A Deliberate answer made to a rash offer, which a popish Antichristian Catholic, made to a learned protestant (as he saith) and caused to be published in print: Anno. Do. 1575.  
Wherein the Protestant hath plainly & substantially proved, that the papists that do now call themselves Catholics are in deed Antichristian schismatics: and that the religious protestants, are in deed the right Catholics: Written by Robert Crowley: in the year, 1587.  
LONDON. Printed by I. Charlwood, and are to be sold at the sign of the black Bear, in Paul's Church y●rde. 1588.   

Faults escaped in the print.  
In the 7. leaf, and in the last line of the first page, & in the first of the second page: read thus, innocency of life: for, not continue in ignorance, etc. In the 9 leaf, and 15. line of the first page: read thus, and not, let us have peace And in the last line save one, of the second page: read thus, they are all become unprofitable. In the 10. leaf, and 14. line of the second page: read thus, traxerit. In the 16. leaf, and 6. line of the first page: read tend, for bent. In the 25. leaf, and 12. line of the second page: read, conventicles. In the 26. leaf, and 18. line of the 1. page: read, fasts, for feasts. In the 27. leaf, and 9 line of the 1. page: read, cases, for causes. In the 31. leaf, and 12. line of the eight Offer: read, at all times, the continuance, etc. In the 36. leaf, & 7. line of the 2. page: read, such, for those. In the 39 leaf, & last line save 4. of the 1. page: read, Qui pridie. In the 50. leaf, and last line save 6. of the 2. page: read, at any time. In the 53. leaf, and 29. line of the 1. page: read, which are not, etc. In the 55. leaf, and 33. line of the 1. page: read, perceive by that, etc. In the 72. leaf, & 12. line of the 1. page: read, Linus. In the 75. leaf, and 1. line of the 1 page: read, or doth seem to be. In the 77. leaf, and 1. line of the 1. page: this word (them) is to much. In 78. leaf, & 4. line of the 2. page: read, admonition. In the 80. leaf, & 22. line of the 1. page: read, they for then.  
In the 81. leaf, & in the title of the 1. sign: read, of false prophets. In the 84 and 20. line of the first page: read, some of them, contrary to the express, etc.   

¶ To all and singular popish Recusants.  
SVpposing that all such papists as do refuse to join with us in the profession and exercise of religion (and are therefore called Recusants) be of one & the same mind with that popish Offerer, that first wrote these Offers, and did publish them in print: I have thought it a thing very meet, to request the same Offerer (if he be yet living) and all the rest that be of his mind, to afford me so much favour, as to read over their own Offers, and that answer that I have made thereunto I trust you will not deny me this request: for your Offerer hath in the end of every part of his Offer, used these words (or the like) prove this, & then I will relent and recant, & not before I know that there be many amongst you, that are worshipful, wise, and learned: such (I hope) will not blemish their worship, wisdom, and learning, by forejudging aught that is or shallbe written in answer to any Offer that any of their mind hath or shall make, and require answer thereunto. I do not require any of you to give credit to that which I have written: before you have tried the same, and found it worthy of credit. And therefore I have set over the heads of the pages of this my book: this admonition: First try, and then trust: If you shall find that I have sufficiently proved all those things that your Offerer requireth the protestant to prove: then I hope you will readily perform, those Offers that he hath made. And if you shall find any insufficiency in mine answers: I hope, that some of the learned on your side, will use some means whereby I may have knowledge of that insufficiency. And in the word & faith of a Christian, I do promise you, that what soever any of you shall write touching this matter: I will read it deliberately, and without all partial affection, with earnest prayer to the almighty, for the direction of his holy spirit, whereby I may be stayed from straying out of the way of truth. I know that there is but one way to everlasting life, & I do know that Christ only is that way: if any of your sort therefore, can make it plain unto me, that your popish Catholic church doth walk in that way, then will I leave that way wherein we protestants do walk, and run with you for I tell you truly, that none of you can have a greater or more earnest desire, to enter with the Bridegroom Christ, than I have, and (as I hope) shall have to the end. My pen would gladly proceed, in painting my paper with more sentences to the like effect: but I have thought good to stay it, for that I do persuade myself, that you do think the time long before you can take in hand to perform that request that I have herein made. Frare you well. From my house at S. Gyles without Creplegate of London. The Lord jesus direct you in all that you shall do. Amen.  
januarie. 16. An. 1587. Your well willer. Robert Crowley.   

The deliberate answer that Robert Crowley (a Protestant Christian) hath made to that rash offer, that a popish Antichristan Catholic made to a learned Protestant: Imprinted in Dowaie, (as he saith.) Anno Domini. 1575.  

Crowley.  
IN the year of our Lord. 1586. there came to my hands (by what mean I do not well know, but by the providence of God, I am sure) a certain book, that had been imprinted and published in Douai in France, (in the year 1575.) in the English Tongue. That book is entitled: A notable discourse, plainly and truly discussing, who are the right ministers of the Catholic Church: written against Calvin and his disciples, by one Master john de Albine, called De Seres, Archdeacon of Tolossa in France. Whereunto are annexed certain Offers, made by a popish Catholic, to a learned Protestant. etc.  
This book lay by me (as a thing whereof I made small account) till the month of May in the year .1587. When having (by occasion) more spare time, then in long time before I had, or could have: I took this book in hand, and did deliberately read over, both the book and the offers. I found both the book and the offers, to stuffed with colour of piety, truth and sincerity: that I could not but think that the having of this book in secret, hath been one great cause of the Apostasy, of so many young men, as have in late years fallen away from the pure profession of the gospel, and have embraced and professed, and do still profess most unpure Popish religion.  
The book was first written, by the above named john de Albine (as it may be thought) either in the Latin, or in the French tongue: Wherefore I mean not to bestow any time in the answering of it, supposing that either Beza, or some other French Protestant hath already dealt therein sufficiently.  
But because the offers seem to be made by some English man, and have not (as I think) been answered by any man: I have thought good to supply the place of that learned Protestant, that the Popish Catholic, meant to make the offers unto.  
And that the Offerer (if he be yet living) or any friend of his (if he be departed this life) may not have any cause to mislike with my dealing herein: I mind to set foorth to the view of the Reader, all the words of the Offerer, even as I find them, and as I have them to show, in his printed Copy, which I have, and do mind to keep, in a readiness to show, not abiding or dimnishing, altering or changing, one sentence, word, syllable, letter or title. The Offerer beginneth thus.  
The Offerer.  
First, seeing it cannot be denied, that our saviour Christ before his departure, and ascension, did commit the charge and government of his Church, the testimony of his word, the truth of his gospel, the ministration of his Sacraments to his Apostles and Disciples, and that not only for themselves, but to their successors Bishops and Priests, and to none other, saying only to them: Euntes docete omnes gentes. 
Math. 28. Marc. 16.  Go ye and teach all people and nations of the world, baptizing them in the name of the father, and of the son, and of the holy ghost, teaching them to observe and keep all things which I have commanded you.  
Further, the Apostle Saint Paul being at Miletum, in executing of his charge & government, gave this admonition to the Bishops, and Priests there assembled before him, saying: Attendite vobis, et univer so gregi. 
Act. 20.  Take heed unto yourselves, and unto the whole flock of Christ, in the which the holy ghost hath ordained you Bishops: Regere ecclesiam Dei, To govern the Church of God. And in the thirteenth Chapter of his Epistle to the Hebrews he doth commanded all other sorts of men, without exception of Emperors, Kings, Queens, and Princes, to obey their Bishops and priests, saying: 
Heb. 13.  Obedite praepositis vestris, & subiacete eye, ipsi enim pervigilant, quasi rationem pro animabus vestris reddituri. Obey your Prelates, and do what they appoint you, for they do watch, as men that shall render accounts for your souls.  
Seeing that by the testimonies before alleged it can not be denied, but that the charge and government of christ his Church, the preaching of his doctrine, the admninistration of his Sacraments, was by him committed to his Apostles and disciples, and to all bishops and Priests as Successors of them, to plant Christian faith and Religion in his Catholic Church universally throughout all Nations, Coasts, and Quarters of the world. Seeing this is by the plainness of the said testimonies of such an undoubted truth, that it cannot be denied: now let the learned protestant, affirming princes to be the supreme heads of the Church, either show by some such other like plain testimonies of the Scriptures, that our Saviour christ did commit the chief charge and supreme government of his Church to Emperors, Kings, Queens and Princes, to plant Christian faith and Religion in the same, or that any one of christ his Apostles or Disciples did convert any people, Land, or Country, from their Idolatry and Ethnic kind of living, to Christian faith and Religion by preaching the doctrine of the Protestants: as of only faith to justify, the contempt of good works, and that they be all unclean in sight of GOD, the denial of free will, of the real presence of Christ's body in the holy Eucharist, of the Sacrifice of the most blessed Mass, the abolishing Christ his Sacraments, and of all grace and goodness by them conferred unto us, than I shall yield and recant, and not before. Thus far, the first part of the Offer.  
Crowley.  
This Offerer hath divided this offer of his, into 22. parts, adding to the last part, six certain and assured signs and tokens of false Prophets, Heretics & schismatics. This division I mean to follow in mine answer. To this first part: therefore, I say thus, master Offerer. I confess, that our Saviour Christ did (as you have said) commit the charge and government of his Church, the testimony of his word, the truth of his Gospel, and the ministration of his Sacraments, to his Apostles and Scholars: and to their successors. But not to such successors only as you do name: that is to Bishops and Priests only, and to none other. For S. Paul, in the 12. Chapter of his first Epistle to the Corinthians, and in the 4. to the Ephesians, writing of the same matter, saith thus. Et ipse dedit, quosdam quidem Apostolos, 
Eph, 4.  quosdam autem Prophetas, alios vero Euangelistas, alios autem pastors & Doctores. And he hath given some, Apostles or Messengers, and some Prophets, and other some Evangelists, and some others Pastors and teachers. And again, in the 12. of the first to the Corinthians, he writeth thus. 
