunt adversus eam. I will build up my church, and Hel-gates shall not prevail against it.  
Now let it be considered, whether this argument do hold, if it be true which they say, to wit, that the church of Christ was not invincible, but that it hath been these many hundred years quite suppressed; yea & in Chrysostom's own time no church of Christ at all. For they know, if they grant that them to have been the true church, that they must grant also ours now to be the true church, as being all one with that. If then they will say, that this is not a good argument, let them be further demanded, whether they dare take part also with the very jews & Paynims against the Christians, yea and against the Godhead of CHRIST himself; and whether they will go about, or whether they be able (which the jews and paynims were never able, nor never shallbe able) to answer this argument.  
And then again: How they can for shame say, theirs to be the Church of Christ, & not rather a plain Apostasy from Christ, that must needs labour to answer the arguments of CHRISTIAN men, which they have made against such infidels, to prove that Christ is God. And therefore again, whether it be not a sufficient Motive for any Christian man to be of our Church, which he so plainly seethe, & anon more plainly shall see, to stand upon the very same arguments against these Heretics, whereupon the Divinity of Christ himself doth stand against the jews and Painymes.  
Finally let them consider, whether it be not evident by this, that when they talk so much of Persecution, to bring us thereby into envy, and themselues into favour, they do not give wise men occasion to mark that they cannot be the Church of Christ. For Persecution is not a Motive of itself alone to believe any. Otherwise not only one sort, but all sorts should be believed, because all are persecuted, 
julij. 22. Stow.  as themselves of late did burn certain in Smithfielde.  
But persecution is a Motive after this sort as S. chrysostom here doth handle it, to wit, that Christ must be believed to be God, because, according to his own saying no persecution could, or can overthrew his Church, which being once granted, that the Church of Christ (I say) always standeth & continueth, let the Heretics say, whether they had any cause to rise: and therefore if they be wise, let them lie down again, & return to the Church and save their souls.   

The 3. Demand. Going out.  
WHEREAS it is manifestly written in the holy Scripture of the Apostles acts, 
Act. 2.4.5. & 28. Act. 15.  that the Church of Christ, (a) began visibly a Jerusalem and visibly growing on, (b) came at length also visibly to Rome. Whether the Protestants can show us out of Scripture or story, that the Romans (with whom, as it is manifest, we agree in all points) who then were in the church, went again out of the Church, forsaking at any time the communion or company of other christians then living, and making a new several church or company by themselves asunder. So, as it is known themselves have done, being first of our company: and their Captains, for the most part also of our Monks & Friars as Luther Oecolampadius, Hooper, Bale, with many others: and afterward breaking from our company by disobedience, and contempt of their ordinary Superiors: and so, seditiousely setting up these factions of theirs, which now we see. Whether also they can name us any company, that ever since the Apostles time so did, and obstinately stood in it, that was not Schismatical?  
As it is plain, that they are Gono out, so it is plain (I say) that we never went out, whereof it followeth sensibly, that as they be not within, so we be still within And therefore let them be urged, what they can say to this, either for themselves, or against us. Or rather let them, if they be wise, give over, and quickly without more a do come in again.   

The 4. Demand. After rising.  
WHETHER they be able, to name any time, since the Apostles time, when our Church first Arose: Or (because they refuse not only our company, as schismatics, but also our Faith as Heretics, and also almost all our Religion, as plain Apostatats) whether they can name any certain Author and first beginner of the peculiar Articles of our Faith and Religion, but Christ and his Apostles only? Let them be urged to name the Article, the time, and person. Sure it is, that they can name no such.  
But on the other side, it is evident, that their company or companies began, of late; the Author thereof is known, the time of his rising not only recorded in Histories, but also fresh in the elders memories, and very many Articles of his Doctrine before unheard of. Many such companies are noted in Histories, rising so with new Articles, after the beginning of the church as Novatians' Sabellians, Arrians, Pellagians, and very many more. Now for defence of their own doing, let them look amongst them all, and name us some one of them, that notwithstanding this their rising afterward, was not Schismatical, nor their Articles Heretical? Sure it is again, that they can name no such, and therefore is it evident, both that we be still the true, and Primitive or first christians: and also that they be of a new false making, and not true christians.   

The 5. Demand, Wondered at.  
ALso whether at any time the christian people wondered at our Religion & Doctrine or any point thereof, as than first appearing, and afore not heard of: and whether the Pastors and Doctors of the church then presently controlled the same as new & diverrs from the Doctrine that was before? And whether that all Heresies were not so wondered at, and so controlled at their first appearing? WHETHER also that which seemed so strange to them that stood in unity, which was so gainsaid & resisted, in books Disputations and counsels, by them that had the charge of the Church of Christ, were not always Heresy, & the Professors of it (if they were obstinate) always Heretics, without exception?  
As our doctrine therefore, which even from Christ & his Apostles, is come quietly to our hands without such contradiction, is sure and Catholic: so that of the Protestants and Puritans, which was straight with the sword of God's Church sticked in Luther, and never since hath ceased to be by learned Catholic men confuted, and hath been by a General Council also examined and accursed, 
At Trent  nor never shall be able to get one day of quiet possession, but ever oppugned and assaulted, until it be quite again dispatched, as all other heresies have been before it: is most certainly without all doubt heretical.   

The 6. Demand. The nature of Catholics.  
WHENSOEVER there was such Going out, and such after rising of some, & such wondering at it of others: whether all ways then, in talk & in books, one sort of Christians were not commonly called Catholics, 
Aug. con. ep. Fund cap. 4 & de vera relig. c. 7  and well known by that name. And whether the said Christians were not always true Catholics; & so at length of all men confessed to be, 
Victor deperse-Vand. l. 3. fol. 34  whatsoever smoke for a while their enemis made against them, by putting other names upon them?  
And now at this time of their Going out, & new rising, let them say, whose name that is, ours or theirs? for example: At Paris very lately a young Gentleman of our nation, called M. Culpeper, lying on his death bed: the night before he died, there came unto him a country man of ours, as he said, upon a message, And being there upon admitted unto him, by them that were about him praying for him & teaching him how to dye; after that he had done his Master's commendations, by & by he broke out, & said unto him in these very words: O Master Culpeper, In any case renounce the Catholic faith. Now, who heareth this, and knoweth not, what faith that good fellow meant? as himself also would not so have spoken, but that he knew well enough, the term to be neither strange, nor ambiguous, nor obscure? Or whether should I also not be understood if I should tell further, how the Gentleman died catholicly, notwithstanding, & that a little before his death he said, as in an agony to a Catholic learned holy man, his leader and director in soul matters that stood then by his bed side: O tell me, I pray you, am I in the right way? And he assuring him that he was: That is well, quoth, he: And will you go with me: The said catholic affirming, that he would: That is well, quoth he again: and so lay still a while. And anon again he said But tell me, I pray you, am I right? And he again with good words assuring him: That is well, saith the Gentleman again: And will you go with me? Then after his answer, a little silence again: and with very cheerful countenance the Gentlemen sayeth: O now I see myself, that I am right. Behold, my good Angel hath most glorioussye appeared unto me, and shown me the door open for me, that I nay even now enter in. But you (quoth he to the good man, with whom he talked) may not yet come. And so lying a while longer with a smiling countenance, gave up his happy ghost: 
jul. 24.  Dying, I say, a Catholic By which name here I ask the Protestant, whether they know not what I mean? As likewise in all other books written now adays, when they happen commonly upon that name, whether they or any body else stagger at it as not knowing, whether we or they are meant thereby?   

The 7. Demand. The name of Heretics.  
LIKEWISE, whether they that have been of christian men, at any time since heresies first rose, commonly called Heretics, & plainly known by that name, have not always been heretics also indeed, and so ever in the end, 
Soz. li. 7 ca 4. Iren. li. 3 ca 15.  of all men confessed to be. Let them run over the Ecclesiastical Histories, and writings of the Fathers, and bring us some exception.  
And let them say withal, at this time, whose name that is, ours or theirs. As in books written now a days; upon whom that name runneth, and that so roundly, that the Reader (I warrant you) whosoever he be, never sticketh at the matter, but knoweth well of whom he readeth, to wit, of them, and not of us.   

The 8. Demand. The Name of Protestants.  
WHETHER out of all this time since Christ's Ascension, 
Hier. con. Lucif, Aug. de vtil. credit. c. 7. Chris. ho 33. in Acta. Ire. li. 1. ca 20. Lact. li. 4. c. 30. Opt. li. 3.  they can bring us any that in respect of the doctrine, which they did profess, or in respect of the several company, with which they did communicate, had a new name, made of some man's name, or otherwise taken up; whereby they commonly termed themselues, and in the world generally were termed, and immediately known thereby (but if they were obstinate) they were ever Heretics or Schismatics: as Arians, Pelagiaus, Donatists, etc.  
Again, at this time, which of us have such new names, as whose names these be, Protestants, Puritans, Precisians, Unspotted brethren, Fellows of love, Superilluminate, Porklinges, Lutherans, Caluinistes, anabaptists, with many such more? And further let them be asked, whether they can avouch their common slander, that among us also there are such names, as Dominicans, Franciscans, jesuites, with such other names of our Religious? Let them tell us then, what several article of faith, or what several communions those Religious have: and briefly, whether it be not evident, that they, & we that are not Monks, be both of one faith, and both of one communion, that is to say, both frequenting the same churches, and the same Sacraments. And as for the name of Papists, let them show, that it was ever heard of before Luther. Sure it is, that it was not: & therefore can it not be the name of us, who (by their own confession) were many hundred years before Luther was borne; and not all that while without a name, but then, and now, 
Aug. de vtil. credit. c. 17. & to. 6. Ser. con. Ar. & Col. 3 diei. nu. 2. Basil. ep. 71.  and ever named Catholics, although it pleased Luther to nicke-name us Papists, as other Heretics afore also nicke-named the true Catholics, our forefathers, calling them Homousians, Caesarians, and such like.  
Let them tell you this also: why they do not term us by some one Pope's name, as, Gregorians of Gregory, or Leonians of Leo, that was when Luther began, or in like manner of some one or other. So as we term them of Luther Lutherans, of Caluin Caluinists, and others, Arrians of Arius, Pelagians of Pelagius etc. Why (I say) do not they likewise term us by the name of some one Pope, but generally Papists of Pope, whereas there have been Popes always since the Apostles times? What is the cause of this difference in our dealing. Let them (if their wisdom can) give me any other cause, but only this which bitterly condemneth them, and plainly cleareth us: That, whereas we have truly to charge them, and all other Heretics, with following some one man, that was a new Master, and a deviser of some new doctrine: they cannot so charge us with any one Pope at all, because the Pope's doctrines that we do follow them in, were not at any time newly devised by them, but received of the Apostles, & so kept continually of them all, even unto this day. And therefore Luther having nothing to charge us with in this foresaid manner, invented this general term of Papists, manifestly against himself, being rightly scanned, as the wise do see.   

The 9 Demand. Conversion of Heathen Nations.  
WAEREAS Christ did say that All Nations should be converted from their Paganism, and be taught, 
Io. 10 16. Mat. 28 19 Mar. 16.20.  and hear his Gospel preached unto them: and whereas his Apostles began most gloriously to do the same: let the Protestants be asked, who they are, that did, and do accomplish the same? 
Rom. 20 c. 18.  whether they ever converted any Nation from Paganism to be Christian, and not rather do only averte Christians from the faith of Christ, so as all other Heretics have done before them? And on the other sid, whether they know not, how even at this present our church filleth very many & most ample Nations of the East, and west India with the Gospel, & knowledge of christ? And whether they do not confess themselves, that likewise all the other Nations, which have been converted within these 1000 years, which are very many, were converted by our Church? Then, of other nations afore converted, let them be urged to name any one, either converted by them, or not converted by us, but by some other Church and to some other Gospel, or some other Christ?  
Finally let them peruse all Histories, & report truly, whether they do not all note, those nations, then to have been converted unto christ, when they were converted unto our Religion: & if any but we chanced to have to do with the conversion of certain, that their conversion was never accounted right and good, until they were amended by us, and (namely) united to the Sea of Rome. And therefore let them be asked, whether we be not, or who else be Christ's witnesses usque ad ultimum terrae, 
Act. 1.  even to the furthest end of the earth.   