1, Cor, 12.  Et quosdam posuit Deus in Ecclesia, primum Apostolos, secundo Prophetas, tertio Doctores, deinde virtutes, exinde gratias curationum, opitulationes, gubernationes, genera linguarum. God hath place in his Church, certain degrees of men: first Apostles, secondly Prophets, thirdly teachers, than powers, after that gifts of healings, helps, governments, kinds of tongues. Lest you should quarrel about the translating of S. Paul's words out of the Greek? I have set them down as I find them in that translation, that your Tridentine council hath allowed of. But I pray you (good M. Offerer) what meant S. Paul, that in the rehearsal of those sundry degrees of men, that God hath placed in his Church, he would make no mentiion at all, of your Bishops and Priests, to whom only (as to the only successors of his Apostles and Disciples,) Christ spoke (if you have written truly) when he said thus. 
Math. 28  Euntes, docete omnes gentes. Go ye, and teach all nations of the world, etc. Without all doubt, S. Paul did know (and so do we) that God did never place in his Church, or appoint to succeed his Apostles and Disciples, any such Bishops and Priests as you mean of. That is, Lording, and loitering Bishops, exercising dominion over the people's that are allotted unto them: and saucy sacrificing Priests, which presume to occupy the place of Christ himself, and to execute his office, in offering sacrifice for the sins of the people. S. Peter disalloweth the one: 1. Pet. 5. and S. Paul the other. Hebr. 10. 
Hebr, 1● 1, Peter, ●  Yea if our Saviour Christ did speak only to such Bishops and Priests, as you do appoint to be the successors of the Apostles and disciples of Christ, when he said. Euntes, etc. Go, and teach all nations of the world, etc. How hath that his commandment been, or how is it executed, sith they (commonly) neither do nor can teach, those things that our Saviour commanded his Apostles, and scholars to teach and to do? The successors of the Apostles and scholars of our Saviour Christ, to whom those words were at the first and be still spoken: must be such as God hath, doth, and shall make meet to do his message to men of all sorts, to foreshow unto them by the Scriptures, what hangeth over their heads, if they will not regard the message, to comfort them, with the assurance of the performance of the sweet promises, which God hath made in the blood of his son Christ jesus, to foster, feed and nourish them, with the food of his heavenly word, and to teach and instruct them in the way of the truth, so that they may be able to discern between the broad way that leadeth to destruction, and that narrow way that leadeth to life everlasting, and to continue walking in that way, even to the end of their life in this transitory state. Thus much do those words signify, which I have cited out of the fourth Chapter of S. Paul's Epistle to the Ephesians. And in the words that I have cited, out of the 12. Chapter of the first to Corinth: Saint Paul hath added, that these words of our Saviour Christ were spoken to them also, whom God hath, doth, or shall make mighty, endueinge them with power from above, making them able to stand against, and to withstand, yea and vanquish the ghostly enemies, that is, the devil, the world, and the flesh, to cure sicknesses and diseases, to secure, help and comfort the weak and feeble, to govern the simple, and to understand and speak divers languages. All this may be understanded in these words of S. Paul: God hath placed in his Church, certain degrees of men, first Apostles, secondly prophets, thirdly teachers, after that, powers, after that gifts of healing, helpings, governements, and diversities of tongues. So that these words, go and teach all nations. etc. Were spoken first to the Apostles and Scholars of our Saviour Christ, and then to all such (their successors) as God hath, doth or shall make meet, any way, to teach those things that he hath commanded to be taught & practised.  
But now M. Offerer hath found, that S. Paul being at Miletum, hath admonished the Bishops & Priests that were assembled before him there: saying. Attendite vobis, etc. Take heed to yourselves, and unto the whole flock of Christ, in which the holy Ghost hath ordained you Bishops, 
Act. 10.  Regere Ecclesiam Dei. To govern the Church of God. And again in the 13. Chapter of his Epistle to the Hebrews, Saint Paul doth command all other sorts of men, without exception of Emperors, Kings, Queens and Princes, to obey their Bishops and Priests, saying: Obedite praepositis vostris, & subiacete eye, ipsi enim pervigilant, quasi rationem pro animabus vestris reddituri. Obey your Prelates, and do what they appoint you to do, for they do watch, as men that shall render an account for your souls.  
Here is subtle Sophistry, in the steed of probable reasoning, and profound Divinity. These testimonies be so plain, that it can not be denied, but that as the charge & government of Christ's Church, etc. was committed to Christ's Apostles and Disciples: so the same is committed to Popish Bishops and Priests, as to their successors. But I pray you (good M. Offerer) let us consider of these two places that you have cited.  
Saint Luke, reporting the Acts or deeds of the Apostles, saith, that Saint Paul hasting towards jerusalem, would spend no time in Asia, and therefore determining to pass by Ephesus, sent messengers thither, to require the Elders of the congregation, to repair unto him, being then in the Island Mil●t● (which is now called M●l●a.) These Elders you do name Bishops and Priests. But the Greek word that S. Luke useth there, can not by any means signify either a Bishop or Priest, of that sort that you speak of. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify one that is elder or more ancient in years, or more honourable than they be amongst whom he liveth. And such were they, that commonly were chosen in those days, to be teachers, instructors and governors in the congregations or Churches of Christians: and therefore they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observers watchmen, searchers, & such as had the oversight of things committed to them. But your Bishops and Priests, most be such as the Grecians do call by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is, a Priest that offereth sacrifices. But here I will make you one offer (M. Offerer) which shallbe thus. If you can find in any of the Books of the new Testament, that either our Saviour Christ speaking of the ministers of the new Testament, or any of the Apostles writing of the several sorts of ministers that our Saviour Christ hath ordained to serve or minister in his Church, have used either of these Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which do signify a sacrificing Priest: then will I recant the Protestants doctrine, and subscribe to your Papistical doctrine, and not before. In the place that you have cited out of the 20. Chapter of the Acts of the Apostles, S. Paul calleth the ministers of Ephesus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, watch men or overseers, appointed by the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, to govern the Church of God, in such sort as a shepherd doth govern and feed his flock, but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to exercise lordlike authority over them, as your meaning must needs be, that your Bishops and Priests should. For you say that S. Paul doth command all other sorts of men, without exception, etc. To obey their Bishops and Priests: saying. Obedite, etc. Obey your prelate's, etc. And here I must needs note your corrupt manner of handling of this place of S. Paul. He himself doth beseech those Hebrews that he wort unto, to suffer, or to take in good part, that short exhortation that he gave them: but you say, that he commanded them (yea though they were Emperors, Kings, Queens or Princes) to obey their Prelates, and to do what they appoint. In the Latin you cite the words, 
Hebr, 13.  as they are in the vulgar translation, allowed in the Tridentine council, Obedite, etc. It pleaseth you to set down for Praepositis, Prelates, minding (as it seemeth) to make us believe, that such Prelates as you call Bishops and Priests, must (by S, Paul's commandment) be so obeyed of all Emperors, Kings, Queens and Princes (and so by good consequence, of all persons that are inferior to these) that whatsoever these Prelates shall appoint to be done, must of necessity be done, by all men and women of every degree, as though such Prelates only, (and none other) might be in the Latin called Praepositi, and in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Latin and Greek words do signify all manner of superiors, whether they be of the ecclesiastical or civil state. Yea and that duty of watching, as men that shall render an account for the souls of men: is common to all those superiors of all sorts, wherefore you have dealt very injuriously, in that you have restrained that duty of watching to your Prelates only.  
Saint Paul in his Epistle to the Romans, the 13. Chapter, writeth thus. Omnis anima, 
Rom. 13.  potestatibus sublimioribus sub dit a sit. Let every soul be subject to the higher powers, etc. If you had seen and considered what chrysostom writeth upon these words of Saint Paul: I think you would never have written as you have done, affirming that saint Paul hath commanded all manner men, without exception, (yea, though they were Emperors, Kings, Queens, or Princes) so to obey your Prelates, as to do whatsoever they shall appoint them to do: 
Chrysost. in Rom. 13.  for chrysostom writeth thus. Etiam si Apostolus sis, si evangelista, si Propheta, sive quisquis tandem fueris. Neque enim pietatem subvertit ista subiectio, Et non simpliciter dicit, obediat, sed subiecta sit. Although thou shouldst be an Apostle, an Evangelist, or a Prophet, or what manner of man soever thou shouldst be. For this subjection, doth not subvert piety, or godliness. And he doth not simply say, Let every soul obey, but (he saith) Let it be in subjection. Thus much chrysostom, writing upon the first words of the thirteenth to the Romans.  
And in the same Chapter that you cite out of the Epistle to the Hebrews, saint Paul seemeth to have the same meaning that he had when he wrote to the Romans. For thus he writeth to the Hebrews, in the latter end of the thirteenth Chapter. Salutate omnes qui praesunt vobis, & omnes Sanctos. Salute all them that are your Rulers, and all the Saints.  
If these Rulers that saint Paul willeth the Hebrews to salute, were such as you say they were, when he commandeth them to obey (that is to say Bishops, & Priests) then was not this Epistle written to them, but to the inferior sort amongst the Hebrews, which is a thing too absurd to be granted. For what civility, honesty, or wisdom, may that man be thought to have, that would write such an Epistle as this, to the inferiors of any congregation of Christians, and not to the superiors of the same congregation? These Hebrews were Christians, and dwelled (as my be thought) in sundry Cities, within the Dominions of the Emperor of Rome. As in Jerusalem, or in any other of those Cities that had belonged to the kingdom of Israel, or in any other kingdom or province. And it is like, that the Apostle (being in Italy when he wrote this Epistle) had some occasion to admonish them, of that opinion which commonly the posterity of Abraham held: which was, that they ought not to live in subjection to any rulers that were not of the same posterity: And therefore he wrote unto them as before, Obedite, etc. Obey your Superiors, and submit yourselves unto them. And as in this place, Salutate, etc. Salute all those that be in authority over you. As though he should have said thus. I know that you would gladly be governed (as you are Hebrews borne) by such as be Hebrews, as you are, and (as you are Christians) by Christians as yourselves be: But sith you see, that God will have it otherwise: let such as God hath set over you, have their due honour at your hands: Obey them, honour them, serve them, give them all tributes and customs due unto them, and pray to God for them, that you may lead a peaceable and quiet life under them. And that they may the rather be moved to be favourable to you: salute them in my name, and in like manner, salute all saints, that is, all Christians, though they be of the Greeks, that they may know, that both I and you, do esteem of them, as of fellow members of that one body, whereof Christ is the head.  
This may be the meaning of the Apostle, in those words that you have cited, and in the other that follow. But it may be that some of your sort will say, that in the seventh verse of the same Chapter: the Apostle hath written thus, 
Hebr, 13.  Memores estote, etc. be mindful of those your rulers, that have spoken unto you the word of God, and follow their faith, considering what the end of their conversation was. Here you will say that these rulers must needs be preachers of the word. I confess that the Apostle doth in these words mean of such. But shall we therefore say that they were Bishops and Priests, such as you have affirmed them to be? It appeareth manifestly by the Apostles words, that they were the same that had preached the gospel unto them, and had continued constant, in preaching the same doctrine to the end of their lives: and had sealed it with their blood. For the Apostle saith thus. Considering what the end of their conversation hath been: which can not be meant of any, that did then presently govern or teach them. Yea, and how could the Apostle take upon him to command Emperors, Kings, Queens, and Princes: to obey such Bishops, and Priests, as the Hebrews (being a simple sort of Christians) could have to rule and teach them?  
The testimonies therefore, that you allege (M. Offerer) may right well be denied, for they testify not that which you would affirm by them. For although the charge and government of the Church of Christ, the preaching of the doctrine of the gospel, and the ministration of the sacraments of Christ, were committed, to the Apostles and Disciples of Christ, and to their successors: yet are not the same committed to your Bishops and Priests, for they are not the successors either of Christ or any Apostle, or disciple of Christ, except you will needs have them the successors of judas Iscariot, or of Simon Magus.  
But now, the learned Protestant that you make your offer unto, must either prove by some such other like plain testimonies of the Scriptures, that our Saviour christ did commit the chief charge, and supreme government of his Church, to Emperors, Kings, Queens, & Princes, to plant Christian faith and Religion in the same: or else, that some one of Christ'S Apostles, or Disciples, did convert some one People, Land, or Country, from their Idolatry, and Ethinke kind of living, to Christia● faith and Religion, by preaching the doctrine of the Protestants, etc.  
For Protestants to prove by plain testimonies of the Scriptures, that our Saviour Christ did commit the chief charge and supreme government of his Church, etc. Is altogether unnecessary: for never did any of that sort affirm that to be true. We do all know that our Saviour Christ did not call Emperors, Kings, Queens, nor Princes, to make them his messengers or Apostles: but he called Fisher men and such other, and made them able and meet to do his message, even to Princes and Emperors, and to all other, the greatest personages in the world; As saint Paul writeth 1. Cor. 1. 
1, Cor, 1,  Quae stulta sunt mundi, elegy Deus, ut confundat sapientes, etc. God hath chosen the foolish things of the world that he might confound the wise, and God chose the weak things of the world to confound the strong, and the base and despised things of the world, hath God chosen: yea, and those things that be not, that he might destroy those things that be: Yea, and we do know, that God did not prepare the hearts of the Princes and chief men of the world, to receive the doctrine of the gospel with the first: so that the Apostle Paul had occasion to write thus to the same Corinthians. 1. Cor. 1. 
1, Cor, 1,  Videte vocationem vestram, etc. Brethren, consider your calling, for there are not amongst you many wise men after the flesh, not many mighty, not many of noble Parentage, etc. Yea, & in the days wherein Saint Augustin clived, (which was 400. years after the ascension of our saviour Christ) it seemed a strange thing, even in the City of Rome, that any man of any account in the world, would become a Christian man. For when Victorinus (a famous Rhethorician in that City) would profess the Religion of Christ and be baptised: he did it (as Saint Augustine hath written,) Confessionum. lib. 8. cap. 2. Mirante Roma, gau●●nte Ecclesia. 
August, lib, 8, Cap, 2:  Rome marveling, and the Church of Christ in Rome, rejoicing. There is therefore no cause why you should require the learned Protestant to prove by plain Scriptures, that our Saviour Christ, did commit the chief charge and supreme government of his Church, to Emperors, etc.  
But this the Protestants do hold, and are able to prove by plain places of the Scriptures: that Emperors, Kings, Queens, Princes, Dukes, and all other Potentates, are the supreme governors of those peoples over whom God hath placed them, whether the same people be (by profession) Christians, or Miscreants. Yea, and that the chief charge that every of these Potentates have from God: is that they shall in their own persons walk in the lords ways, and lead their people in the same. And for that cause, they are in the Scriptures called pastors, that is shepherds, as in the 44. Cham of his Prophecies, 
Esay, 44,  isaiah speaking in the person of God, saith, Qui dico Cyro. Pastor meus, 〈◊〉, & omnem voluntatem meam complebis: That is, Which do say unto Cyrus, thou art my shepherd, and thou shalt fulfil all my will. Cyrus was an Heathen prince: and yet the Lord calleth him his shepherd: and commandeth him to fulfil all his will and pleasure. King David being a Shepherd in deed, was taken from the sheepfold, and made king over all Israel, that he might feed that people of the Lord, even as a shepherd feedeth his flock. And he did rule them prudently, with all his possible power. Psal. 78. 
Psalm. 78,  And that these Potentates might be able to discharge that duty that the Lord God hath appointed them to do: he hath given unto them the power of the Sword, as in the 13. 
Rom, 13.  Chapter to the Romans it appeareth. Principes (saith Saint Paul) non sunt timori boni operis, sed mali, etc. Princes are not to be feared of them that do well, but of them that do evil. Wilt thou be without fear of the Potentate? Do well, and thou shalt be praised of him. For he is Gods minister to do the good. But if thou do evil: then fear him, for he beareth not a Sword for nought. He is God's minister, to take vengeance on him that doth evil, etc.  
At that time, wherein the Apostle wrote those words to the Romans, there was not one Christian Prince (as it may be thought) in all the world. And yet he doth certify the Romans, that even those heathen Princes, were ordained of GOD, for the benefit of Christians (as of all other sorts of men) that world bend themselves to walk in his ways, and not continue in ignorance of life. And for the punishment of all such as should give themselves to lead a dissolute life.  
Yea, and it belonged to the office, even of those Princes, not only to use the power of the Sword in defending Innocents; and in punishing wicked doers: but also to set forth, advance, and maintain, right and true Religion, as in the holy Histories it doth appear that they did, as often as by any occasion, their hearts were touched with the fear of GOD, As Darius, the Persian Emperor when he had seen the mighty power of GOD in preserving Daniel in the lions den, did he not write immediately to all his subjects, commanding them to fear & to stand in awe of daniel's God: confessing him to be the living and everlasting God, & that his kingdom & power is everlasting, and that it is he that delivereth and saveth, & worketh wonders both in Heaven & in Earth. Daniel. 6. 
Daniel. 6.  The same Darius, (as it appeareth in the sixth Chapter of the first book of Esdras) commanded that the Temple in Jerusalem (which had been destroyed by the Babylonians) should be re-edified, (as king Cyrus had commanded) and that it should be furnished with all things necessary, and meet for the service of God 1. Esdras. 1. & 6. 
1. Esd. 1. & 6   
And amongst the good kings of Israel, and juda, David (not without a secret motion from God, I am sure) did cause the Ark of God's covenant to be brought to Jerusalem, and placed in a Tabernacle, which he had prepared for it there: yea, and in his own person, he used all such behaviour, as might tend to the setting forth of the glory of God, and abase himself in the sight of God, and at his own charges, he caused much sacrifice to be offered to the Lord, and afterward, he blessed the people of the Lord, and gave rewards of meat & drink to every one of them, as well the women as the men. As appeareth in the sixth Chapter of the second book of Samuel, which you call the second of the kings. 
2. Reg. 6   
And I pray you (good M. Offerer) who was he, whom God appointed to build his Temple in Jerusalem: was it not Solomon the king? And did not he build it in deed: and furnish it according as the Lord had commanded him? Tertij, Reg. 5. etc. And who reform Religion, destroyed the Idols that king Achas had caused to be set up in the Temple? was it not his son Ezechias? And did not the same Ezechias broke the brazen Serpent, 
4. Reg. 18.  because the people had burned Incense to it? Yea, and when the Priests did any thing in the reformation of Religion: did they it not by the appointment, and at the commandment of those good kings, David, Solomon, Ezechias, and josias? Read the History of the kings: and you shall see.  
And what? did Christ come to take this Authority from Princes? And hath he taken it from them, and given it to Peter and his Successors? He himself hath acknowledged that authority in Princes: in that he paid Tribute to the Emperor, both for himself and for Peter. Math. 17. In the 13. Chapter to the Romans, 
Math, 17.  saint Paul declareth that the paying of Tribute, is an acknowledging of the highest authority in Princes.  
chrysostom, 
Chrysost in Rom. 13.  expounding that place of Saint Paul's Epistle, writeth thus. Cur enim, inquit, vectigalia Regi damus? Nunquid tanquam prospicienti? Nunquid tanquam praesidenti, curae, tuitionisque mercedem soluentes? For why (saith he) do we give Tribute to the king? Do we not give it, as unto him that hath a provident care for us? Do we it not, as men that pay unto him that hath the rule of us, the wages or higher that is due to him, for the care that he hath to defend us? 