The 10. Demand. Touching Miracles.  
WHEREAS again Christ confirmed his own preaching to the jews by working of Miracles, 
Io. 10.37. & 12.37. &. 15.24. & 20 30.31. Mar. 16.17. Io. 14.12. Mar. 16.20  & sending his Apostles with their Successors to convert all other Nations, promised and foretold, that he would comfirme their preaching likewise with Miracles, as also the Gospel saith that he did.  
We ask the Protestants, whether they know not by Histories, that at the conversion now of the Indeses, and afore also at the conversion of those other nations, by our church, great Miracles are, and evermore were wrought by our preachers. And whether it follow not thereupon, that our Preachers are they, whom Christ sent out, and with whom christ worketh: & that their preaching is true, as Christ's preaching was true, and his Apostles preaching true, and that our Nations therefore be well converted as S. Peter, S. Barnabee and S. Paul do prove thereby (I say, by Miracles) that the first Gentiles were well converted by them? 
Act. 11.17. & 15.9.12.   
And besides the first conversion of Nations, whether they read not in most approved authors, that afterward also almost continually in every Nation of our church, most undoubted Miracles be, and have been wrought, innumerable holy men and women of our church approved and honoured by God with that gift, as S. Bernard S. Francis S. Dominicke, etc. and very many articles & points of our Doctrine also in particular so confimed, as the B. Sacrament, the sign of the Cross, Relics. etc. In so much that the ancient Christians writing against the jews and paynims for the Godhead of Christ, 
Aug. de civi. Dei lib. 22. ca 5.8. & de vtil. cred. c. 14.15 16. & Re. lib. 1 cap. 14. Chry. to 5. cont. Gent. de vita Babila. col. 885.  do first show, that the miracles of Christ himself and his Apostls were wrought to set up avisible Church, that should continue for ever (whereof it followeth, that all Heretics do rise in vain:) And secondly they do by such Miracles of the Church, as I have said daily to be seen, prove unto those Infidels the Miracles of Christ and his Apostles, recorded in the holy Scripture, which those Infidels did deny, because they did not see them.) Let the Protestants therefore be asked, whether they dare join here in also with the Infidels against the christians, and answer for them, that the argument is not good, because these Miracles of the Cross, and of Relics, and such like are not Miracles, but illusions. And then when they shall by and by hear the Infidels say even so also of Christ's & his Apostles Miracles, let us see a God's name, how wisely the Protestant's will reply, & show them a plain difference between Christ's Miracles, and our Miracles? Or rather shall we not see them hereby not only confirm the Infidels in their incredulity, but also prepare weak christians to infidelity, yea & themselves also ready to give over thereunto: as in our country (God help) who seethe not?   

The 11. Demand. Touching England our own Country.  
AND here namely of our own Country a few questions: whether it be not plain by the History of Venerable Bede our Countreiman, and other Authors that our English Nation a thousand years ago, in S. Gregory's time, was converted 
a lib. ca 23.  by men of our catholic Roman church? and converted to all points of our catholic Roman Faith, as 
b lib. 1 ca 26  Mass, 
c lib. 3. k. 14.24  Purgatory, 
d lib. 1. c. 32  Saints, etc. And, that our said conversion was confirmed then 
e lib. 1. ca 26. l. 2. ca 2. l. 4. ca 13 f. lib. 1. ca 4  by wonderful Miracles.  
And if this be not enough, whereas the Britons or welsh men were converted before us more than four hundred years, above fourteen hundred years ago, in S. Eleutherius time: whether they were converted by S. Eleutherius to one faith? and we English men by S. Gregory to 
a lib. 1. c. 7.8.15.18  another faith? Or, whether 
g lib. 2 ca 2  the greatest point, wherein the Bipes of Wales differed from our Apostles, were not about the Sunday upon which Easter should be kept, which the Protestants pardy (although ignorantly, and falsely) make to be no great matter. And, whether in that point also, and in any other of less weight, wherein they did differ, the truth were not (even by the Protestants own confession) on our Apostles side, & not upon the welsh men's side.  
Now for them to depart from this faith so long continuing, so confirmed, so ancient, so close to the Apostles time, & therefore (as also because it came from Rome) sensibly apostolical? having also the plain divine testimony of so many Scriptures, 
Ps. 71. b. 10. & 96. a 1. Isa. 41. a 1.5. a 2. a 4.49. a 1.60. 5. b. 9 Soph. 2. a 11.  as amongst the conversion of Nations speak expressly of Islands: let them say, what moved them? what Miracles did Luther work? what Miracles did calvin work, or any other of their new masters, and false Apostles? yea what other thing carried away our country into this Apostasy, but only sin, as all the world knoweth? & the same also daily so filling it with all kind of sin and wickedness, that there must needs follow of it, destruction both temporal and eternal?   

The 12. Demand. Visions.  
Whether they know not that both in 
a Bed. Hist. l. 2 a 6.12  our Country and also in all other Christian nations, innumerable holy Persons of our communion, & very many points of our doctrine, have been by God from heaven approved with most undoubted visions, & them also very often sensible: as for example. The 
b Amb. serm. 61. Aug. de unit. Ec. cap. 26. Paulin. ep. 12. ad Seve c. Io. 1. c. 33. Act. 2. c 17 & 22 b 6. 2. Cor. 12. a 1.  Relics of S. Geruasius, and Protasius revealed at Milane to S. Ambrose himself; with infinite more of like sort? And whether it be not evident (c) in the Scriptures, that God used the same means to commend unto us Christ himself, & his Apostles, and their doctrine? And therefore whether it be not likewise evident, that whiles they scoff at all visions, they prepare the world hereby also to scoff at Christ himself.  
Finally ask them, why, when they are disposed to scoff at visions, they go to certain obscure writings, and pick out of them that seemeth for their purpose? Why are they afraid to do so with the foresaid visions of S. Ambrose, and innumerable other such like, most famous, and most certain, which make no less against them, and no less for us, than those others that they account to be uncertain.   

The 13. Demand. Honour of Crosses.  
WHETHER they have not read in ancient Christian Books made against the paynims, also this argument, to prove that Christ is God: because although a Galous tree, and every other instrument of execution, be accounted a vile and unhonourable thing; 
Deut. 21 d. 23. Gal. 3. b. 13.  & of all a cross was accounted most vile, & most accursed: yet Christ hath set his holy Cross in such high honour, & estimation, that Emperors and Empresses, Kings, & Queens, and all other, men & women, do not only think themselves happy, if they can get never so little a piece of it, putting it most honourably in silver and gold, and so hanging it about their necks; but also make very great account of the only signs thereof, setting it even in their Regal crowns, and daily printing it in the most noble and most notable part of their bodies, even in their foreheads. In so much that S. chrysostom saith boldly thereupon: Vellem audire à Pagano etc. 
Chrys. to. 5. con. Gent. quod Christus sit Deus. col. 1033  I would fain learn of a Paynim, how it is that the Sign of so cursed a death is so much desired of all men, but only because great is the power of him that was crucified?  
Ask the unsigned Heretics, what they can answer here for the unsigned Panym? yea whether they be not ashamed & weary of that Religion, that cannot be defended without partaking with the Paynims against the Christians, nor without answering the arguments of Christ's own Divinity: which yet they are not able to do? And let Christian people remember, that Christians have ever used to cross themselves; & that therefore these uncrossed Protestants, unlike and repugnant to Christian men of all times, stand post alone. And then let them further consider, whither so desert away is like to carry them, if they return not the sooner to the common Christian way.   

The 14. Demand. Virtue of Crosses.  
AGAIN, whether they have not read in such Books, 
Chrys. ibidem. Eus. de laud. Constant. pa. 365. 266 367. Lact. l. 4 cap. 27.  not only (as I have now said) the Honour of the holy Cross, & the very Signs of it, but also, and much more, the wonderful power and miraculous virtue of the same, both (I say) of Christ's most holy Cross, and also of the very Signs thereof, taken and used in argument, to prove unto the Painyms, that Christ is God? As, because the same driveth away Devils out of Idols, and out of men's bodies, and healeth all diseases, & raiseth also many times the very dead themselves. Let them show the Painims then how this argument also may be answered, if they can. Or rather let than forsake that Religion, that so joineth with the Paynims against Christ? and return to Christian men & stand with them for Christ.   

The 15. Demand. Honour of Saintes.  
WETHER they read not like wise in such books, 
Chris. ibidem. Aug. ep. 42. & in Psa. 44. Theod. de Cur. Grac. affect. l. 8.  also this argument to prove unto the paynims, that Christ is God: Because he hath set his holy servants in so high honour, that the very highest, as Kings and Emperors, & all others do pray unto them, and run to their very Graves and Relics, and, think themselves happy, if when they be dead, 
a chris. ibi. Col. 1033  they may be buried, not only by their Bodies, but also nigh to their chapels. Let them therefore here again help the Painims, if they can. Or rather let all true Christians look to themselves, and defy both the Painims, and them.   

The 17. Demand. 
Chris. to 5. cont. Gent. de vica S. Babyla. Theod. ● ibidem Aug. d. Ciu. l 22 cap. 9  Virtue of Saints  
AGAIN, whether they read not in such Books, not only (as I have now said) the Honour of Saintes, and of their Relics, but also, and much more, the miraculous power of both, of Saints (I say) and of their very Relics: used in argument, to prove unto the Painimes, that Christ is God As, because they destroy Idols, that is to say, the very Gods of Painims, they yet being but the Servants of Christ our God? and because they expel Devils also out of men's bodies, and heal all diseases, and raise many times the dead? and also mightily and very beneficially do amend corrupt manners of men, and inflame them with devotion towards God? Let the Protestants hear once again help the Painims, if they can. Or rather let them at length leave that Religion, by which they have so filled our country with paynims and Atheists because (as all men may see) it standeth so openly against so many most certain grounds and arguments of Christ's own Divinity.   

The 17. Demand. Exorcising of Devils.  
YET once again: whether they read not in such Books also this motive propounded (according to the 
a Luc. 9.1. & 10. c. 19 & 11. c. 20 Mar. 16. d. 17.  Gospel) by most ancient Christian 
b justin. con. Triphon. Tertul. in Apol. & ad Scapulan Cip. adu. Demetr. & de va nitate Idolorum. Arnob. contra Gentes Lact. l. 2 cap. 16.  writers to the Painimes: That their Idols were not Gods, but that Christ is God; because Christian men have amongst them an ordinary power; given by Christ, to adjure Divelles, yea and the same Divelles that were the Painimes Gods: & with marvellous authority to increase upon them infinite torments, until by such constraint, they both confess their names, with other things that they be asked, and also finally departed out of the bodies which they had possessed. The practice whereof any man that list, may see also at this day in our Church: as myself, and many other of our Countrymen have seen, and in all ages the like practice of our Church, (as the learned Protestants do know) is recorded in Histories: as the Devil never ceaseth thus vexing of men, so the church never ceasing to use this power of hers against him for such as seek unto her.  
Now let the Protestants that resist this church be asked, what they can answer to this Motive, in behalf of the Painimes, and of the Devils themselves, whether they dare say, or can show, that the argument proveth not the Idols vanity, and Christ's Divinity? 
S. Cyp. de vanitat. Idolor. num. 4. Con. Car 4. ca 7. Paulin. in Nata 4. S. Fe licis.  Or that in old time it did, but now doth not? And what difference they can give us between the churchs' Exorcisms then, and now? Or rather let than humbly confess their fault, that in drawing men away from this church, they have drawn them from their undoubted safeguard, and so left them desolate and open to the Devil's invasion, working thereby for the Devil's kingdom so manifestly, that his reigning in their country's, people, and proper persons is most evident and notorious: which our Exorcists would (if they might be suffered) give them to see in many of themselves no less, than to Demetrian the Proconsul of Africa (who yet thought himself for wit & tongue, against christ in defence of his Devils, a passing orator) to whom it were good for the new preachers to consider deeply what S. Cyprian writeth: O (saith he) that thou wouldst hear, 
Cyp. ad Demet. num. 6.  and see them, when of us they be adjured, and tormented with spiritual whips, and by torments of words, cast out of bodies by them possessed, etc. Vent & cognosce vera esse quae dicimus. Come and see by experience, that we say true. etc. Aut si volueris & tibi credere; de te ipso loquetur, audiente te, qui nunc tuum pectus obsedit. Or if thou wilt believe thyself also; out of thyself shall he speak, in thine own hearing, that hath now possessed thy heart.   

The 18. Demand. Destroying of Idolatry.  
WHETHER they see not by this that I have said, that as it is our church, which hath converted, and doth convert all Nations unto christ, so it is our church, that hath destroyed, and doth destroy Idolatry?  
Or let them say, whether that both our Nation, & all other Nations now of christendom, were not before their christening, worshippers of Idols, as jupiter, Mars Venus, etc. And whether that upon their Christening by us, they have not been so fully turned from those Idols, that the Multitude hath forgotten their very names also? And therefore, whether it be any other church but ours, 
Zac. 13. a 1.  that fulfileth the Scriptures, which foretold of the destroying & forgetting of Idols, over all the world? 
C●●●● S. Babil.  And whether ancient stories and other writers do not report, the same oftentimes to have been done by our holy Images, signs of the Cross, Relics of Saints, and most blessed Sacrament of the Altar? And therefore again, whether Protestants in calling most blasphemously these points of our Religion, Idolatry, which (I say) have destroyed, and do destroy Idols be not as blind as he that saith, 
Isa. 5. c. 20.  white is black; or rather as perverse, as he that saith; God is bad?   

The 19 Demand. Kings.  
WHEREAS the holy Scripture speaketh much of the conversion of 
a Is. 49.  Kings at length & namely of the 
b 7. f. 23 b Is. 60. c. 14. b 11.  Roman Emperors, though first most cruel persecutors of the Christians: ask the Protestants, first whether this do not argue clean against them, that whereas they say the Church and faith of Christ did soon begin to perish and vanish quite away, that clean contrary to them (I say) even then, to wit certain hundred years after the beginning it increased much, and flourished a great deal more, catching then hold also of those mighty Powers, before, her persecutors & by their help, in very short time, destroying Idols, and building Churches; & spreading itself over all the world?  
Secondly ask them, whether any one of those Emperors were converted to their Religion: or whether such of them as were to be commended (for some, & they well known, fell afterward to be Heretics, though not Protestants.) But of them, I say, that were most Christian & catholic, as Constant. Theod. etc. Ask the Protestants whether they are not plainly reported to have been of our Religion, as 
c Aug. ep. 42. Eus. de vit Constant. l. 3 c. 1. l. 4. c. 58.71.  running to Relics, praying to Saints, praying for the dead 
d The● hist. l. c. 17.  submitting themselves to the Church, and generally in all other points so to be gathered by their laws, and specially by the time when they lived, which time the heretics do so plainly see to have been ours, that they are fayn to say, that Christ's church did fail before that tyme. Thirdly we ask them else, whether they will (for trial of the truth) get us leave to appear with them before the Queen's highness, & both of us to join, with her Majesty, in that Religion, which shallbe clearly proved to have been the religion of those Emperors: not only of so many Kings and Queens at home her noble Progenitors, but of those very Emperors: (I say) whose Religion and conversion was so long 
c Isa 60. c. 14. d 11.  afore more plainly foretold & promised in the Scripture: and there, most specially the Religion even of those, whom the great Orator of Woodstock namely commended of late unto her Highness, to wit (a) Theodosius, Valentinianus, 
d Theod lib. 5. c 36. Soc. l. 7. c. 21.46 Soz. l. 9 cap. 1.2.  and Pulcheria the Virgin and Empress?   