1, Peter, 2  And doth not Saint Peter (from whom your Bishops and Priests do claim their high authority) writ thus in the second Chapter of his first Epistle? Subdite igitur estote, etc. be ye subject therefore, to every humane creature, even for the Lords cause, whether it be to the king, as to him that excelleth, either to Dukes, as to them that are sent of him, for the punishment of evil doers, but for ●he praise of them that be good. For so is the will of God: that behaving yourselves well, you may stop the mouths of foolish and Ignorant men: as being free, and not having the liberty for a cloak of maliciousness, but as the servants of God.  
Thus, if you have eyes to see, you may see, that the very testimonies that you have alleged (being taken in their right sense) do prove sufficiently, that though no learned Protestant, can prove, or doth or hath affirmed, that our Saviour Christ did commit the chief charge and supreme government of his Church, to Emperors, kings. etc. Yet the chief charge & sepreme government of men of all sorts, hath been always, is still, and ever shallbe in such potentates, even by the ordinance of God himself: as by the other testimonies that I have alleged doth most manifestly appear.  
And where as you require the learned Protestant to prove, that any one of Christ's Apostles or Disciples, did (by preaching the Protestants doctrine) convert any people, land, or country, from their Idolatry, and Ethnic kind of living, to Christian faith, and Religion, as of only faith to justify, etc. I say, that never any one of the Apostles or Disciples of Christ, were the means that God used in the converting of any one land, people, or country, by the preaching of any other doctrine, then that which you call the Protestants doctrine.  
You note six points of doctrine, preached by the Protestants, which (as you say) neither the Apostles, nor any Disciple of Christ, preached. First, that faith only justifieth. Secondly, that all good works are unclean in the sight of God. Thirdly, that there is no free will. Fourthly, that the body of Christ is not really present in the Eucharist. Fiftly, that the blessed Mass is not a Sacrifice. And sixtly, the abolishing of Christ's Sacraments, and all the graces, and goodness that is conferred to us by them.  
For the first (I say) that Christ himself hath taught it, in that he hath said thus. Mar. 16. Qui crediderit, & baptizatus fuerit: saluus erit. Qui vere non crediderit: co●demnabitur. 
Marci, 16,  He that shall believe and be baptised, shallbe saved. But he that shall not believe shallbe condemned.  
Saint Paul hath taught it to the Romans, Chap. 5. 
Rom. 5.  in these words, Justificati ergo ex fide, pacem habeamus ad Deum, per Dominum nostrum jesum Christum: per quem habemus accessum per fidem, in gratiam istam in qua stamus, & gloriamar in spe gloriae filiorum Dei. Being justified by faith, therefore let us be at peace with God, through our Lord jesus Christ: by whom we have access through faith, into this grace wherein we stand, and do rejoice in the hope of the glory of the children of God. To take from you all occasion of quarreling: I have cited the words of S. Paul as I find them in your allowed latin translation. Although I do know that in the Greek it is thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pacem habemus, And not habeamus. We have peace, and let us not have peace, but to a simple meaning mind: the sense is all one, whether we say, we have peace or let us have peace. And in the end of the sentence: it maketh no difference to say, we glory or rejoice in the hope of the sons of God, or we rejoice in the hope of the glory of God. For take it which way ye will: Saint Paul's meaning must needs be, that we are justified, that is, we apprehend and lay hold upon, free discharge of our sins that we have by the mediation of Christ, only by faith, and by none other mean.  
And again, in the second Chapter to the Ephesians, 
Ephe. 2.  Saint Paul writeth thus, Gratia enim estis saluati per fidem & hoc non ex vobis. Dei enim d●num est: non ex operibus, ne quis glorietur. For by grace (that is free mercy) you are saved through faith: and that not 〈…〉 selves. For it is the gift of God, and cometh not of works, lest any man should boast. The Epistles of the Apostle Paul are full of matter, to prove this point of doctrine to be true.  
The second point of doctrine, is (as you do term it) the contempt of good works, and that they be all unclean in the sight of God. We contemn not good works, but we esteem of them as they ought to be esteemed of: that is, as of the good fruits of a good faith. And we teach, that no works may be accounted good, otherwise, or in any other respect, but as they be the fruits of a good faith. This point of doctrine was taught by our saviour Christ, when he said thus, Lucae. 17. Cum feceritis omnia quae praecepta sunt vobis, 
Lucae. 17.  dicite, servi inutiles sumus: Quod debuimus facere fecimus. When ye shall have done all that you are commanded to do, then say: we are unprofitable servants. We have done that our duty was to do. And again, in the 20. of Matthew, 
Math. 20.  in the Parable of the labourers that laboured in the vinyeard. Volo autem & huic novissimo dare sicut & tibi. I will give unto this that came last, even as unto thee. He that had laboured but one hour, received as great a reward, as he that had laboured the whole day. The penny that is spoken of there, is the Kingdom of Heaven, and is not deserved by labour, but is freely given to them that do labour, not in respect of their labour, but at the pleasure of the heavenly Lord, of that heavenly vinyeard, wherein they labour.  
You do therefore charge us unjustly, when you say that we contemn good works, or that we do say that they are unclean in the sight of God. But thus we say, that our good works, (yea, our best works) as they be wrought by us: are so unclean, that they are not meet to be called good. And herein we are of one mind with the Apostle Paul, who writeth thus to the Romans, taking the matter upon himself, and in his own person, painting our the best amongst men. Scio (saith saint Paul) quia non habitat in me, 
Rom 7.  hoc est, in carne mea, bonum. I know that in me, that is, in my flesh, there dwelleth no good thing. And again, in the third Chapter of the same Epistle, the Apostle Paul citeth the words of the Prophet David, Psa. 14. 
Psalm. 14.  saying, Non est justus quisquam, &. There is no man just, there is none that hath understanding, there is none that seeketh after God. They are all gone out of the way, they are all become unprofitable, there is none that doth good, no not on●.  
These places may suffice to prove, the works wrought by us, cannot rightly be called good, as they be wrought by us. But as God worketh them in us, so his works wrought in us, or by as his instruments, are in deed good. And we contemn them not: but as S. Paul teacheth the Hebrews, so do we teach. To do good, & to distribute, forget not: for with such sacrifices God is well pleased. Yea, we teach, as S. Augustine did. Tom. 7. De gratia & libero arb. Cap. 7. 
August. lib. de great. & libero arb. Cap. 7. Tom. 7.  Si ergo Dei dona sunt, bona merita tua, Deus coronat merita tua non tanquam merita tua, sed tanquam dona sua. If therefore, thy good merits, be the gifts of God: then doth not GOD crown thy merits, as thy merits, but as his own gifts. For as those merits may be said to be ours: they are too filthy: yea, although they be such works as may be, and commonly are called righteous works. According to the saying of Esay. 64. 
Esay. 64.  Facti sumus ut immundis omnes nos, & quisi paunus menstruatae universae justitiae nostrae. All we are become as an unclean person: and all our righteousnesses, are as the cloth of a menstruous woman.  
I hope that M. Offerer doth now see, that the second point of doctrine that he requireth the learned Protestant to show, by plain testimonies of Scripture, to be such as the Apostles and Disciples of Christ preached, when they did by their doctrine convert Peoples, Landes, and Countries, etc. Is by that which I have before written, proved to be such doctrine in deed.  
The third point of doctrine, is the denial of free will. Herein also, M. Offerer doth abuse us (whom he calleth Protestants.) For no learned Protestant either hath, doth, or will deny man's will to be free, although it may (in some sense) be affirmed to be bound. Free it is, because it neither is nor can be enforced to consent to any action, although the outward action may be so enforced by violence, that it may be done or left undone, contrary to the inward will of the person that either doth the action, or doth leave it undone. As when a man falleth into the hands of thieves, and fearing to be murdered by them, doth deliver to them his money, which notwithstanding, he is willing to retain & keep from them, if with safety of his life he might do it. And yet in this case, it may be said, that the will consenteth to deliver the money, being drawn (but not enforced) by the consideration of the hard choice, which is either to deliver the money, or to die presently by the bloody tyranny of the thieves.  
The question therefore is not; whether the will of man be free: but whether the power of man's free will be such, that it is able of itself to make choice of that which is good and to embrace it: and to refuse that which is evil, and to shun it. In the sixth of Saint john's gospel, our Saviour Christ hath said thus: Nemo potest venire ad me, nisi Pater qui misit me traherit eum, No man can come unto me, except the Father that sent me shall draw him. Saint Augustine, 
August. in joan. tract. 26.  In johannem. Tract. 26. writeth thus upon this place, Magna gratiae commendatio. Nemo venit nisi tractus. Quem trahat, & quem non trahat: quare illum trahat, & illum non trahat, noli velle judicare, si non vis errare: semel accede & intellige, etc. This is a great commendation of grace or free mercy. No man doth come without drawing. If thou wilt not err, be not willing to judge, whom he draweth, and whom he draweth not: why he draweth one man, and why he draweth not another: receive it and understand it at once. Thou art not drawn, pray that thou mayst be drawn: But here, what do we say brethren? If we be drawn unto Christ: then do we believe against our wills. Then is not the will stirred up, but violence is used. Any man being unwilling, may enter into the Church, he may come unto the altar, being unwilling, he may come unto the Sacrament, being unwilling: but believe he can not, except he be willing. If belief were an act of the body, then might it be done in them that be unwilling: but it is not with the body, that we believe unto Righteousness. Hear what the Apostle saith. With the heart we believe unto righteousness. And what followeth? But with the mouth we make confession to salvation. This confession riseth out of the root of the heart, etc. Thus far S. Augustine.  