The 20. Demand. In all persecutions.  
BEcause the Roman Emperors first were persecutors & Protestants have talked much of persecution, as though we used them so as those Tyrants used the first Christians: to the end that the truth many be plainly known, ask them, whether they will be content to try this controversy of Religion which is between us, 
Comfort  Catholics in England. Eus. hist. l. 4. c. 14 l. 6. c. 4.9.35. l. 8 cap. 2.17. Cyp. ep 5 34.37.57.69.  by the religion of those ancient Martyrs, and others then in persecution, as S. Ireneus, S. Cyprian, S. Laurence, and such others as we read of in the Ecclesiastical Histories, where they writ of those persecutions, and was sensibly the true Religion of Christ? and yet, I warrant you, the learned Protestants, that have read and seen all, will never be content to be tried by it. They know to well, that it was not theirs. Otherwise ask them, what it meaneth, that they and we be so contrary in setting out the lives of Martyrs: their Fox (for example) being most occupied about their new found Martyrs of this our age: and our Surius (besides many others) being altogether occupied about the lives of old Saints, such as have been even from the Church's beginning? read their lives, and you will not marvel, neither at Fox on the one side, nor at Surius on the other side.  
And not only in the sundry persecutions of the heathen: but ask them likewise of the sundry persecutions of diverse Heretics; as in the persecution of the Arians in Africa, a little after S. Augustine's death, whether the Catholics whom those Heretics did persecute, were not of the same religion, as we whom these heretics do persecute (S. Victor who then lived with them) writing that the Arrian King Hunericus permitted the Catholics 
a Vict. de pierce. vand. l. 2. fol. 12.  Missas agere, to say Mass in certain Churches; & afterward charged them 
b f. 19  contra interdictum Missas egisse, to have said Mass in other Churches that they were forbidden: writing also, that afore him the Arian King Gensericus did forbidden them all churches (Neque 
c Lib. 1. fol. 3.  usquam orandi aut immolandi concedebatur locus. Neither any place was permitted us to pray or to Sacrifice: And that thereupon caeperunt Sacerdotes, qualiter poterant, & ubi poterant ablatis Ecclesijs, Divina Misteria celebrare, The Priests began when their Churches were taken from them, to celebrate the Divine Misteryes, as they might, and where they could: so as they are fain to do now also in England: Saint Augustine himself being to those Priest's 
d fol. 2.  fellow both in persecution and also in Religion.   

The 21. Demand. Churches.  
WHether they will be content to be tried by the Relihion of those first christian churches, or temples, and chapels 
a Eus. hist. l. 7. c. 24. l. 8. c.  that in the foresaid persecutions were by the pagan Emperors overthrown? Or 
b Eus. l. 8. c. 28  by those churches, that were afterward by the Emperors, specially when they were converted, built up again? 
9 c. 8.9. l. 10. c. 2.3.4 & de vit Const. l. 1. c. 40. l. 3. cap. 41.58. Bed. hist. l. 5. c. 12.18. c Bed. l. 3. cap. 2. Chrys. to 5. con. genquod Christus sit Deus. col. 1036  Or by the Churches that are now over all Christendom to be seen being the most lively, and most principal Monuments of Christianity?  
And whereas the Churches now bear plain witness to our Religion, both in their fashion, & in their furniture, as that they be builded at length into the East, and the chiefest also in the form of a Cross; & furnished with Chauncells, Altars, Crosses, and other Images, with holy Relics with Chalices, and other holy vessels, and with Holy Vestiments, etc. Ask the Protestants, what they read of the ancient & first Churches, whether they also were not so builded, and so furnished? yea whether very many of these that are now to be seen, are not of the very first and most ancient. Or when the Churches began to be changed and altered from the first, to a clean contrary form & furniture?  
As for example in our own Country, whether of late years they were changed from 
c Bed. l. 2. c. 3.14.16. l. 3. c. 2.7.  those of our first conversion. Or whether those of our first conversion did differ from 
d Bed. l. 1. c. 6.8.26. l. 2. cap. 5.  the former of the Britons or welshemen? Or, whether of both, English (I say and britains) there are not yet some to be seen: and they, and others as well in that Island, as in all the rest of Christendom, so like and uniform, that neither the Heretics can point out so much as one that was of their Religion, & the Catholics may see 
g Aug. ep. 118. & de bap l. 4. c. 24  by their uniformity, I say) that they have been, and be all of the Apostles Religion and tradition. And therefore put the Heretics in mind of their heinous Sacrilege, partly in pulling down so many of the Churches, partly in usurping the rest, and the Livinge of all, being the possessions of Christ and Dowries of his only Catholic Church, and no one of them all builded by Protestants, nor for Protestants, nor for their women and children.   

The 22. Demand. Service.  
WHETHER they willbe tried by the prayers that were said, or Service that was done in the foresaid Churches, either before they were thrown down by the Tyrants, or after they were re-edified by the Christian Emperors, or any time since then?  
Let them say, what they read thereof likewisen in all Antiquity, whether they read not expressly that always there was in them 
a Cyp. ep. 69. Eus. de vita Constant. l. 4. c. 56.71 Aug. de cura pro mort. in fine.  Praying for the dead, and Praying unto Saints; and in administration of the Sacrament of Baptism, those very 
b August con. jul. l. 6. c. 8. l. 2. de nup. c. 17 18.19.  Ceremonies which we now use, & which they have laid away, as Exorcism, Exufflation, Inunction, Consecration of the Fonte with crossing of the water, & c? And, whether they read at any time, when Mass did first come into the Churches: ye whether they find not expressly as always Altars, chalices, and Priests, so always Mass and Sacrifice, 
c Cyp. ep 66. August. Confess. l. 9 c. 12 14.  even for the dead also, which they most abhor; with the whole substance of the most holy Canon which they have presumed to lay away, not considering that evidently it came of the Apostles, no Heretic being able to bring forth any other origen of any piece of the said substance thereof? Finally, whether in all the Mass or other Service of our Church (the which Catholics most worthily do admire) they find any piece (although it were afterward brought in) contrary to the old faith, & therefore what cause they have to find fault with that, more than with Gloria Patri, Te Deum, Quicumque vult, Gloria in excelsis and very many more such, afterward (I say) brought in and yet retained now by themselves also? being all nothing else but godly exercises & daily preachings of the Faith, that the Apostles taught, Heretics impugned, & the Church hath always kept?   

The 23. Demand. Apes.  
WHETHER they have in their Service, or any where else, any thing to be commended, but they have, like Apes, taken it of us by imitation: as may be seen in their Communion book comparing it with our Mass book: in their spiritual Courts, Visitations, Convocations, Counsels, Excommunications, Burning of Heretics, Deprivations, Degradations, etc. And therefore ask them, how that can be the true Church, which so must, and so doth imitate; or that the false Church which so is imitated, and so worthy to be imitated?   

The 24. Demand. Priesthood.  
ALSO whether they be content to try Religion by the Priesthood, that not only these later hundreds of years, but also from the beginning, hath served in the foresaid churches of Christendom? As, whether S. Hierome S. Augustine, S. Cyprian, S. Ireneus or any other, were made Bishop or Priest by a King or Queen, and not by Bishops and Priests; Or, whether it be not expressly written in many 
a Tim. 4. d 14. & 5. d 22 Tit. 1. b 5  places of the new Testament, that Bishops and Priests should be, and also were made by Bishops and Priests?  
And as the most ancient priests of Christendom were made by such, so again, whether they were not made 
b Hie. l. 14. in Ezec. 45 Paulin. ep. 4. ad Amand. c. Cyp ep 66.  to offer Sacrifice, yea also 
c Ang. con fess●. 9 c. 14.  for the dead. And whether therefore there were not besides Priests, and Deacons, which they seem to retain (even in the first Churches, I say) also 
d Eus l. 6. c. 35.  Subdeacons', Acolytes, Exorcists, Lectors, & Ostiaries, or Dore-keapers, all which they have plainly laid away? Whether these orders were not, I say, 
e Cyp. ep. 66.  in respect of a Sacrifice; and there upon so distinguished, that although they might all be with in the Chancel (which the Lay people, were he the King or Emperor, 
f Theod. l. 5. c. 17. Soz. l. 7. c. 24.  might not) yet some of them might 
g Dion. Ec. Dion c. 3. p. 2. & ep. 8. ad. Demoph.  not come at the Altar, others might: and there, 
h Hier. in Ezec. 45.48.  some able to do less, others able to do more? Let them say, whether they find not all this in Antiquity, yea, and that it was then so observed, much more straightly, than we observe it now? and therefore, where as our observation plainly showeth, that we believe a Sacrifice, and also whom we believe to be there sacrificed. so, whether the more observation of the same in Antiquity, be not a plainer demostrantion, that they also then believed the same? And whether this be not so evident, that they also, to prove Christ to be GOD, 
i Eus. de laud. Const. pag. 384. Cyp. Test. l. 1. c. 16. Chry. to 5. Con. jud. or. 2, co. 942.  objected this their Priesthood and Sacrifice to the jews & Painims, showing unto them, that whereas then both in Herusalem, and in all Nations, both the judaical, & also pagane Sacrifices, had given, and daily did give place to this Sacrifice, that the same (I say) was even so promised and foretold by the Prophets 
k Mal. 1. c. 11.  of the old testament.  
And therefore ask them again, whether by all this it be not evident, that they have changed the priesthood of the new Testament, both because they are made by the Prince: and because they are not made for the Altar, or to offer Sacrifice? As it is also evident, only by this that they go about to change the name of Priests. For as the Apostles bringing into the would a new Order, changed the old names of the jews and Gentiles, to wit, Pontifex and Sacerdos (for which we have no English) and said for them, Episcopus and Presbyter, whereof are derived our English names Bishop and Priest: so, who seethe not, that the Heretics changing again those Apostolic names into Superintendent and Elder, do manifestly bewray themselves, that they have also changed the Apostolic Order? And that we who are found still to have retained the Apostolic names, have therefore never gone about to change the Apostolic Order? In so much that whereas we (as they know) account their Orders, no Orders: yet they accept our Orders for true Orders, and having been Ordered by us, seek not to be reordered, as may be noted in Parker, Grindall, Sands, Horn, and many more that are Priests of the Catholic making.  
And hereupon may all men note how it is: that whereas aforetime, Heresies have troubled the world under the name of christians, these men have brought in not so properly an Heresy, but (as it may rather be called) an Apostasy, from almost all the Law of Christ. For as Saint Paul sayeth. Upon the changing of Sacerdotium, 
Heb. 7. c. 12.  that is to say Orders (or Peiesthoode) there must needs follow changing of the Law. because the Law runneth so much upon the Priests as is to be noted both in Moses' judaical law, & also in our Catholic Christian law: which one thing I would to God they would quietly, sadly, and with the fear of God consider: that they I (say) go about to do against Christ and his law, as much almost, as the Turk, if he should come, would do? and where he cometh, doth?   

The 25. Demand Monks.  
THAN whether they be content, 
Eus. hist. l. 2. c. 15.16  that the matter be tried between us by the Religion of the Monks, Nuns, hermits Anchoretes, 
Soz. l. 1. c. 12.13.14. l. 3 c. 12.13.15. l. 6. c. 15.17.28.  and other such like persons in state of perfection, that were in those first times of the church of Christ? Yea whether it be not a plain confounding of them, and their doings, to hear that then also, as ever sithence, 
Aug. de moribusec. cat. c. 31 & de un Ec. c. 14.  there were such persons in the church of Christ, specially to see that 
a Eus. de lau, Const. p. 385.  christian writers have against the Painimes made of them, for their strait life and great numbers, an argument to prove Christ's divinity?   

The 26. Demand. Fathers.  
WETHER they will be tried by the faith, and Religion, of the ancient Fathers? Or, whether ever any refused to be so tried, but only Heretics? Or, whether the Father's Faith and Religion, were not the faith, and Religion of all the church in their several times? Or whether the Fathers were not all of one faith, of one church, and of one religion? Or, whether these (besides many more) be not good causes for christian men to believe the Fathers, in so much, that the Protestants themselves think it good, and necessary, to make a show of the fathers in their books and sermons, unto the people?  
But yet let them say in conscience, whether they were not all of our church, and of our religion? Or else, why do they put us to defend their authority? Why do they in writing and speaking (as most men know) so derogate from their credit? yea let them say, whether they were not all Bishops or Priests of our churches making (which I touched a little before) and many of them also Monks, as 
a Soz. l. 6. cap. 15. Ruf. l. 2. c. 28.  S. Basil, S. Gregory Nazianzen, 
b Higher proae. l. 4. in jere.  S. Hierome, 
c Aug. ep. 89. q. 4. & con. Petil. l. 3 cap. 40.  S. Augustine, 
d Greg dial. l. 4. cap. 55.  S. Gregory, of Rome, 
e Paul ep. 7. ad Seu.  S. Paulinus, and many others? And these, and all the rest (I say) of one religion, and therefore no one of them all of the Protestants religion: and therefore again, the church at no time of the Protestants religion?   