If there were no more to be said but this: the Offerer might be satisfied, touching our doctrine, seeing we ●●a●h not otherwise therein, than our Saviour Christ did, neither do we descent from the judgement of the ancient fathers, that have written upon the words of our Saviour Christ.  
But let us see, what Saint Paul hath written to the Corinth. 2. Cor. cap. 3. Fiduciam autem talem, 
2. Cor. 3.  habemus per Christum ad Deum: non quod sufficientes simus cogitare aliquid a nobis, quasi ex nobis: sed sufficientia nostra ex Deo est. Such assurance to Godward, have we, through Christ (saith S. Paul) not that we be sufficient of ourselves, as of our selves, to think any thing: but our sufficiency is of God.  
And again to the Philippians, Chapter first, 
Philip. 2.  Saint Paul saith thus. Deus enim est, qui operatur in vobis, & velle & perficere, pro bona voluntate, It is God that worketh in you, both the will and the power to perform the will.  
And again, to the Romans, Chap. 7. 
Rom. 7.  Velle adiacet mihi: perficere autem bonum non invenio, etc. I have a will: but to perform that which is good I find not. For I do not that good thing which I am willing to do: but the evil thing which I am unwilling to do, that do I. Now it is not I that do it, but sin that dwelleth in me.  
By these plain places of Scripture, it appeareth manifestly, that the learned Protestants, do teach nothing concerning free will, but that which our Saviour Christ, & his Apostle Paul have taught. But now to the fourth point of doctrine.  
The fourth point of doctrine is, the denial of the real presence of Christ's body in the holy Eucharist. It is very true that all learned Protestants do deny, the real presence of Christ's body, in the holy Eucharist. And there is good cause why they should do so. For touching the real presence of his body: our Saviour Christ himself hath said (as we read in the 11. Cham of S. john's gospel's) Lazarus is dead, and I am glad for your sakes, that I was not there, that you may believe. If you will say, that Christ's body was not then glorified (as now it is) and therefore could not then (as now it may) be in more places at once then one: then consider the words of S. Peter. Act. 3. 
Act. 3.  Repent and be converted, that your sins may be blotted out, when the time of refreshing from the presence of the Lord shall come, & when he shall send him that hath been preached unto you, even jesus Christ, whom heaven must contain, even till the time of the restitution of all things, which God hath spoken by the mouth of his holy Prophets from the beginning.  
By these words of Saint Peter, it appeareth, that he knew nothing of this real presence of Christ's body in the holy Eucharist. For he saith that heaven is the place, where the Real body of Christ must be, till that time wherein he shall appear in judgement, which is the time of the Restitution of all things, as he hath spoken by the mouth of his holy Prophets, which have been since the world began.  
According to this doth Saint Augustine write to Dardanus. 
Tim 2. Epist. 57  Cavendum est enim, ne ita divinitatem adstruamus hominis: ut veritatem corporis auferamus. We must take heed, that we do not so build up the divinity of the manhood, that we take away the truth of the body. For it followeth not, that whatsoever is in God, should be every where as GOD is. By this it appeareth that Saint Augustine knew nothing of our Offerers real presence of the body of our Saviour Christ in the holy Eucharist.  
All this notwithstanding, we hold, that the body and blood of Christ are in the holy Eucharist, present to the faithful receivers, verily and in deed. So that as many as do with a full assurance of the mercies of God, promised in Christ, receive the holy Eucharist: do undoubtedly (by faith) receive into their souls, the very body and blood of Christ, to their endless comfort.  
The learned Protestants do not teach (as you do slanderously report of us) that in the holy Eucharist, there is nothing but bread and wine: for we know what S. Paul hath written to the Corinth. in the 10. Chapter of the first Epistle.  prudentibus loquor: iudicate vos quod dico. 
1. Cor. 10.  Poculum benedictionis cui benedicimus, etc. I do speak, as unto wise men: do you judge that which I do speak. The Cup of blessing, which we do bless, is it not the common partaking of the blood of Christ? And the bread which we break, is it not the common partaking of the body of Christ? The Lord hath made us able to judge of the meaning of the Apostle in these words, we do know, that as many as do come worthily to the Lords table, and be partakers of the holy Eucharist, do not receive the Sacrament of the body and blood of Christ, only: but they receive his very body and blood. Although not really, substantially, and bodily, (as you imagine) yet spiritually, sacramentally, and verily and in deed. And this is according to that which saint Augustine hath written, in his Sermon, 
De Sacramentis fidelium.  De Sacramentis fidelium. Hoc est ergo manducare illam escam, etc. This is therefore, to eat that meat and to drink that drink, for a man to dwell in Christ, and to have Christ dwelling in him. And hereby, he that dwelleth not in Christ, and in whom Christ dwelleth not: without doubt he neither eateth his flesh, nor drinketh his blood, although he do eat and drink the Sacrament of so excellent a thing, to his own condemnation.  
This may suffice, to certify any reasonable man, that we deny not that presence of Christ's body in the holy Eucharist, which is taught in the Scriptures, and in the writings of S. Augustine.  
The fift point, that the Offerer doth charge us with: is, that we deny the Sacrifice of the most blessed M●sse. You should have said, the most abominable M●sse. For what thing can be more abominable, than that thing which is directly contrary to the scriptures, and derogatory to that one sacrifice that Christ jesus (our high Priest) made of himself, once for all? Saint Paul to the Hebrews, Chapter 10. 
Hebre. 10.  (speaking of our Saviour Christ) saith thus. Hic vero, una pro peccatis oblata victima, etc. After this man had offered up one sacrifice for sin: he sitteth at the right hand of God for ever, weighting from hence forth, till his enemies may be made his foot stool. For with one oblation, he hath made perfect for ever, such as are made holy. And the holy Ghost doth certify us, when he saith thus. This is the Testament that I will make unto them, after those days, saith the Lord, giving my laws in their hearts, and in their minds I will write them, and their sins & iniquities will I not remember any more. And where there is forgiveness of those sins and iniquities: there is now no Sacrifice for sin. This far Saint Paul.  
What can be written or spoken more plainly than this is, for the proof of that which we hol●e, that is, that in the Mass there is no sacrifice for sin? Christ our high Priest, having offered up one oblation, is set down on the right hand of God for ever: and what other thing can be meant by this, then that which followeth, which is, that by that one oblation, he hath made perfect all such as are made holy, that is, all the elected children of God, whom GOD hath by the holy spirit of santification made holy: Yea, and the covenant that the Apostle speaketh of here doth assure us, that all the sins and iniquities of Gods Elected children, are so pardoned and forgiven: that they shall never be called to memory any more. And here upon saint Paul concludeth, that there is no more sacrifice to be offered for sin. How dare any Christian (therefore) affirm directly contrary to these words of saint Paul: that there is a sacrifice daily offered in the Mass, for the sins both of the quick and of the dead? For that is the doctrine, that this Offerer and his fellows do maintain.  

1. john. 1  See also, what Saint john writeth in the first Chapter of his first Epistle, Si autem in luce ambulamus, sicut & ipse est in luce: societatem habemus ad invicem, & sanguis jesu Christi filii eius, emundat nos ab omni peccato, etc. If we do walk in light, as he is in light: (meaning GOD, of whom he spoke before) then have we fellowship one with another, and the blood of jesus Christ his son, doth make us clean from all sin. If we shall say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins: he is faithful and just, so that he will remit or forgive us our sins, and he will cleanse us from all iniquity.  
And again, in the second Chapter, 
1, john, 2.  the same saint john saith thus. My little babes, I writ these words unto you, that you should not sin: but if any man shall sin, we have an Advocate with the Father, even jesus Christ the Righteous, and he is the propitiation for our sins. Not for our sins only: but also for the sins of all the world.  
If we had to do with reasonable men: this that I have cited out of the writings of these two Apostles, might suffice, for defence of that which the Protestants do held concerning the Mass, affirming, that there is no sacrifice offered therein, for the sins either of the quick or of the dead.  
But nothing will satisfy this Offerer, & his fellows, the Popish catholics. The Scriptures have no credit with them, except the same be confirmed by the writing of men. Because commonly, the Ancient Doctors, have in their writings used excessive or hyperbolical manner of speeches, to move the minds of their Readers reverendly to esteem of the holy mysteries: these gross Capernaites, would (by the authority of those ancient Fathers) enforce us to confess, that the holy Eucharist, is a Sacrifice for the sins, both of the quick and of the dead. But when their works are thoroughly weighed, it is found that they meant nothing less, then to give occasion of any such blasphemous doctrine, as these Blasphemers would build upon their words.  
Let us see, what chrysostom hath said in his Homily upon the 95. Psal. concerning the Sacrifices of the New testament. Expounding the words of the Prophet Malachi, in the first Chapter. 
Chrysost in Psalm. 95, Malach. 1.  Non est mihi voluntas in vobis, dicit Dominus omnipotens, etc. I have no pleasure or delight in you, saith the Lord Almighty, etc. He saith thus, Vide quam luculenter, quamque dilucide mysticam interpretatus est mensam, quae est incruenta hostia. Thymiama vero purum appellat sacras preces, etc. See (saith chrysostom) how plainly and manifestly, he doth interpret the mystical Table, which is the unbloody Sacrifice. He calleth the holy prayers, (which are offered up after the sacrifice) pure incense. For this perfume is it that refresheth God, not that which is taken from the roots that grow in the earth, but that is breathed out of a pure heart. And after he hath noted, that the Sacrifices of the old law were very many: he saith thus. Quae omnia, nova gratia superueniens, uno complectitur sacrificio: unam ac veram statuens hostiam. All which sacrifices, the new grace that succeeded, doth comprehend in one Sacrifice: ordaining but one, which is the right Sacrifice in deed.  