The 27. Demand. Counsels.  
WHETHER they know not that their Religion hath been of late examined diligently, and finally condemned, and ours confirmed in the General council of Trent? And, whether ever any refused to yield to a General council, but only Heretics? And, whether they can give any just cause, why men should believe that in old time General counsels might with authority define and determine of faith and religion, & this council might not?  
Yea, whether not only this, but also any other General counsels, were ever holden by Protestants, or for Protestants: and not all, as well as this, by men of our church, and for our church, as by Bishops that were made after our manner aforesaid, many of them being also Monks, and all of the same religion with Monks having there also their Deacons and Subdeacons', and Acolytes, etc. waiting upon them: and no one of them ever that married, or thought it lawful to marry, after that he was made a Bishop? Besides many other points of their doctrine also, that may for us against the Protestants be noted in the acts of those councils? Finally, if ever any such council were for them, let them tell us, why they writ & speak so much against all counsels, compelling us to defend their authority? and yet let them say, whether all other catholic Bishops, and all the church, were not, at those several times, of the counsels religion: and all those counsels of one religion: and therefore the church never of the Protestants religion?   

The 28. Demand. Sea Apostolic.  
WHETHER they confess not, that we at this time do believe, and communicate with the sea Apostolic of the church of Rome? Whether Catholics did not always so do? Whether ever any refused obstinately so to do, 
Opt. l. 2. frl. 15. Vict. de persec. Vand. l. 2 fol. 20. August. cou. ep. Fund. c. 4.  but only Schismatics and Heretics? Whether the holy Fathers by their so doing, did not use to confounded all Heretics & to show thereby, that they did believe and communicate with S. Peter & S. Paul? Away, as, most easy, so continually most sure and certain, to avoid all error.   

The 29. Demand. Traditions.  
WHE THERE they willbe tried by traditions most certain that have been always in the Church of Christ? Yea, whether it be not a plain overthrowing of all their building, only to hear, that there have been always such Traditions in the Church of Christ? Or let them say whether theyfind not in most approved Antiquity such Traditions? 
Chrysos. hom. 69. ad popul. Antioc. Cyp. ep. 63. Aug. ep. 118. c. 6.  Or whether they find any such Tradition making for them, and not for us? Or whether ever any denied obstinately all Tradition, crying in every thing for only Scripture, but only Heretics?   

The 30. Demand. Their own doctor's  
WEATHER they will be tried by their own Doctors, and Fellows, as by Luther, calvin, 
Lib. in Zuing. an. 1545  and such like? And whether they know not, that Luther hath written many Books full bitterly against them, and condemned them to Hell, because they be Sacramentaries, denying the real presence of Christ's Body in the B. Sacrament? And that calvin likewise calleth it a blasphemy, to give to the King, 
In Amos 7.  (and much more to a Queen) the Headship or Primacy of the CHURCH of England? And therefore ask them, with what conscience, yea & with what face they can say theirs to be the true Church, which compelleth men so to blaspheme, and that with book oath: their fellow Puritans at home also abhorring it? That I speak not of many other points also of their Doctrine, condemned also by their own fellows, as they know themselues, & whosoever else that readeth their Books.   

The 31. Demand. Universality.  
WHETHER they know not, 
vin. Lyr con. omnes. Ha● c. 3.4.31.41. Opt. l. 2 f 13. Bed. Hist. 4.5 c. 16.  that the Ancient Fathers have taught us in such a doubtful time of Heresy as this is, to try out the truth by Universality: & that they mean thereby; if at any time we see a piece of Christendom divide itself from the whole, that we follow then the whole (the Universality, (I say, of the Church in our own time) and not the piece. Ask the Protestants now, if this had been done in Luther's time, whom should Christian men have followed, Luther, or the Pope? And if the Pope then, now also the Pope perdie; Gregory the thirtenth that now is, agreeing in all (as they know) with Leo the tenth that was then? Ask them Finally, whether they sing not therefore against themselves in Te Deum, when they say, Te per orbem terrarum sancta confitetur Ecclesia, which is to say, that the faith or confession of the universal Church, that is the true confession?   

The 32. Demand. Antiquity.  
WHETHER they know not that the same Fathers have taught us, 
Vine. Lyr c. 3.4.6.7.8.9.38.41.  for trying out of Truth to look likewise unto Antiquity? and that, as by Universality they mean our own time, so by Antiquity, they mean the time that was before our own time: teaching us therefore by this, if in our own time any Novelty do reign and that perhaps universally, that then we have respect to the former time, before such Novelty did arise? Ask the Protestants then, whether they be content so to do? And whether three score years ago, before Luther arose, Christendom were of their Religion? yea, whether it were not of our Religion, both then, and many hundred years afore; and that, by their own confession?   

The 33. Demand. Consent  
WHETHER the same Fathers have not taught us, to try out Truth by Consent also. And, 
Vin. Lyr. c. 3.4.8.10.11.38.41. Bed. hist. l. 3. c. 25  whether they mean not thereby, that supposing both the Universality of our own time, were corrupt, & also the Antiquity of former time, were at variance, we should then have an eye to Consent in Antiquity. As if there had been of old some one Father or some one Provincial Council for the Protestants (as yet there was not) to see them, whether there were not some General Council against them? Ask them now, whether that before Luther was borne, there were not many General Counsels, yea all General Counsels against them? and yet neither any Provincial Council, nor so much as any one Father for them, nor for any one thing that they hold against us?   

The 34. Demand. Authority.  
WHETHER the Church of Christ did not evermore take herself to be of Authority irrefragable, and so bear herself, as necessary & worthy to be believed upon her onelyword; and therefore no man to control her 
a Aug. ep. 105.  Sentence or judgement, no man to misdoubt her 
b Aug ep. 118: c. 3. & ep 105.  Practice? And whether S. Augustine have not written a book thereupon, which he calleth. De utilitate credendi; Of the utility of believing the Church in all things: showing how profitable, how necessary, & how sure a way that is, for the finding out of true Religion? And, whether the Manichees then, as the Protestants now, found not fault with that way? And whether the true Christians, notwithstanding, did not for all that hold them against those & all other Heretics upon the Church's Authority: 
Chris. con. gent. de S. Barnes coll. 882. 884. Et con. jud. are 2. col 928. Eus Hist l. 1. c. 3. Deut. or c. 14.  yea and allege it also unto the jews and Painimes, to prove that Christ is God, and that the holy Scriptures, with the Miracles and all other things in them contained, be true: because (I say) the Church or company of the Christians so saith and so believeth? And, whether Saint Augustine, and that by true reason, doth not infer thereupon, that, seeing we believe Christ and the Scriptures, because of the church, we must therefore believe the Church in all other things also, whatsoever it sayeth against the Heretics?  
And, whether this Authority do not therefore argue, that the Church can never err? And whether never erring do not argue, that it can never perish. And therefore again, whether it do not now also well & worthily claim the same authority? Yea, whether the Protestants themselves have not received many things, as Christ himself, and the Scriptures themselves, etc. upon our church's credit; the church (I say) that now is? Ask them then how they can possibly be the church, who willingly do renounce the claim of such Authority, and do by their doings, confess it to be in the company of their adversaries? Finally bid the deceived consider this well, that they have no fort or number of men amongst them, whom they may trust in all things; with whom, and in whose steps they may venture to walk the way of Faith and Religion towards salvation.  
None of all the Sects in our country, nor in all the world so happy, none so secure, and therefore no Church amongst them: because (I say) they openly renounce the claim of Authority, confessing thereby that it is not of them that the Creed saith: I believe the Church: in so much that they have suffered of late an unlearned Christian (as he is called) to set out in Print, a vain libel against the Authority of the Church of God, comparing and opposing unto it, the Authority of the word of God, as though the word of God, and the Church of God, were one against the other: it being yet so plainly written, that as the Father said of his Son: 
Mat. 17. Mat. 18.  Ipsum audite, Hear him. So the Son said of his church: Si Ecclesiam non audierit, sit tibi sicut Ethnicus & Publicanus: If he will not hear the Church, do thou use him, (as the jews did) as an Heathen and a Publican. And yet this fellow trusteth so much in his own folly, 
Prou. 17  that he is bold to provoke all catholics' to answer his childishness, or else they must be accounted (saith he) no less than very Murderers. It were good for him, poor man, that he had in him no more pride than learning. My best counsel to him for his salvation is, that he read humbly these Demands, and look whether any of his great Masters will answer them. And if after this, his stomach serve him still, let him set out his Libel more orderly with his name, & with approbation of their Rabbins, and with privilege, that we labour not in vain: & with the grace of God he shall quickly see it answered, as unworthy as it is.   

The 35. Demand. Unity.  
THAN whether unity proceed not of the said Authority: And, our Church therefore one for ever, and not possibly by any question or controversy to be desperately divided within itself. They on the other side, for lack thereof, running every day into more and more division amongst themselues, & multiplying Sects (as all men do see) without hold or measure: not being able to allege herein any excuse for themselues, which the Arians, Donatists, & other old Heretics might not as well allege for excuse of their divisions: yea even their own Doctrine, being the very cause thereof, and they therefore guilty of all these sects? that doctrine, I say, wherein they teach, that the Scriptures are so easy, and that therefore every one may follow his own seize, yea and vaunt also that it is the sense of the Spirit himself?  
And, whether the Churches inseparable unity be not so sure an argument of Truth, that it is a most just Motive (by Christ's own saying) for the world to believe in Christ: that no man marvel, seeing the infinite Sects that be now in England, that there be also so many incredulous that believe not in Christ?   

The 36. Demand. Kepers of Scriptures.  
WHether it were not our Church, that notified to the world the Canon of the holy Books of the new Testament? Whether it were not our Church that hath had the custody & construing both of the foresaid, and of the other Books of the holy Bible, ever since the Apostles time? Or else, whether before this time the Expositors thereof were Protestants. And whether the Protestants had not the said Books of us? And whether they can charge our Church, all this long while of her possession, with adding or minishinge any jot thereof? Or whether they can not be charged, this short while of their usurpation, with robbing us of many whole Books thereof (Books, I say, canonised in approved Concels) and of many a particular portion more? or whether ever any could be so charged, but only Heretics? Finally, whether our Church therefore be not the only true possessor or keeper of this treasure, as to whom only the apostles committed it: and therefore again ours the only true Church?   

The 37. Demand. Storehouse of all Truth  
WHETHER not only all Canonical Scripture (as I have said) but also all other truths agreed upon at any time by the Church of God, and as it were laid up for ever, are not at this tim to be found in our church? as, that which was agreed upon against the Arians, that which was concluded against the Donatists, briefly that which was defined against all other Heretics? Ask them whether it have not been hither unto, and whether it be not still? safely kept in our Church? And, how themselves came by the said Truths? whether otherwise then at our Church's hands?  
Ask them again: Whereas some ancient writers have been justly noted for certain errors, whether our Church may be taxed with any of those errors? yea whether our Church's Faith be not the Rule, whereby both Protestants and all others safely may and do now read those writers, and so most easily avoid those errors, being nothing moved with the authority nor antiquity of those writers? nor with the great show of many Scriptures, which either those writers or also sundry old Heretics made for their errors: knowing undoubtedly by the Rule of our Church's faith, that those Scriptures have not that meaning: being otherwise like to think (as any indifferent man will bear me record) that the Scriptures make for those old errors & heresies, no less, yea much more, then for Luther or Caluine, or any other Heretics of our time? And whether it be not plain by this, that our Church is that Depositorium diues, 
Iren. l. 3. cap. 4.  that  Storehouse, wherein all Truth either by the Apostles, or by any other, 
2. Tim. 1. d 14.  hath been laid up? and wherein every man that will, may without danger, and without labour, find, what soever Truth he seeketh?   

The 38. Demand. Old Heresies.  
WHETHER on the contrary side, amongst the Protestants, any other Truth be to be found, but only such as they received of us? yea further, whereas very many Falsehoodes, Errors, & Heresies have been from time to time by the Church noted and condemned, whether a great number of the same Heresies, be not now to be found amongst the Protestants? So many old Heresies, I say (whereas one were enough to prove them heretics) as be enough to prove them almost Apostatates. As, Against 
a Epip haer. 75. Aug. haer 53.  Praying for the dead, Against prescript Fasting days Against 
b Aug to. 6. de fide. con. Manich. c. 9.10. Aug. haer. 82. & Ret l. 2. c. 22.  Free will Against (c) Merit of Single life, Against (c) the Vow of the same, & at least twenty more. And therefore whether, as our Church is the storehouse of Truth, so their Synagogue be not the Sink of false hood and of Heresy?   

The 29. Demand. Where grew their doctrine.  
AGAIN, whether the Persons that of old professed the said points of these men's doctrine, and were of the Church therefore noted for Heretics, were not also otherwise most notorious Heretics: for certain other points I say, confessed also by the Protestants to be heresy. As whether 
a Epip haer. 75. Aug. haer 52.  Aerius who held with them against praying, and offenring for the dead, and against all the prescript fasting days, were not besides that also an Arian: & the like of all their other Partners? Ask them now what it meaneth, that their doctrine always hath been found in such naughty ground, and with such stinking weeds: And contrariwise our doctrine touching the same points, found also at the same time in such as they confess themselves to have been good ground, as in S. Augustine, in S. Epiphanius, and others, who did so hold our said doctrine, that they with the whole Church condemned Aerius of heresy, for denying the same.   

The 40. Demand. They never afore new.  
WHETHER of this it follow not, that they must needs confess, that their church was never in the world, never (I say) at no time, before this our time? Or else let them say, whether one that is an Arrian, denying Gods Son to be Consubstantial that is to say, Of the same substance with his Father, may be of their Church. Yea also of Wiclef, and hus themselves do you ask them, how they could be of this their Church, holding with Pelagius justification 
a Tho. walled. to. 3. cap. 7. Melanct. hom. ad Friden. Micon.  by man's own merits; and also 
b Heu Syl. in hist. Bohe. c. 35.  that a King or Queen committing any mortal sin, loseth straight his office, and is no longer to be obied?   

The 41. Demand. Studying all Truth.  
WETHER our Church, to keep safely all Truth in manner aforesaid: do not diligently study all Truth: her Masters therefore, in their Books, and Schools, teaching all Truth, & her scholars therefore learning all Truth: to defend (I say) all Truth of Christ, against all enemies, against Painyms, against jews, and against all heresies? And whether Protestants, on the contrary side, & but a few of them (God wots) do study any more than a few questions of this time only, and that so lightly, that they be afraid to reason with common Catholics: Being all rather occupied about wiving, and thriving in the world, then sincerely and learnedly to defend Religion. Or let them tell us, why else our Country is so full of Atheists, Achristes', and all kinds of most detestable heretics? Ask them, whether in their universities they have the whole course of Divinity, within a certain term of years, yea or in Anno Platonis (proceeding as they do) all read over? Yea, whether their Students, or Doctors also, and Readers can tell you almost, what the course of divinity meaneth? And again ask them, who for christian study, and increase of godly knowledge founded those universities, builded those Colleges, and instituted those degrees of learning, whether our Church or theirs, and who hath authority to make Doctors of Divinity? whether Kings and Queens, or only Bishops? And therefore, if our Church have again taken from them her grant, and annullated their degrees (as it 
a Bulla Pij 5. Anno 1564.  hath done) ask them, by what title they will claim the same?   

The 42. Demand. Unsent.  
WHETHER the Preachers ever of the Church of Christ did take upon them to preach and teach, without 
a joan. 20. c. 21 Act. 15. cap. 24. Rom. 10 cap. 15.  sending. And whether ever any all this while had authority to send forth Teachers, but only the Apostles and their Successors, and such as received it of them?  
And if they say, their sending to be extraordinary: ask them, why all this time God did so send non other, but only to bar such as they be from so saying? Ask them likewise, where then be their Miracles? Or whether any, also afore Christ's Church began, were sent out of order, without the gift of Miracles, or of prophecy, or of both? Finally, you may ask them, what warrant they have to hold such an office of a Lay Prince? Or how without that office, they can pretend to be the true Church of Christ?   

The 43. Demand. Succession.  
WHETHER it be not evident in the 
a Act. 1. d 21. & 14. d 22.  Acts and 
b Tit. 1. b. 5.  Epistles of the Apostles, with the 
c Eus. l. 2. cap. 13.15.23. l. 3. c. 2.4.10  Ecclesiastical histories of the times that followed, that the Church once begun by and in the Apostles, did afterward grow on (as Christ 
d Mat 13. c. 14. f. 4. & ●6. c. 18.  did promise that it should) and spread itself over all places, and through all ages, by Succession? And, whether our church cannot show in plain authentical writing the continual Succession of her bishops and Pastors, with their flocks, ever since the Apostles time? Or, whether the Protestants Church can do the like. Yea, whether they can in our Country refer themselves, any further, then to the letters patents of the Prince? And whether this have not been 
e Opt. l. 2. f. 15. Hier. in Mic. 1. Aug. in Psa. con. par. Do. nat.  always used as a mark most certain, to know the true Church from Schismatics and Heretics even in the 
f 3. Reg. 12. g. 31.  Old Testament also?   

The 44. Demand. Apostolic Church.  
VHHETHER in the Creed, that we in our Mass, and they in their Communion do use, this word Apostolical, were or could be put in as a plain mark to know the Church which we must believe, but only as it directeth us to the Church of Rome, seeing by experience, that all other Apostolical Churches, 
Trent. de praes. Har.  are now failed? Or whether the Roman Church be not Apostolical, as being the Sea of the two most glorious & chief Apostles, 
Iren. l. 3. c. 3. Oped l. 2. Aug ep. 165.  S. Peter and S. Paul? Or whether in time of schism and heresy, the Fathers in their times having many Seas Apostolic, did not chief look themselves, and direct others, to the Apostolic Sea of Rome, showing thereby that the Truth was theirs, because the Bishop of Rome that came of the Apostles by lineal succession, was theirs? And therefore whether we have not just cause to follow their example, specially seeing that Sea still hold on and continue (as the Fathers said it should) to the number now of two hundred and thirty bishops, 
Aug. in ps. count. part. Don.  whereas to those Father's time there were not forty.   

The 45. Demand. changing.  
WHETHER we have not yet again just cause to keep us with the Church of Rome, seeing that the Romans never changed their Faith, which 
a Act. 2. g. 31. Rom. 10 c. 12. & 6. 17. & 16. c. 19  they received of S. Peter & S. Paul? Which is so plain, that I appeal to the Protestants themselves, whether the Romans did not (for example) Pray for the dead, even then when those Father's aforesaid did avouch that they were unchanged: yea so wondenring, even then also, at Aerius for denying the same, that together with all other Churches they condemned him as an Heretic, for going about to change that which always until than they had kept unchanged: as they do keep it still, both that & all the rest: and that, by the Protestants own confession, these thousand or twelve hundred years? Whereby no wise man can doubt but that they remain also the rest, up to the Apostles time also, without change. Yea to consider no more but that since Luther's time, the Popes have not changed one jot, and that the Heretics (on the other side) have not since then left, nor do not leave changing every day, may to any man of indifferent judgement seem a demonstration, that the Popes never at all did change. And as for one or two amongst all the Popes whom they charge with erring: first we deny it, for it is most false, as the learned Catholics have well declared. Secondly we say, supposing some Popes had erred, yet never did any Pope go about to change the Romans faith with his error. Thirdely we say, and let the wise consider it well, that were it so, those Popes did err, & also go about to infect the Romans with those errors, yet is it not those errors, wherewith the Protestants do now charge the Pope & the Romans. And therefore when they blasphemously burden S. Liberius with Arrianisme, or any other with the like, they might better hold their peace, than so to lie, & yet their lie nothing at all unto the purpose.   

The 46. Demand. Our Ancestors saved.  
THAN whether all this while that they confess our church to have been, at least 12 hundred years, they will say, that all our and their fathers & mothers grand fathers and grandmothers, and other Ancestors, Kinsfolk & Countrymen, and all others that have gone so long for Christian men, 
justin. l. 4. cap. 2 in fine c  are all damned in Hell? yea, whether calvin himself do not confess the contrary, that our Church (I say) served well the turn all this while to save men from Hell, and to bring men to Heaven? Ask them then, why it cannot serve still that turn as well? Or if they say, that ignorance afore did excuse, & now (because of their preaching) it cannot ask them, why they do confess that S. Augustine and such like, are of all most surely saved, who yet had not this ignorance, but knew right well their new doctrine (as in Aerius, jovinianus, Vigilantius, &c) and condemned it for most wicked Heresy? And therefore whether it be not wisdom for all men to hold them still in our church or to return again unto it?   

The 47. Demand. Communion of Saints  
ALSO whether their church as it never was in the world before now, so now at their first appearing have not committed many most foul absurdities, in pinching up itself so narrowly into the streightes of one small Country, that in it one Christian man to another, even in spiritual affairs is a stranger? that in it an Ecclesiastical and Apostolical power erected by Christ, is deemed a foreiner: that in it any General Council that ever was or ever can be gathered of the Bishops of other Nations of all christendom, yea or of their own confederates, can take, bear, or have no whit of authority: that in it Epistles directed from beyond the Sea by S. Paul himself, if he were alive, such as his Epistles to the Romans, Corinthians &c, could bear no sway: that in it all the Apostles together writing from their Synod of Jerusalem, as they did to the Antiochians, 
Act. 15.  might bear no stroke: that in it Christ himself without the King and the Parliaments consent, might not dispose of his own churches: but hold his peace and leave his meddling (like a Foreiner as he was) unless he would say, that he were the natural King of England, and displace the lawful heirs of the Kings afore time: because by their saying that headship cannot be separated from the kingship, being (as they say) a real, natural, and essential part thereof: and therefore they should not write the King of England, Head of the Church of England, no not under Christ, unless they would write him also King of England under Christ.  
Of many other their absurdities, 
Conf. l. 9 c. 12.24  as that S. Augustine there (with our Priests doing his request) should forfeit an hundred Marks for saying Mass for his Mother's soul, etc. I here say nothing.   

The 33. Demand. Where Christ worketh.  
WHETHER it be not our Church only, which now, and ever, is so blessed of God, and so embrued with Christ's Blood, that she hath grace in her Sacraments (as well for remission of sins after Baptism, as of sins before Baptism; to the unspeakable comfort of all that be heavy loaden) merit in her works, force in her word, power in her teaching, so that she breedeth devotion, turneth to Religion, & to the search of salvation, strangely altereth the hearts of men: yea her children therefore being the saddest sort of people, men of best order in all families, towns, and cities, for all goodness best beloved both of God and man. And whether with the Protestants, all be not clean contrary: No preaching of Penance, no grace in Sacraments, nothing but sin in good works although they be done in Christ, no power to bring under Devils, no blessing no comfort. And their followers therefore easy to be noted by their ill conditions: All persons as they fall from order and godliness, more near they become to their Religion: a general observation, that all men, as they return to our Church, bettered and amended; as they fall to their Synagogue, much worsed & more than afore corrupted. And yet be they never so wicked & flagitious, have they Only Faith, and (no doubt) they shall be saved. And what Faith, I pray you? Not our Christian faith, which is contained in the articles of our Creed, and such like: but a special Faith, or an undoubted persuasion that he is predestinate. For who soever so persuadeth himself, doubting no more thereof them he doth of one God, and of Christ's birth & death and other Articles of the Creed: he (they say) most certainly is predestinate and shall be saved, and his sins are thereby remitted. And it is (forsooth) a goodly comfortable way, because it teacheth men to be so certain. But in truth and in deed (if it be a little examined) no greater teaching of uncertainty. For (say we unto them) not only English Protestants, but also any wicked man continuing in his wickedness, may firmly persuade himself that he is predestinate, and all other Heretics of this time do so teach and so persuade themselves, even those two Anabaptistes also whom for damnable creatures, themselues of late did burn in Smithfielde. How then teach you, that the said faith or persuasion saveth all? hereunto they say, that such Heretics and wicked persons can not have this wonderful faith: because it cannot be without true doctrine nor without good works. But (say we) they persuade them selues? and they will swear, yea and die in it, yea (and which is greatest of all) they know, that they so persuade them selues: as who knoweth not, when he persuadeth himself of any thing, as of One God of Christ, and so forth; O say our Protestants (and the like say the others of them to) but they do not so persuade themselves. And where (I pray you) is now become this great certainty? the matter being brought now to this pass, that (by their own saying of one another) no man can tell when he is certain: in so much that also of any one of their own fellows standing now in true doctrine (as they esteem it) & in good works and so persuading himself to be predestinate; if he fall hereafter, they must then and will say of him that he did not afore persuade himself: and so none of them all can say to day that he is certain, because he cannot tell what he shall do to morrow. Is not here then (trow you) a great certainty? (that I use no other reason against this vain & sinful point of their doctrine, being yet the groundeworke of all their innovations.) Well, whatsoever they say, every man seethe, that all Heretics & naughty packs may, and that some of every sort do thus persuade & assure themselves. And we (on the otherside) be sure, (& that not by our only bare persuasion, as they see by this Book) that none of them all so continuing shall be saved. And therefore best it were for them to confess the vanity of their new special faith, and to return to the Catholic faith, and so living through the grace of Christ in good works, to hope assuredly for salvation, whereof now most vainly they do presume: or rather in deed they neither hope nor presume, but think verily that there is no salvation at all, using therefore their own religion, as if they thought it, and as it is indeed, no religion at all, as now at length the wiser sort & principal of the Realm have proved infinite ways by experience of their doings, according to our Saviour's true prophecy, 
Mat. 7.  Ex fructibus eorum cognoscetis eos. By their fruits, you shall know them.   

The 49. Demand. All enemies.  
WHETHER it be not our Church only, which all the enemies of Christ do fight against conspiring all against us, as the company that only standeth in their way, & that only beareth off their burnt: specially all Sects, and Heresies for that cause bearing intolerably with one another's blasphemies, and (as it is called) syncretizing, and tied together by the tails (like Sampsons' Foxes) their heads being most fare a sunder, 
jud. 15.  and counting Turks and jews and very Atheists, for their friends, and all that be not Papists. And therefore, whether our Church be not the true Church and our Church only: as which only, both now, and ever, hath been of all maligned, & by Hell gates impugned.   