Who can write more plainly for the proof of one only Sacrifice that our saviour Christ offered once for all: then chrysostom doth in this place?  
Yea, he proceedeth yet further and saith thus: Habemus & nos in nobis ipsis varias immolationes, non quae juxta legem incedunt: sed quae decent Euangelicam gr●tiam: visne has cognoscere victimas, quas habet Ecclesia, quum sine sanguine, sine fumo, sine altari caeterisque ceremonijs, munus evangelicum sursum ascendit ad Deum, etc. And we also have in ourselves sundry offerings, which proceed not according to the law: but such as are seemly for the grace of the gospel. But wilt thou know those Sacrifices which the Church hath, when the sacrifice of the gospel, ascendeth up unto God without blood, without smoke, and without Altar, and the rest of the Ceremonies, which is also, the clean and unspotted sacrifice? Hearken to the holy Scripture, which doth plainly expound unto thee, this difference and variety. The first Sacrifice therefore, is that which I have spoken of before: that spiritual and mystical gift, whereof Paul speaketh when he saith thus: Jmitatores estote, Dei, etc. be ye followers of God, 
Ephe. 5.  as dearly beloved children: and walk in love, even as Christ loved us, and gave himself for us, a sacrifice and oblation of a sweet savour unto God, etc.  
It were too long to set down here all the words of chrysostom in this place. The Offerer, 
Tom. 1.  or some of his fellows, may read them, as they stand written in the Homily afore mentioned. It is manifest, that Chrysostom's meaning was not to maintain the opinion of the popish Catholics, which hold, that in their blessed Mass, is offered a sacrifice propitiatory for the sins both of the quick and the dead.  
The same chrysostom (in his 17. 
Tom. 4. In Epist. ad Heb. hom. 17.  Homily upon the Epistle to the Hebrews) writeth thus, Nun per singulos dies offerrimus? Offerrimus quidem, sed ad recordationem facientes mortis eius. Et una est haec hostia, non multae. Quomodo una est & non multae? Quia semel oblata est, etc. Do not we offer every day? In deed, we do offer: but we do it for a remembrance of his death. And this sacrifice is but one and not many. And how is it but one and not many? Because it was offered but once, it was offered in the holiest place of all: and this sacrifice (which we offer) is the Pattern or example thereof, we do always offer one and the self same thing. And after many words to the same end: he saith thus, Non aliud sacrificium sicut Pontifex, sed idipsum semper facimus: magis autem recordationem sacrificij operamur. We offer not another sacrifice, as the high Priest did, but we do always make one and the same sacrifice: but we do rather work the remembrance of a sacrifice.  
Except our Adversaries have utterly lost the use of Reason, they must needs see, that Chrysostom's meaning was to teach that it is not the holy Eucharist, but the death and passion of Christ (whereof the Eucharist is a remembrance) that is the sacrifice propitiatory, whereby our sins are taken away. Even in the judgement of chrysostom, therefore, the Mass (which you call blessed) is in deed cursed, because it is derogatory to the office of Christ jesus: whose coming into this world was to save sinners. And he only it is, that hath saved his people from their sins: by making a sacrifice of himself once for all. By which one sacrifice once made, he hath made perfect as many and be made holy, that is, all the Elected and chosen children of God. So that now there is no more sacrifice for sin. 
Hebr, 10.  As the Apostle hath written to the Hebrews, Chapter 10. But what should I make any more to do about this matter: sith the Scripture is plain on our side? Sit Deus verax, 
Psalm. 116.  omnis autem homo mendax. Let GOD (the author of the scriptures) be true, and every man a liar.  
Now, the last point of doctrine that you charge the Protestants with, is the abolishing of Christ's sacraments, & of all the graces and goodness by them conferred unto us. To this I say, that no learned Protestant, either hath, doth or will abolish, or consent to the abolishing, of any one sacrament that our saviour Christ hath instituted, or of any grace or goodness conferred to us by them. We confess with S. Augustine. Ad januarium. Epist. 118. 
August. ad januarium. 118.  that our saviour Christ hath instituted very few sacraments, and that the same are very effectual, as is Baptism, and the Communion of the body and blood of our saviour Christ. These two sacraments we acknowledge to be instituted by our saviour Christ, as sacraments, that is, outward and visible signs, representing inward invisible and spiritual graces. In Baptism, the outward and visible sign is water, and the inward, invisible and spiritual grace, is forgiveness of sins, and regeneration or new birth: both which we have by the death and resurrection of Christ, and in that sacrament we receive a seal and pledge of the same. Yea, and where we are by nature the children of God's wrath: we are by Baptism, received into the church, and assured that we are now the children of God, joined and graffed into the body of Christ, and are become his members, and that we do grow into one body with him. Yea, and being assured that God's covenant and promise made to faithful Abraham and to his seed, belongeth to us and to our seed, because (believing in Christ) we be the spiritual posterity of Abraham: we are bold to baptize our children, as fellow members together with us, of the same mystical body of Christ, that it hath pleased our heavenly Father to make us members of, And when they be able to learn, we do teach them to believe and acknowledge that they be so: and to endeavour in their life to express that duty both to God and man, which was at their baptism professed and promised.  
In the other sacrament (which we do commonly call the Lord's supper) the outward and visible sign is bread and wine, both which we do (according to Christ's commandment) receive. For he hath said Take, eat, this is my body: and drink ye all of this: for this is the Cup of the new testament in my blood, etc. And we are assured by Faith: that as we do receive the bread and wine into our mouths and stomachs, even so we do by faith, receive into our souls, the very body and blood of christ, that heavenly food, whereby our souls are refreshed and fed unto everlasting life. And this body & blood of Christ, are the heavenly part of this sacrament, removed from all outward senses.  
But we do not believe (as you popish Catholics would have us believe) that the substance of the bread and wine in this sacrament, is turned into the substance of the body and blood of Christ: for so it could not be a sacrament, which must have in it both an outward and visible sign, and an inward invisible grace. Wherefore the bread and wine must remain in their natures and properties.  
Neither do we believe, that this sacrament was ordained to be a sacrifice to God the father, for the remission of sins: for we know that only Christ jesus hath been and is able and worthy to offer sacrifice for the deliverance of mankind from sin. And that he hath (by that sacrifice that he made of himself, once for all) fully satisfied for the sins of the whole world, and hath left nothing for us to do, but firmly to fix our faith in him, and thankfully to take the use of this eternal sacrifice, which we chief do, when we come worthily to the Lords table, & be partakers of that holy sacrament.  
Now, if you think that I have done that which you required the learned Protestant to do: then shame not to yield and recant, and be no longer an obstinate and wilful blind popish Catholic, which is an Antichristian schismatic. But be a tractable and an obedient Scholar of Christ jesus, hearkening to, and believing the gospel of Christ, which is the glad tidings of free pardon and full forgiveness of all our sins by the merits and mediation of our only Lord and saviour jesus Christ, protesting to hold every gospel that is contrary to this Gospel, accursed, as saint Paul willed the Galathians to do. So shall you be a right Catholic Christian, holding and professing that Catholic faith, which Christ himself commanded his messengers to teach catholicly, when he said thus, Euntes in mundum universum, docete omnes gentes, baptizantes eos in nomine patris, 
Math. 28.  & filii, & spiritus sancti, etc. Going into all the world, teach all nations, baptizing them in the name of the father, of the son, and of the holy ghost, teaching them to observe all those things that I have commanded you. This is the Catholic doctrine that we have heard and learned, and do believe it. By hearing this word of the gospel or glad tidings of free pardon and forgiveness of sins: our God hath wrought in us such an assurance of Salvation, that we doubt nothing thereof. And this assurance worketh in us an unfeigned love towards him that hath adopted, predestinated, and called us to be meet Images of his son: and one of us towards another, although not in such perfection as he hath loved us, and as he commandeth us to love one another, yet in some measure, and in such measure as he in mercy alloweth of. We protest therefore, that we will hold this faith and still crave the increase of this faith, and that we may grow rich in those works that our Lord the hath made us, redeemed us, & consecrated us to his own service, hath prepared for us to walk in. As for works devised by men: we esteem of them as we find them. If we see that they bend to the setting forth of God's glory, in our edification, we use them, otherwise we refuse them. But the works that God hath commanded: we are careful to do. And when by the infirmity and corruption of our nature, we stumble and fall: we cry unto our merciful father for help, as being assured that he heareth us and in tender affection towards us, will help us: yea, though he do for a time suffer us to lie under that too too heavy burden of sin, under which we are fallen by infirmity. We seek not to our fellow servants, as to Angels or men: much less to Antichrist, the professed enemy of our Christ and saviour. We trust not in our own strength, nor in any merits that may be in us: but we trust in our God and our only saviour jesus Christ. And when we have walked upright, and have done that which we are commanded to do, we say (as our Saviour hath taught us to say) we are unprofitable bond slaves: we have done nothing but that which of duty we ought to do. But now let us see the second offer that our Offerer maketh.   

The second offer.  
The Offerer.  
Second, Christ his Catholic Church being on this wise planted by the Apostles and Disciples of Christ, by Bishops and Priests the successors of them, had at all times a special care and regard, not only of preaching God's word, but also of the preservation of the same word and gospel by writing of the sacred Bible, and holy scriptures, and did discern and judge them from all other writings profane or authentic of all sorts. What Church hath had from time to time the custody of the sacred scriptures, and most safely hath preserved them for the necessary food of God's people, and from the corruption of the adversaries, as well jews and Gentiles, as schismatics and heretics of all sorts, but only the common known Catholic Church of Christ? When therefore the learned Protestants, shallbe able to bring proof to the contrary, that their private conventicles and Congregations, were the first bringers forth of this sacred Bible and word of God written, the chief preservers and defenders of the same in all times and ages, from all jews, Gentiles, betikes and schismatics: then will I, as I said before, revolt and recant.  