The 50. Demand. Sure to continue.  
WHETHER our Church, for all this fight and conspiring against it, 
Aug: de ut: cred. c. 8 & Psa. con. part. Don. Chri. con. Gent: quod Christus sit Deus col. 1039  as it hath hitherunto stood upright, so be not sure to stand and continue likewise hereafter? Or else, how is it, that the Fathers, which in their sundry times have been bold so to say of the Church, & namely also of the Church of Rome, that it (I say) should stand forever, could not all this while be proved liars? yea whereas they have further said, that the Church by oppugnation should not only not be overcome: but also more increase thereby and flourish: Whether this saying of theirs, as always heretofore, so now likewise be not plainly justified: innumirable persons, as well of our own country (& that, against all hope of man: but to the gracious safety hither to) no doubt to the wise (of the State so much maligned by the Puritans) as of others also, daily seeing, and confessing, that ours is the true Church, and ours the true Religion, and the Heretics have fowely abused hitherunto their ignorance: The Heretics in the mean time, partly by the conversion of such, partly by their continual dividing into so many strange Sects, daily diminishing, and (as all other Heretics before them) going to nothing. And whether they were not best therefore to put up their pipes, (as Humfreie his wise Syllogisms in his Onus or prophesy of the ruin of Rome) to hold their barking against the Moon, and to leave with Saul their vain kicking against the prick, getting nothing thereby but only the eternal hurt & destruction both of themselves & of their followers?   

The 51. Demand. Apostasy.  
LAST of all (to be short, & to cut off many other questions of like weight that I could demand) whether, as in every one of these Demands it is evident that they be Heretics and Seducers, so in many of them, and much more in all of them, it be not likewise evident that they be little better than plain Apostates, as?  
First in changing the Priesthood, 
Heb. 7. c. 12.  whereupon the change of all the Law ensueth: as, we see, they also thereupon have chamnged well near all, which no old Heretics ever durst to do, except it were the Manichees: 
Orat. the 5. Haer. c. 7.10.6.  whom S. Augustine for that cause did note to be something else then Heretics in saying, that there were five sorts of people in the world, Iewes Pagans, Manichees, Heretics and Catholics?  
Secondly in reviving not one or two, but so many old Heresies; beside (as I am bold to say) at jest a thousand more of their own invention?  
Thirdly, for taking from Christian men so many arguments of Christ's God head and Divinity: as, the invisible Continuance and Authority of his Church, the Honour of Crosses, the virtue of Crosses, the Honour of Relics, the virtue of Relics, Miracles, Exorcisms, Unity, Sacrifice? etc.  
Fourthly, for leaving nothing undenied, not Fathers, not Counsels, not Traditions, not Scriptures, nor (the only witness of all Canonical Scripture) the Church's authority, & departing from the Faith of all ages since Christ's time, agreeing with no Christian time, nor none with them?  
Fifthly, in place of all Religion and goodness which they have removed, devising a new gospel of their foresaid only vain Faith, which teacheth all Sins and all heresies to presume of salvation. Besides much more that I need not to repeat?  
And whether therefore people now a days be not to to careless and negligent of their souls, that whereas they should not, under pain of everlasting damnation, yield to any one Heresy, have so foully yielded to so fowl Apostasy? How beit as S. Peter said to the jews. 
Act. 3.  Et nunc fratres scio quia per ignorantiam fecistis, sicut & principes vestri: so I doubt not, but that in our Country likewise many of all sorts may be somewhat excused by ignorance: and therefore the more hope there is for such as will repent. But otherwise if any for all this, list wilfully to follow on, most foully and most miserably deceiving themselves by cause afore God they can not possibly have any excuse of their so doing, no more, then if they should consent to follow the proceedings or to frequent the churches of the Arrians, or of any other old Heretics, yea or of the Turks themselves, if perhaps they lived under the reign of such. And therefore (I say) if any list to contemn still all wholesome counsel, and desperately to follow on, & not to return to the Truth so manifoldly, and so plainly opened? & some also to persecute it most maliciously: their blood, at jest wise, 
Ezecb. 3  shall not be required at our hands hereafter, when they shall repent to late.    

CERTAIN OTHER DEMANDS ANNEXED TO THE FORMER.  
VERY FIT Also to be proposed to our En-English Protestants, but principally unto our Puritans.  
EXTRACTED Out of a learned book, made by the Reu. Fa. john Hay, Priest of the Society of jesus & proposed, unto the Ministers of Scotland.  
With licence, Anno 1623.   

Stand ye upon the ways, and see and ask of the old paths, which is the good way, and walk ye in it, and you shall find refreshing for your souls. jeremy 6.16.  
There must be heresies, that they who are approved, may be known among you. Cor.  
And I desire you brethren, to mark them that make dissensions and scandals, contrary to the doctrine which you have learned, and avoid them: for such do not serve Christ our Lord, but their own belly, and by sweet speeches and benedictions, seduce the hearts of innocents. Rom. 16.17.  
I know that after my departure, there will ravening wolves enter in among you, not sparing the flock: and out of your own selves shall arise men speaking perverse things, to draw away disciples after themselves. Acts 20.29.   

THE PREFACE.  
GENTLE Reader, by the little experience that I have in matter of disputation against Protestants, I find the Proverb to be verified, which saith: That Aristotle's Ass is able to deny more, than Aristotle himself is able to prove. For the most ignorant companion that ever handled a cudgel in school, makes a show to be some tale and jolly fellow, all the while the skilful Fencer, suffers and wills his young scholar to lay at his Master, he in the mean time lying only at his lock, and defending himself, and not offending his unskilful scholar. But when this Master, gins to let fly at this ignorant fellow, and to teach him the Art, as well to defend himself, as to offend others, alas, how do the standers by laugh at this poor apprentice? To see him who seemed somebody a little before, to be now nobody, and to be knocked and rapt, how, and where his Master lists?  
The very like is to be said, of the combat or Controversy in Religion, where let Protestants alone, still to strick, object, and lay load at Catholics, one would think (I worse) that there were some matter in them: For in opposing the Real presence, Purgatory, Images, Prayers to Saints, Railing at the Pope, and the like, you would think them to be some jolly fellows, but alas, turn the offensive weapon towards him, lay at him a little, and do but teach this bold offender of others, to defend himself, all the beholders burst out in laughter, and the poor scholar proves so unskilful, that the blows he should receive upon his buckler, he beareth them off with his head and shoulders, and is knocked and rapt, every where, where the Fencer lists. For even so Protestants seem to show some small skill, in offending us, and our Religion, but being put to defend their own, alas, what poor Fencers do they prove? Let the Reader be but an indifferent behoulder of this ensuing combat, and I assure him he cannot look on, but he shall laugh for his labour.   


The 1. Demand. Their first Preachers.  
WHETHER the gospel of Christ, was at any time preached in Scotland before Paul Methuen, & sir john Knox, yea or no?   

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

3. Whence their vocation.  
And sith it is written, that no man may preach unless he be sent; 
Rom. 10  I demand by what power Sir john Knox, with other Apostates, Priests, Monks and Friars, took upon them this vocation?   

4. If Conform to predecessors?  
Seeing you acknowledge in your Confession of faith, that the Sacraments ought only to be ministered, by such as are called thereunto by ordinary vocation, I demand, if your vocation unto the ministry, be like unto the calling of all others, who have gone before you in the Church of Christ, since the time of the Apostles? whom both ye and we repute and hold to have been jawfull pastors and teachers of his flock, as, S. Cyprian, S. Augustin, S. Ambrose, and diverse others? wishing you to shewin all points, the conformity of your vocation with that of theirs.   

5. who their Doctors?  
Seeing after the discourse of the election of your Ministers, Elders and Deacons, ye acknowledge that the Scriptures make mention of a fourth kind of Ministers lest unto the Church of Christ, which also are very necessary & profitable, 
Ephes. 4. 1. Cor. 12.  and are called by the name of teachers and doctors, whose office it is to teach and instruct the faithful in sound doctrine, providing with all diligence, that the purity of the gospel be not corrupted, either through ignorance or false opinion; I pray you to show, at what time any Doctors of such calling, have been in your Church before john Caluin? because the places of Scripture noted by you, teach and declare, that God hath appointed such means in his church, that it should never be left desolate, nor yet his Doctrine to decay, for want of Doctors & other teachers.   

6. Their admission of Tinkers etc.  
And seeing ye confess in the same place, that men cannot profit so well in the knowledge aforesaid, unless they be first instructed in the learned tongues, & humane sciences (for now God doth not commonly work by miracles) and that therefore it is necessary that seed be sown for the time to come, to the end that the Church be not left barren & waste unto posterity: and also, that for this effect schools be erected, wherein youth may be trained up in the knowledge, and fear of God; I demand why ye admitted at the first entry of your doctrine into Scotland, and yet do, Tailors, Skinars, and other Artificers, who were never instructed but in their own craft and occupation, which they left and abjured? and out of their own heads without any further calling unto the ministry, began to teach the people? having for all their learning and form of preaching, some English books only, which yet themselves very hardly understood?   

7. If the only written word be judge?  
Seeing that among other heads of your alleged faith, this is one principal, that nothing is to be believed, 
Cal. l. 4. Inst. c. 8. sect. 8.  but what is found in the written word, I demand what testimony ye have in the same, for assurance of your faith in this point? And whether the faith of the Apostles, was grounded on the written word or not?   

8. S. Thomas Gospel.  
Where is it written, that there is only four Ghospels? and that the Gospel of S. Matthew, with the other three ought to be recea. ve, and not the Gospel of S. Thomas? Or what authority hath moved you, to receive some books or chapters for canonical scripture, and to refuse or reject others? Or if any man deny any book of the new Testament (as Martin Luther doth the epistle of S. james) what arguments have ye from the Scripture to condemn him? 
Praef. in nou. Test    

9 Why jews credited.  
Seeing ye give so great authority to the Synagogue of the jews, that according to their canon, ye admit, & reject sundry books of holy Scripture, why give ye not the like authority to the Christian church which hath gone before you, in receiving such books as are approved by her for canonical Scripture? And if the only cause which moves you to reject such books, be because they were not approved by the Synagogue of the jews: why by the same reason reject ye not Christ himself, seeing that Synagogue would not admit him for their Messiah?   

10. Church's authority.  
If it be the office of the church, to discern betwixt canonical Scripture and not canoniall as 
a De capt. Bab  Luther 
b In prologo cont. Pet. à Soto.  Brentius, and other of your own masters do confess; why should not the same church be heard of you, in giving her interpretation upon any doubtful place thereof, called in question? Or why call ye more in doubt the interpretation of the Scripture given by the Church, than the very books themselves? Or why prefer ye, the private opinion of john Caluin and yourselves, before the universal, and uniform consent of all Christian people before you?   

11. Citing only the written word.  
Why esteem ye, 
Calu. l. 4 Inst. c. 8. num. 13.  that ye have an infallible mark of the true religion, because ye cite only the written word, seeing this hath been common to all heretics from the beginning? Or what have you more to say for your selves, than they had for themselves in this point?   

12. If Scripture be easy?  
If the Scripture be so easy as ye teach it to be 
c Luth de ser. arbit.  what hath moved your own writers, to make so many commentaries thereupon? Or what is the cause that there is so great controversy in religion, as we see at this day? Yea, even upon the express words of the last Testament of our Lord? which according to the nature of a Testament, should be most clear.   

13. Conference of places.  
If the private judgement of every, one conferring Scripture with Scripture, be a certain and infallible rule of right interpretation as ye say: how is it, that so many gross contradictions are found in your writings, gaynsaying, not only one another, but yourselves also, as is evident in your own books?   

14. No means to be resolved.  
Seeing that the Lutherans, the Zwinglians and the Caluinists, besides an infinite number of other sects, do every one allege the written word, for confirmation of their contrary opinions: how shall it be known to any man, that would resolve himself in matters of religion, which of them have the true word? sith it is the true understanding that maketh the word, and not the outward sounding of the voice, as Christ himself saith; who objected to the Saducees, 
Mat. 12.  that they mistook the Scriptures, because they understood not the meaning of them?   

15. Traditions.  
Why deny ye, any credit to be given to Traditions, contrary to 
a Cal. l. 4. just. c. 10.  the express commandment of the Apostle, writing to the Thessalonians in this manner 
b 2. Thes. 2.  Stand and keep the Traditions which ye have received, whither by word, or by our epistle? And also contrary to the doctrne of all the ancient doctors of the church? Or how have ye the Scripture itself, but by Tradition? And seeing ye will give no place unto Traditions, what assurance have ye, that since the Nativity of Christ, there is only 1623. years? Or whither it be lawful for Christian men, to call this point in question, yea or no?   

16. Things unwritten, ordered.  
If no Traditions ought to be received, show me where those things are written, which S. Paul promised to set in order at his coming to the Corinthians? 
1. Cor. 11.  for if all things were contained in the written word which the Corinthians had received, what needed S. Paul to promise, to put the rest in order at his coming, chief concerning our Lord's supper?   

16. Church not invisible.  
Seeing Christ saith. If thy brother will not hear thee, tell it unto the Church, and if he will not hear the Church, let him be to thee as a heathen & publican: and therefore apoints his Church to be judge in controversies concerning doctrine and manners, how shall a man find the church: if it be invisible? And why affirm ye it so to have been, seeing no recourse can be had to an invisible judge?   

17. Their Church how long?  
How long esteem you your Church to have been invisible? And during the time of the invisibility thereof, if there were any of your Ministers that preached the word of God, & administered the Sacraments in the realm of Scotland? Also who they were that during that time, opposed themselves to all heresies, and confuted them; seeing ye acknowledge with us, sundry heresies to have been even almost in all ages?   

18. The Synagogue visible.  
Seeing Christ hath rejected the Synagogue of the jews, & erected and builded to himself a Church of the Gentills, 
Mat. 28  which he hath promised to assist and maintain to the end of the world: how it is possible, that the church of Christ (against his said promise) hath been so many years invisible as ye suppose? Seeing that the aforesaid Synagogue, notwithstanding the rejection thereof, hath ever been visible, and is yet at this present in diverse countries? so that by this your false doctrine, ye give unto it, even after the rejection of it, greater prerogative, than ye vouchsafe to give to the church of Christ.   