Crowley.  
In this his second Offer, the Offerer useth a fallacy or deceit, which in reasoning is called, Petitio principij, That is, he laboureth to confirm his assertion, wherein there is no certainty, by that wherein there is, as little or less certainty) then in that assertion that he holdeth. And yet he setteth a face upon it, as though nothing were or could be more certain, then both the assertion, and that whereby he would prove it, be.  
His assertion is, that the Church of Rome (which he calleth Catholic) is and ever hath been, from time to time the conserver and keeper of the sacred scriptures: and this he would prove by another like assertion, that is, that the same Church was the first Preacher and Writer of the same scripture, which he calleth the sacred Bible and holy scriptures.  
When the unlearned Reader considereth this assertion: he is brought into such a maze, that he knoweth not which way to take. For this Offerer would bear him in hand, that the sacred Bible, which containeth those books that are called the old Testament: were never written before the church which he calleth Catholic did take in hand to write them. Where as in very deed, some of those books were written, before the first foundation of Rome was laid. Yea, he would that men should think, that, that Romish Church which he calleth Catholic: is the same that was first planted amongst the Nations of the world, by the preaching of the gospel amongst them. Which preaching began at Jerusalem, & sprang from thence, as from a most plentiful Fountain, and was by the labour and travel of the Apostles and Disciples of our saviour Christ, in preaching the gospel speedily spread over all the world. And that it was this Romish Church that did first write the Gospels and other books of the new Testament, and hath discerned of those books that are accounted for holy scripture, and hath severed them from all other writings, what so ever: and hath preserved them from all corruption, etc.  
But such as be learned do know, that all the books of the old Testament (commonly called the Bible) were written before the Incarnation of our saviour Christ: and therefore, before any such Church as this Offerer imagineth the Romish Catholic Church to be, could have any being. Our Saviour himself hath said, john. 5. 
john, 5.  Scrutamini scripturas, etc. Search the Scriptures: for you think to have everlasting life in them. And those scriptures be they that do give testimony of me. And again, the Evangelist Luke saith thus, Chapt. 24. Et incipiens a Mose, 
Luc, 24.  & omnibus Prophetis, etc. And beginning at Moses, and all the Prophets: he did interpret unto them all the scriptures which were written concerning him. Saint Peter also, saith thus. Act. 3. 
Act, 3.  Et omnes Prophetae, a Samuele, etc. And all the Prophets, from Samuel forward, even as many as have spoken, have made mention of these days: yea, and saint Paul in that Epistle that he directed to those Romans, that were the first Christians in Rome: 
Rom, 15.  writeth thus. Quaecunque en●m scripta sunt, etc. What so ever things have been setdowne in writing, have been written for our learning, that through patience and consolation of the scriptures, we might conceive hope. And to Timoth. 2. Timoth. 3. 
2. Timot. 3.  Saint Paul saith thus, Omnis scriptura divinitus inspirata utilis est, etc. Every scripture given die divine inspiration, is profitable for teaching, for reproving, for rebuking, for instructing, etc.  
By all these places of scripture, it appeareth plainly, that the sacred Bible was written before the Romish Catholic Church had her beginning: and therefore could not be first written by that Church, as this Offerer laboureth to persuade that it was.  
Yea, and the books of the new testament, were written by the Evangelists, and Apostles, and not by any such Bishops and Priests, as this Offerer would have us think to be the immediate successors of the Apostles and Disciples of our saviour Christ, and to be the Bishops & Priests of the City of Rome. For when saint Paul being in prison at Rome, wrote his second Epistle to Timothy: there were no such Bishops or Priests there, as might worthily be taken for Christians. For thus doth S. Paul write, In prima mea defension, nemo mihi affuit, etc. In my first defence: 
2. Timot. 4.  there was not one man that assisted me, but all men left me alone, God grant it be not laid to their charge, etc.  
If this Offerer & his fellows, have any eyes to see, they may see: that when the Apostle Paul (being in prison in Rome) did write this Epistle to Timoth. the Bishops and priests that then were in Rome, were scarce worthy the name of Christians, because they durst not stand to the profession of Christian Religion as S. Paul did, but left him all alone, betraying the Christian cause, as much as in them lay.  
Yea, and hereof it may be probably gathered: that Peter was not then at Rome, and consequently that he was not Bishop of Rome for the space of xxv. years together, as the Romish Catholics do affirm that he was. Yea, rather it may be thought that he never was Bishop of Rome: for this Epistle was written in Rome, the 13. year of the reign of Nero, which was the 35. year after saint Paul was converted to Christ.  
But if he were then Bishop of Rome, he was at that time either fled from Rome, fearing the persecution, or else being in that City, he durst not show himself to be of one mind with Paul, and so by his example, the rest that then were Christians in Rome, withdrew themselves from Paul, and left him all alone.  
Thirteen years before this, the Apostle Paul had written to the Romans, being then at Corinth, in the last year of the reign of Claudius the Emperor. And as it appeareth in the first Chapter of that Epistle: the fame of that Church was such at that time, that saint Paul wrote thus, Primum quidem gratias ago Deo meo, 
Rom. 1,  per jesum Christum, pro omnibus vobis, quia fides vestra annuntiatur in universo mundo. First of all, I give thanks to my God, through jesus Christ, on the behalf of you all: for that your faith is declared through out the whole world. The Church therefore, or Congregation of Christians that then were in Rome, were of the best sort of Christians. And because that City was then the chief City that then was in the world: therefore the fame of their faith was spread over all the world. But yet (as appeareth by that which is before alleged) they had their faults and infirmities, which were seen in them more at one time then at another. At the first, when they received the doctrine of the gospel, they were earnest professors and followers of the same (as commonly men have been in our days, and are still) but when persecution began to arise for the professing thereof: they began to show themselves to be like that seed that being sown, fell in stony ground, and yet being again moistened with that dew of God's grace which fell from above, they took deep root, and so became more fruitful in the end. For many of that age gave their lives for the testimony of the truth, and were Martyrs or witnesses of jesus Christ, as in the Church Histories doth appear.  
But that these were the writers of the Scriptures, appeareth not in any Histories, for they were written before, some by the Prophets, and some by the Apostles: and such books as were written after the time wherein the other Apostles lived, were written by the Apostle john, which lived after all the rest.  
As touching the especial care that you say the Catholic Church hath from time to time had, not only of preaching the word, but also of preserving the same, &c: all learned Protestants do know, that no man could have greater care to preach the word, to discern the books of holy scripture, from profane writings, and to preserve them from the corruption of the adversaries, than they that in the time of the ten first persecutions, professed the Catholic religion. And amongst those Catholics: none were more forward therein, then were they, which then were dwelling in the City of Rome. But what maketh this for proof, that the Romish Church hath always been, and is still, the keeper and preserver of the scriptures? The first Romish Church (which was Catholic) preached the gospel, as the Apostles and Disciples of Christ had done: but that Romish church that now is, and hath been for the space of these last thousand years (almost) being Antichristian, doth, and hath all this while preached men's traditions, & is to be noted with that saying that the Prophet Esay used, in reprehending the levitical Priests of his time. Esay. 29. 
Esay, 29.  Cited by our saviour Christ. Math. 15. 
Math. 15.  Populus hic labijs me honorat, etc. This people honour me with their lips, they draw nigh unto me with their mouth, but their heart is far from me: In vain do they worship me in teaching the doctrines and commandments of men, etc.  
The first Romish Church, used the Sacraments that Christ had instituted, religiously, and to that end that our saviour Christ had instituted them for: but that romish Church, which you call Catholic, hath for the space of these 1000 years almost, and doth still abuse those Sacraments, namely, Baptism, and the Supper of the Lord, commonly called the Sacrament of the body and blood of our saviour Christ. For that Church doth minister that sacrament to Churches, to Bells, and to Ships that sail on the seas: and of the other sacrament they make an Idol, lifting it up over their heads to be worshipped, setting it upon their high altar, or hanging it over the same, burning incense before it, and using gestures of divine honour before it, and carrying it abroad in pompous manner, compelling the people to do divine honour to it. Yea, they offer it up to God as a sacrifice for the sins both of the quick & the dead: and in tempests of weather, and in conjurations, they make it a bug to fear the devil withal.  
The first Catholic Church, in their exercise of Religion, did use as few Ceremonies as might be: for they knew that our saviour Christ had broken down that middle wall or partition, which was the law of Ceremonies contained in the law written, and had (through the flesh) been the occasion that discord, whereby the nations of the world were so severed from the people of Israel that they could never join with them in one religion, till our saviour Christ had made it void, and made of both the peoples but one new man, making peace, that he might reconcile both in one body. And Ephe. 2. 
Ephe. 2.  But your Romish Catholic Church, hath re-edified a new middle wall or partition, of a law of Ceremonies, not contained in the law written, but devised by men. And that partition they do still maintain and uphold, enforcing all men that will bear the name of Christ and be called Christians to allow of and to use those Ceremonies: and all such as do refuse those Ceremonies, they do excommunicate and deliver to the secular power to be consumed to ashes with fire, or otherwise to be tormented, only because they refuse to use those Ceremonies.  