19 Time of decaying.  
Seeing ye confess with your master Caluin, 
l. 4. Inst. c. 2. n. 3.  the Roman Church, sometime to have been the true Church: in what time, & age suppose ye that it decayed, so that the adherents thereof, by reason of idolatry could not be saved?   

20 Sucession of theirs.  
Seeing God hath given some Apostles, some Prophets, 
Ephes. 4.  Evangelists, and Pastors, for the gathering together of the Saints, and for the edification of the body of Christ (which is his Church) to the end of the world: I require you (if you be the members of the said body of Christ) to show your Doctors and Pastors who have succeeded one another since the Apostles, with continuance of any Uniform doctrine as the Catholics have already done?   

21 Condemning herefies.  
Why rail ye so much against the seat of Rome, seeing by that seat, all heretics have been convicted and condemned? 
hier. ep. 17. ad Dama s Aug. cont Pelag.  an evident token that it is of God. And if ye have the true Curch (as ye allege) show that ever any of yours, have opposed yourselves against any heresy before our days   

22 Imitation of heretics.  
Why follow ye the footsteps of the Donatists, who called the chair of Rome, 
Aug. cont. lit. Petil. l. 2. c. 51.  the chair of pistilence? Or how could it have been possible, that the seat of Rome, could have withstood, and prenailed against all kinds of perpersecutions since the beginning, and against so many infidels and heretics, if it had been the chair of pestilence, as ye say?   

The 23. Sacraments, seals.  
If the Sacraments be only outward tokens and seals (as ye teach) what prerogative give ye to the Sacraments of the gospel, 
Cal. l 4. Inst. c. 10.1.  above the Sacraments of the old law?   

24. Faith assures not grace.  
Seeing ye teach, that faith assureth you of grace received before the reception of the Sacraments, how can you say, but that they be altogether unprofitable, and can give no fur their confirmation? For as much as, where assurance of grace is already, no confirmation is required.   

25. Value of Sacraments.  
Why affirm ye the Sacraments to be of no valour, except they be received by faith, and not withstanding baptise infants, who can receive nothing by faith?   

26. Necessity of Baptism.  
Why abuse ye the people, teaching that infants without baptism, obtain remission of their sins by the faith of their parents, sith the faith of the parents, cannot hinder them to be borne in original sin, 
Rom. 3.5. Ephes. 2.  and to be the sons of wrath, as S. Paul affirmeth?   

27. Preachative Baptism.  
Seeing Baptism, 
Cal. l. 4. Inst. ca 14. n. 4.  as ye teach, can not consist without preaching, and for as much as no preaching was made at the time ye were baptised by the Catholics: what assurance have ye that ye are yet baptised? Or what doth preaching avail to alitle infant, who wants the use of understanding?   

28. Baptism. of Infidel's infants.  
Why affirm ye with your master Caluin, 
In Antid. con. Trid.  that the Sacrament of Baptism ought only to be ministered to them, who have already obtained the remission of their sins? Seeing thereof it follows, most evidently, that infants begotten of Infidel parents, should not at all be baptised: because they cannot receive remission of their sins by the faith of their parents, when they are Infidels, or unfaithful?   

29. Ceremonies of Baptism.  
Why reject ye the ceremonies of Baptism, which always 
a Dionis. Ar. c. 2. etc. Hier.  have been used in the church of God since the days of the Apostles, name what age soever you please? Or how can ye defend your master Caluin 
b l. 4. Inst. c. 15 n. 19  who is not ashamed to affirm, that in the primitive church, the right & lawful administration of Baptism, was already corrupted?   

30. Confirmation.  
Why deny ye the Sacrament of Confirmation? seeing it is so clearly expressed in the Acts of the Apostles, 
Act 1.19  who by the imposition of hands, gave the holy Ghost: and also confirmed by all ancient writers, yea and as yet retained by the English Protestants?   

31. Real presence.  
If the body of our Lord jesus Christ, be not really in the B. Sacrament, 
l. 4. Inst. c. 17. n. 10. & 14  why affirm ye with your master Caluin, that in this Sacrament, by the spirit of God, those things are conjoined together, which are separate: to wit, the body of Christ which is in heaven, with us who are beneath in earth?   

32. Receiving by faith.  
Why affirm ye, 
Cal. l. 4. Inst. c. 17. n. 10.  that we receive the body of Christ really by faith, if it be not really present in the Sacrament; seeing our faith cannot make that thing to be, which is not? If therefore his body be not there really, we cannot believe that we receive it really, except we flatly deceive our selves.   

33. lifting up to heaven.  
In what scripture read ye, that which ye profess with your master Caluin, 
l. 4. Inst. c. 17. n. 3●●  that when ye receive the sacrament, Christ is made verily present unto you? Not that he should be on the earth where ye are, but that ye should be lifted up to heaven where he is: and to which of the heavens were the Apostles lifted up, when they had our lord jesus Christ, sitting with them in the last supper?   

34. In two places at once.  
Why attribute ye more to your own faith then to the omnipotent power of God? 
Cal. l. 4. Inst. cap. 17. n. 31.  saying, that by your faith, ye are truly lifted up to heaven (and so at one time ye are both in heaven and earth) and deny that Christ can cause his body to be really present at once in heaven and earth?   

35. Penance.  
Why deny ye the sacrament of Penance, 
Cal. l. 3. Inst. c. 4.  by the which the lawful ministers of God's word (as instruments of his Majesty) give us remission of our sins, according to the word of Lord jesus Christ. 
joh. 20.  Whose sins ye forgive, they are forgiven, & whose ye retain, they are retained?   

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

37. Extreme Unction.  
Why deny ye the sacrament extreme Unction, seeing the Apostle S. james, 
cap. 5.  speaketh so manifestly thereof, saying? Is any sick among you? let him send for the priests of the Church, & let them pray over him, and anoint him with oil in the name of our Lord?   

38. Matrimony.  
Why deny ye the sacrament of marriage, 
Ephes. 5.  seeing S. Paul witnesseth in so plain words, that it is a Sacrament? And why doth your master Caluin lie so loudly affirming, that no man until the time of Gregory the first of that name Pope of Rome, 
In c. 5. ad Ephes l. de fide & op. c. 7.  ever saw, that it was given for a sacrament? seeing S. Ambrose (a) S. August. (b) and other Doctors (long before Gregory) affirm the same in most manifest words to be a sacrament?   

39 Two wives at once.  
Why permit ye any man to marry, his first wife being yet alive? seeing S. Paul saith. That the woman which is in subjection to a man, her husband being alive, is bound to the law: but if her husband be dead, she is delivered from the law of her husband? Therefore if she take another man, whilst her husband yet liveth, she shall be called an adulteres.   

40. Breaking of vows.  
Seeing S. Paul affirms, that those who marry after they have made the vow of chastity, incur damnation, what hath moved your Apostata Priests, Monks, and Friars, to attempt marriage, after their so solemn vow of chastity, and so most wilfully to damn themselves?   

41. Sinnes not imputed?  
Why affirm ye, that ye are so assured that your sins are not imputed to you, as ye are assured that God is in heaven, because ye believe the one & the other with one faith as ye say? And yet not withstanding, ye beg daily in our Lord's prayer, that your sins may be forgiven you? which prayer truly were superfluous, if this your assertion were so assured.   

42. All good works sins.  
Why affirm ye, 
Cal. l. 3. Inst. cap. 14. n. 5.11.  that all our works, how good soever they appear to be, are nothing but sin in the sight of God, sith it is impossible, that any work, be good and evil all at once? And in the Scripture itself, 
Gen. 4.22.3. Reg. 10.  we read of sundry that have been commended for their good works. Or if all our works be sins, then is it all one, to rob a poor man, and to give him alms, except the one be less sin than the other?   

43. False assurance.  
Why affirm ye with your master Caluin, 
l. 3. Inst. c. 2. n. 40.  that who soever hath once embraced the light of your gospel, can never perish? considering that many who have been of your sect (yea Ministers themselves of the highest rank) have turned to us, and have died in our Catholic faith: and so (according to your doctrine) are utterly Damned.   

44. Absurdity by denying a third place.  
Seeing on the one side, ye teach that the spots of sin remain so long as we live: 
Cal. l. 4. Inst. c. 13 n. 10.  and on the other side deny, both place and time of cleansing after our death; how can you avoid to declare manifestly, that either none at all enter into heaven, or else that they who enter, do still remain with their spots of sin a thing so expressly contrary to the word? 
Apoc. 12.    

45. Invocation of Saints.  
Why affirm ye against the Scripture, that the Saints in heaven hear not our prayers, because forsooth that they are dead? seeing Christ himself saith, that God is not the God of the dead, 
Mat. 22.  but of the living? And how can the Saints in heaven rejoice at our repentance if they know not the same? 
Luc. 15.    

46. Images.  
If all that have errected Images in the Temple of God be Idolaters, how can ye deliver Moses of that spot? or yet defend, 
Exod. 25. & 37. Num. 7.  that God himself was not the author of I idolatry, seeing he commanded Images to be made for that effect?   

47. Renewing old heresies:  
Why have ye renewed so many old heresies, condemned so many hundred years since, by the universal church of God? Namely, the heresy of Simon Magus, denying the freewill of man? 
Clem. l. 2 Recog.    

48. Of the Pepusians.  
Why have ye renewed the heresy of Pepusiamns, affirming, 
Aug. de haer. haer. 27.  that distinction of order and degree, ought not to be observed in the church of God?   

49. Of the Novatians. 
Cyp. l. 4. ep. 2. ●   
Why have ye renewed the heresy of the Novatians denying that all sins are forgiven by the Sacrament of Penance?   

50. Of the Manichees.  
Why have ye renewed the heresy of the Manichees, 
Aug. ad quod● ult heres. 46.  denying the water of Baptism, to avail any thing to our salvation?   

51. Of the Donatists.  
Why have ye renewed the heresy of the Donatists, 
Optat. Mil. l. 2. ad Par. de scis. Don.  teaching that the Church of God hath perished throughout the whole world, except in some obscure corners? As also, 
Aug. l. 2. cont Petil. c. 34.  that S. john's Baptism, was not different from the baptism of our Lord?   

52. Of the Arrians.  
Why have ye renewed the heresies of Arius, 
Aug. de heres. ad quod vult. Deum heres 13.  teaching that it is not lawful to offer sacrifice for the dead? And that there is no difference between a Bishop and a simple priest? nor that the fasting days of the Church, aught to be kept, but that every man may fast, according to his own will and pleasure?   

53. Of the Eunomians.  
Why have ye renewed the heresy of the Eunomians, 
Aug. ad quod wlt Deum heres. 54.  that by faith only, man may obtain life everlasting?   

54. Of the Pelagians  
Why have ye renewed the heresy of the Pelagians, 
Aug. ad quod vult heres. 11.  teaching that infants may be saved without Baptism?   

55. Of the Iouinians.  
Why have ye renewed the heresies of jovinianus, 
Aug. ad quod vult haer 81.  teaching marriage to be as acceptable to God, as virginity: & that it is lawful for Monks & Nuns to marry?   

56. Of the Vigilantians.  
Why have ye renewed the heresies of Vigilantius, denying the invocation of Saints, & the honouring of the relics of the Martyrs? 
Hier. con Vigil.    

57 Of the Eustichians.  
Why have ye renewed the heresy of the Eustachians affirming that it is not lawful to go in Pilgrimage, unto holy places?   

58. Of the Iconomachians.  
Why have ye renewed the heresy of the Iconomachians, 
Concil. Gang.  breaking down the Images of our Lord jesus Christ, & of his Saints?   

59 Of the Beringarians.  
Why have ye renewed the heresy, of Beringarius, denying the body and blood of our Lord jesus Christ, to be really present in the Sacrament of the Altar?   

60. Of many other heresies.  
Why have ye reneved many other heresies of the Albigenses, Waldenses, Wickliffits, Hussits, of Abailhardus, of Almaricus, & of other more detestable heretics condemned many years since by the church of God?   

61. Following heretics only in some points.  
Why have ye followed the v heretics in these pointsonly in which they have dissented from the whole church of God, and rejected the rest of their doctrine?   

62. Scottish Reformation.  
Whether your Reformation, which ye have made in the realm of Scatland, in pulling down of the Churches, be not rather like to the Reformatign of Turks and Pagans, then to a Reformation made by Christians?   

63. Churches made Stables.  
Whither in making Stables of the Churches in Scotland (so that horses were stabled on your King's graves) and in diging up the bones of Christian men, resemble ye rather to be Christians, or Infidels and Pagans?   

64. Burning Relics.  
What moved you to burn the holy Relics of Saints, who were Temples and Tabernacles of the holy Ghost, when they lived: which among all Christians since the Apostles days unto this present, have been holden in honour and veneration?   

65. Burning the Doct. writings.  
Why burned ye the writings of the Doctors & holy fathers, as of S. Ambrose, S. Augustine, S. Hierome and others: and yet shame not to say, that ye profess one faith with them?   

66. Depossing magistrates.  
Where is the verity and effect of your solemn protestations, promising that your Reformation was not to dispossess any magistrate: when ye have not only raised uproars in the country, and expelled thence the chief magistrates, but in your preachings, would plainly thrall all kings, and kingdoms, and have them subject to the election and punishment of the people, setting forth your sundry books thereupon?   

67. Liberty of Conscience.  
Why in the beginning of your new gospel, preached ye liberty of conscience; & now constrain all men to subscribe to your new doctrine: ye them whom ye know to believe the contrary?   

68 Profession of poverty.  
Why preached ye, when ye first usurped authority to preach, that the Ministers of the word, aught to profess and observe poverty as the Apostles did: and presently none in the whole realm are so covetous as ye are, not only to give money upon land, but also upon planie usury?   

69. Church's patrimony.  
Why pretend ye to have the benefices and patrimony of the Church, seeing ye cannot show yourselves to be lawful heirs and successors to them, who were the true and right posessors thereof before you? And why have ye rejected as Idolatry, all that which appertaineth to them whom ye call papists, excepting only the patrimony & living of the Church? Or if there were no Churchin the country before your coming, why pretend ye as patrimony, any other thing than hath already been given to your congregation by those of your own coat?   

70. Building Churches.  
Seeing one spirit could not move so many of our Kings to build so many Churches, Colleges & Abbeys, and you to destroy the same: which of you two may be justly esteemed, to be moved by the good spirit, and which by the evil?   

71.  
Finally, whether these your doings, tend not to the abolition of all memory of our Lord jesus Christ, yea or no? Seeing already some of you do doubt, in what time of the year he was borne, as whether in winter, or in summer: so that apparently, your next doubt will be, whether, he was borne or not; which appears to be the end and conclusion of your new gospel.    

THE TITLES OF THE DEMANDS Contained in this book of D. BRISTOL,  

1 COLLATIO Carthaginensis pag. 6  
2 Building of the Church 11  
3 Going out 16  
4 After-rising 18  
5 Wondered at 20  
6 Name of Catholics 22  
7 Name of Heretics 26  
8 Name of Protestants 27  
9 Conversion of Heathen Nationss 31  
10 Miracles 34  
11 England 38  
12 Visions 41  
13 Ho●or of Crosses 42  
14 Virtue of Cross 45  
15 Honour of Saintes 46  
16 Virtue of Saints 47  
17 Casting out of Devils. 48  
18 Destroying of Idolatry 52  
19 Kings 54  
20 In all persecutions 57  
21 Churches 60  
22 Service 63  
23 Apish imitation 66  
24 Priesthood 67  
25 Monks 72  
26 Fathers 73  
27 Counsels 75  
28 Sea Apostolic 77  
29 Traditions Apostolic 78  
30 Their own Doctors 79  
31 Universality 80  
32 Antiquity 82  
33 Consent 83  
34 Authority 84  
35 Unity 89  
36 Keepers of the Scriptures 91  
37 Storehouse of all Truth 92  
38 Old heresies 95  
39 Where grew their dostrine 96  
40 They never afore now 98  
41 Studying of all Truth 99  
42 Unsent 101  
43 Succession 102  
44 Apostolic Church 103  
45 Changing 105  
46 Our Ancestors saved 108  
47 Communion of Saints 109  
48 Where Christ worketh 112  
49 All enemies 118  
50 Sure to continue 119  
51 Apostasy 119    

THE TITLES OF THE DEMANDS Contained in this other book.  

1 PReachers 131  
2 Whence their doctrine 131  
3 Whence their vocation 132  
4 If conform to predecessors? 132  
5 Who their Doctors? 133  
6 Their admission of Tinkers 134  
7 If the only written word be judge? 135  
8. S. Thomas Gospel. 136  
9 Why jews credited. 137  
10. Church's authority. 137  
11. Citing only the written word. 138  
12. If Scripture be easy? 139  
13. Conference of places. 139  
14. No means to be resolved. 140  
15. Traditions. 141  
16. Things unwritten, ordered. 142  
16. Church not invisible. 142  
17. Their Church how long? 143  
18. The Synagogue visible. 144  
19 Time of decaying. 145  
20. Sucession of theirs. 145  
21. Condemning heresies. 146  
22. Imitation of heretics. 146  
23. Sacraments, seals. 147  
24. Faith assures not grace. 147  
25. Value of Sacraments. 148  
26. Necessity of Baptism. 148  
27. Preachetive Baptism. 148  
28. Baptism of Infidels infants. 149  
29. Ceremonies of Baptism, 150  
30. Confirmation. 150  
31. Real presence. 151  
32. Receiving by faith. 151  
33. Lifting up to heaven. 152  
34. In two places at once. 152  
35. Penance. 153  
36. Order. 153  
37. Extreme unction. 153  
38. Matrimony. 154  
39 Two wives at once. 155  
40. Breaking of Vows. 155  
41. Sinnes not imputed. 156  
42. All good works sins. 156  
43. False assurance. 157  
44. Absurdity by denying a third place. 157  
45. Invocation of Saints. 158  
46. Images. 158  
47. Renewing old heresies. 159  
48. Of the Pepusians. 159  
49. Of the Novatians. 159  
50. Of the Manichees. 160  
51. Of the Donatists. 160  
52 Of the Arrians 160  
53 Of the Eunomians 161  
54 Of the Pelagians 161  
55 Of the Iouinians 161  
56 Of the Vigilantians 162  
57 Of the Eustacheans 162  
58 Of the Iconomachians 162  
59 Of the Beringarians 162  
60 Of many other Heresies 163  
61 Following heretics only in some points 163  
62 Scottish Reformation 163  
63 Churches made Stables 164  
64 Burning relics 164  
65 Burning the Doct. writings 164  
66 Deposing Magistrates 165  
67 Liberty of conscience 165  
68 Profession of Poverty 166  
69 Churches patrimony 166  
70 Building Churches 167  
71 Abolission of all memory of Christ 168    

THE CONTINVAL SVCcession of the Popes of Rome, as it is recorded in all Chronicles & Ecclesiastical Histories (besides many other good writers) both old and new, whereof I say with S, Augustine con. Epist. Manichaei, cap. 4. In Catholicae Ecclesiae gremio iustissime tenet me, etc. Besides many other things, this most worthily keepeth me in the lap of the Catholic Church: to wit, the Succession of Priests from S. Peter the Apostle himself (to whom our Lord after his Resurrection joan. 12. committed the feeding of his sheep) even to the Bishop that now is.  
The year of our lord. 33.34 1 PETER) 1. Pet 5. ver. 13.) & Paul. (Act. 28) Apostles, 57 2 Linus 68 3 Clement 77 4 Cletus 84 5 Anacletus 96 6 Euaristus 109 7 Alexander 117 8 Xistus 127 9 Telesphorus 138 10 Hyginus 142 11 Pius 153 12 Anicetus 163 13 Soter 171 14 Eleutherius   So fare S. Irenee li. 3. ca 3. against the Heresies of his time. 186 15 Victor 198 16 Zepherinus 218 17 Calistus 223 18 Vrbanus 231 19 Pontianus 236 20 Anterus 237 21 Fabianus 251 22 Cornelius 253 23 Lucius 255 24 Steven 257 25 Xistus two 260 26 Dionysius 271 27 Felix 275 28 Eutychianus 283 29 Caius 296 30 Marcellinus 304 31 Marcellus 310 32 Eusebius 311 33 Miltiades   So fare, all were Martyrs 314 34 Silvester 336 35 Marcus  36 julius 353 37 Liberius 366 38 Damasus   So fare S. Optatus lib. 2. against the Donatists of his time 384 39 Siricius 398 40 Anastasius   So fare S. Augustin Epist. 165. against the Donatists of his time 401 41 Innocentius 416 42 Zozimus 419 43 Bonifacius 423 44 Caelestinus 432 45 Xistus iii 440 46 Leo the Great 461 47 Hilarius 467 48 Simplicius 483 49 Felix two 492 50 Gelasius 496 51 Anastasius two 498 52 Symmachus. 514 53 Hormisda 523 54 John 526 55 Felix iii 530 56 Bonifacius two 532 57 john two 534 58 Agapetus 535 59 Siluerius 537 60 P Vigilius 556 61 Pelagius 561 62 john iii 575 63 Benedict 579 64 Pelagius two 590 65 Gregory the Great 604 66 Sabinianus 605 67 Bonifacius iii 606 68 Bonifacius iiii 613 69 Deusdedit 617 70 Bonifacius v   So fare, all Saints but one, as many also in them that follow. 627 71 Honorius 638 72 Severinus 638 73 S. john iiii 640 74 S. Theodore 647 75 S. Martin i 654 76 Eugenius 657 77 Vitalianus 672 78 S. Adeodatus 976 79 Domnus 679 80 Agatho 682 81 S. Leo two 684 82 S. Benedict two 685 83 john v 686 84 Cuno 687 85 S. Sergius 701 86 john vi 705 87 john seven 707 88 Sisinnius 708 89 Constantinus 716 90 Gregory two 731 91 Gregory iii 741 92 Zachary 752 93 Steven two  94 Steven iii 757 95 Paul 768 96 Steven iiii 772 97 Hadrian 796 98 Leo iii 816 99 Steven v 817 100 Paschalis 824 101 Eugenius two 827 102 Valentine 828 103 Gregory iiii 844 104 Sergius two 847 105 Leo iiii 855 106 Benedict iii 858 107 Nicolas 867 108 Hadrian two 872 109 john viii 882 110 Marinus two. 884 111 Hadrian iii 885 112 Steven vi 891 113 Formosus 895 114 Bonifacius vi 896 115 Steven seven 897 116 Roman  117 Theodore two  118 john ix 899 119 Benedict iiii 903 120 Leo v  121 Christophor 904 122 Sergius iii 911 123 Anastasius iii 913 124 Lando 914 125 john x 628 126 Leo vi  127 Steven viii 930 128 john xi 935 129 Leo seven 959 130 Steven ix 942 131 Marinus iii 946 132 Agapetus two 956 133 john xii 963 134 Leo viii 965 135 john xiii 972 136 Domnus two  137 Benedict v 972 138 Bonefacius seven 975 139 Benedict vi 984 140 john xiiii 985 141 john xv 995 142 john xuj  143 Gregory v 998 144 Silvester two 1003 145 john xvii  146 john xviii 1009 147 Sergius iiii 1012 148 Benedict seven 1024 149 john nineteen 1032 150 Benedict viii 1045 151 Gregory vi 1047 152 Clement two 1048 153 Damasus two 1049 154 Leo ix 1055 155 Victor two 1057 156 Steven ix 1059 157 Nicolas two 1061 158 Alexander two 1073 159 Gregory seven 1086 160 Victor iii 1088 161 Vrbanus two 1099 162 Paschalis two 1118 163 Gelasius two 1119 164 Callistus two 1124 165 Honorius two 1130 166 Innocentius two 1143 167 Caelestinus two 1144 168 Lucius two 1145 169 Eugenius iii 1153 170 Anastasius iiii 1154 171 Hadrian iiii 1159 172 Alexander iii 1181 173 Lucius iii 1185 174 Vrbanus iii 1187 175 Gregory viii 1188 176 Clement iii 1191 177 Caelestinus iii 1198 178 Innocentius iii 1216 179 Honorius iii 1227 180 Gregory ix 1241 181 Caelestinus iiii 1243 182 Innocentius iiii 1254 183 Alexander iiii 1261 184 Vrbanus iiii 1265 185 Clement iiii 1271 186 Gregory x 1276 187 Innocentius v  188 Hadrian v  189 john xx 1277 190 Nicholas iii 1281 191 Martin iiii 1285 192 Honorius iiii 1288 193 Nicolas iiii 2294 194 Caelestinus v 1295 195 Bonifacius viiii 1303 196 Benedict ix 1305 197 Clement v 1316 198 john xxi 1334 199 Benedict x 1342 200 Clement vi 1352 201 Innocentius vi 1362 202 Vrbanus v 1371 203 Gregory xi 1378 204 Vrbanus vi 1389 205 Bonifacius ix 1404 206 Innocentius seven 1406 207 Gregory xii 1409 208 Alexander v 1410 209 john xxii 1417 210 Martin v 1431 211 Eugenius iiii 1447 212 Nicolas v 1455 213 Callistus iii 1458 214 Pius two 1464 215 Paul two 1471 216 Xistus iiii 1484 217 Innocentius viii 1492 218 Alexander vi 1503 219 Pius iii  220 julius two 1513 221 Leo x 1517  under them Luther riseth 1522 222 Hadrian vi 1523 223 Clement seven 1534 224 Paul iii 1550 225 julius iii 1555 226 Marcellus two  227 Paul iiii 1560 228 Pius iiii 1566 229 Pius v 1572 230 Gregory xiii  
Venite fratres si vultis, etc. Come brethren if ye will, that you may be graffed in the vine, it is a grief to see you lie so cut of. Number the priests even from the very See of Peter: and in that order of Fathers, see who succeeded whom. That is the Rock, which the proud gates of hell do not overcome. So said S. Augustine, a branch then cleaving to the vine, in the Psalm that he made against the piece of Donate an archheretic of that time. And even so say we that now likewise are of the whole vine, to these pieces of Luther & Caluine and others, that have in our time cut off themselves. Or else, if we say not well, let them all lay their heads together, & show that which they hitherto could never show: that Gregory the fifteenth who now is Pope, and from whom it pleaseth them to descent in so many Articles of Faith: that either he (I say) is, or any other of the Popes, his Predecessors, was, the first amongst the Popes, that brought or took into the Romans faith the said Articles, or any one of them. Sure it is, that they cannot so charge neither this, nor no other Pope. And therefore plain it is, that the Romans are still in S. Peter & S. Paul's faith, as they were when S. Paul wrote unto them And therefore again with S. Augustine, Ipsa est Petra, This is the Rock which the proud gates of hell do not overcome.  
FINIS.