To be brief, the first Catholic church did acknowledge none to be her universal head, but Christ I●sus only, and she submitted herself to be governed in matters of faith, by his spirit, which spirit did in deed govern her in the understanding of the scriptures, which are the rule of Christian Religion. And in civil government, she submitted herself to Princes, and other potentates: acknowledging that God hath given unto them the power of the sword, and hath made them his revengers upon earth, commanding them to use that power in defending innocents, and in punishing of such as do transgress his laws. But your Romish Catholic church must have a Pope to be her universal head, under the name of Christ's vicar general, and he must have absolute power upon earth, derived from the Apostle Peter, that never took upon himself any such power, but willed all Christians to submit themselves to all estates of men, even for the Lord jesus sake. Yea, he willed them to honour all men, to love brotherly fellowship, to fear God, and to honour the king. 1. Peter. 2. 
1. Peter, 2.  But your Pope must have power over all men, even over Princes, to whom Peter submitted himself, and willed all christians to do the like. Yea, he must have power to depose all such Princes as will not bow to him, and be his Executioners, in executing the pains of death upon all such as it pleaseth him to take for Heretics. Such Princes doth your Pope take upon him to depose, & to deprive them of all princely dignity, & to set up in their place, such as will submit themselves unto him, & become his sworn vassals. And that he may the more easily bring these things to pass: he absolveth all the subjects of such Princes from their dutiful oath of obedience, which they have dutifully taken to those their league and natural Princes. Yea, & (as late and daily practices do teach) they spare not to promise the kingdom of God to such subjects as will most undutifully, & most unnaturally murder, not only their natural countrymen, but also their natural Princes.  
By these differences, it apreareth how great the difference is betwixt the first Romish church (which was in deed Catholic) and yours, which you call catholic, but is in deed catholic.  
But now you conclude, that if the learned Protestant can prove, that the private conventicles & congregations of the Protestants, were the first bringers forth of the sacred Bible and written word of God, the chief preservers and defenders of the same, in all times and ages, from all jews, Gentiles, Heretics and schismatics: than you will revolt, and recant as you have said before.  
To this I say (on the behalf of the learned Protestant) that neither the Catholic church, nor any other congregations, have been the first bringers forth of the sacred Bible, etc. For those books which are called the Bible, were brought forth and written, before our saviour Christ said thus to the jews. Scrutamini scripturas, etc. joh. 5. 
joh. 5.  Search the scriptures, etc. And as for the preserving and defending of them, from jews, Gentiles, etc. I say that it hath not been the work of man but of God himself, who is the only Author of the same. 
Apocal. 6.  In the sixth chapter of saint john's Revelations, it is written, that when the third seal of that book which was sealed with seven seals was opened: there was a voice which came from the midst of the four beasts, which said to him that sat upon the black horse, & had a balance in his hand. Wine and oil, see thou do not hurt. In the judgement of all learned interpreters, wine and oil do in that place signify the scriptures which God would not suffer to be hurt by any man's interpretation: no not in the time of most deep Ignorance. The jews could never corrupt the text of the Canonical scriptures: although they lacked no good will to have corrupted them. Neither could your Popish catholics at any time corrupt those scripcures: for God hath reserved a Remnant of the jews, with whom those scriptures are (and always have been) had in such estimation, and reverence, that they would never leave them to any that would corrupt them, and this hath God wrought by them, using them as his instruments therein. In like manner, the Grecians have been his instruments, in keeping the Greek text, both of the old and new testament, from all manner of Corruption, in all parts thereof that do concern any part of the substance of our Religion: so that though your Popish Catholics would (as no doubt they are willing enough) yet they can not corrupt either the Hebrew or Greek text.  
Thus (if you will) you may see (master Offerer) that God alone, by such means as he hath, doth, and will use, hath been the bringer forth of the sacred Bible, and other holy scriptures: for the holy men of God did speak, as the holy spirit of God did move them to speak. 2. Pet. 1. 
2. Peter, 1.  And it is he that hath used his good means, both in discerning of the holy writings from the profane: and also in preserving and defending of them, from all manner corruption. Wherefore, if you mind to be as good as your word: you must revolt, and recant.   

The third Offer.  
The Offerer.  
Third. Show me good reason, why ye Protestants do believe our Catholic Church, informing and telling you, this to be the word of God written, the true Bible and sacred scriptures, and do refuse to credit her, in the true sense and understanding of the same Scripture: she being undoubtedly led with the spirit of God in them both. For if the Catholic Church had the spirit of God, in discerning and judging the true Scriptures of God, from the rest, not Scriptures: why should not we believe that same Catholic church governed and led by the same spirit, in giving the true sense, meaning and understanding of the Scriptures. When ye shallbe able to render a sufficient reason of the one, and not of the other: I shall then yield and recant, and not before.  
Crowley.  
There is no reason, why we should show you good reason why we do that thing, which none of us either have done, do, or mind to do. In believing that the Bible and scriptures that we have, is the true Bible and scripture: we do as the people of Sichar did. john the fourth chapter. They said to the woman that told them of jesus jam non propter tuam orationem credimus, etc. 
john. 4.  Now do we believe, not because of the tale that thou hast told us: for we ourselves have heard, and do know, that this is very Christ, the saviour of the world. Even so, we confess that when we were amongst you, we heard you talk of a Bible, & scriptures, & we were desirous to see them: but you kept them from us, by all the means that you could devise, but at the last (by God's merciful providence) we gate a sight of them, and had them translated into such languages as we ourselves do understand. But this was full sore against your wills (as by Histories it doth appear.) We have therefore no cause to thank you for them, but we do give most hearty & continual thanks to our heavenly father, that hath provided them for us, and hath given the use of them to us. Yea, and finding in the first chapter of S. james Epistle, 
jacob. 1.  that if any man lack wisdom, he must ask it of God, who giveth to all men indifferently, and doth not upbraid any man with his gifts: we have, and do still beg of God, his holy Spirit to direct us, both in the discerning of the Books of the Scriptures, and in the finding out of the true sense of the same. And we do find the saying of our Saviour Christ, written by Saint Luke (chapter 11.) very true. 
Luc, 11.  Si vos cum sitis mali, nostis, etc. If you being evil, do know how to give good gifts to your children: how much more shall your heavenly Father give the holy Spirit to them that crave it of him: we have craved that holy spirit, and do still crave it of our heavenly Father. We have received it, and do still receive it in some measure. We are thereby made able to judge the spirits, and according to the counsel of S. john's first Epistle, 
1, john, 4.  and fourth chapter, We believe not every spirit: but we do try the spirits. And finding that the holy spirit of God did move them that first wrote the books of the Bible, to write as they did write: therefore we do thankfully receive those books as holy scripture, and do reverendly use them, as a Lantern to our feet, and a light unto our paths.  
After this manner did the Catholic men that have lived before us, endeavour to know the canonical Scriptures, from such as are pro have. And as S. Augustine writeth upon the last Psalm. 
August, in Psalm. 150. Tom, 5.  Tom. 8. Sunt etiam qui universas omnino scripturas canonicas, unum librum vocent: quod valde mirabili & divina unitate concordent. There be some men also (saith S. Augustine) that do name all the canonical scriptures but one book: because they do agree, in a very marvelous and heavenly unity. S. Augustine in his second book of christian Doctrine, 
August. de doct. Christ. lib. 2. Ca 5.  writeth thus, Cap. 8. Totus autem canon scripturarum, in quo istam considerationem versandam dicimus, his libris continetur. In deed the whole canon of the Scriptures, wherein we do affirm this consideration is to be used, is contained in these books. And then he maketh rehearsal of those 44. books which are contained in that book, which both you and we do call the holy Bible, concluding thus. His quadraginta quatuor libris, veteris testamenti terminatur authoritas. In these four and forty books, is the authority of the old testament ended. Then he maketh rehearsal of the books called the New testament, which are in number, 27. and they are the same that we have in our books called the New testaments, both in Greek & in latin. Of all these books together, which are in number. 71. S. Austen writeth thus. In his omnibus libris, timentes Deum, & pietate mansueti: quaerunt voluntatem Dei. In all these books, they that fear God, & are by godliness made modest, do seek for the will & pleasure of God. And in the beginning of this 8. chap. of this second book of christian Doctrine, S. Austen doth instruct every christian after this manner. Erit igitur divinarum scripturarum solertissimus indagator, qui primo totas legerit, notasque habuerit, & si non dum intellectu, iam tamen lectione, duntaxat eas quae appellantur canonicae. He therefore shallbe the wisest searcher of the holy scriptures, which will first read them through, and will have a perfect knowledge of them, although not in understanding, as yet, but yet already in reading, those scriptures only, which are called Canonical. And going forward in this instruction he saith thus: In Canonicis autem scriptures, Ecclesiarum catholicarum quam plurimum authoritatem sequatur: inter quas sane illae sunt, quae Apostolicas sedes habere, & Epistolas accipere meruerunt. Let him, as much as may be, follow the authority of the Catholic churches, in the canonical scriptures: amongst which churches, undoubtedly those churches are, which have deserved to have Apostolical seats, & to receive Epistles. By these words of S. Augustine, it appeareth what was meant in S. Augustins' time by these words, the Catholic church, & the canonical scriptures. The scriptures were called canonical, that do contain the rule of faith & of manners. And the churches were planted by the preaching of the doctrine, amongst which those were accounted for the chief that had been planted by the Apostles themselves, & had, had some one of the Apostles resiant amongst them for a time, and therefore the places were called Apostolical seats. And these were the congregations that the Apostle Paul did direct his Epistles unto. And here I do (by the way) note, that as Rome was Sedes Apostolicae, an Apostolic seat: so was Corinth, Galatia, Ephessus, Colossa, Philippos, & Thessalonica. Wherefore these later were of like authority with the first. S. Austen therefore addeth further, and saith thus. Tenebit igitur hunc modum in scriptures canonicis: ut eas quae ab omnibus accipiuntur Ecclesijs catholicis, praeponat eis quas quaedam non accipiunt. Let him therefore (that is a searcher of the scriptures) keep this meesure in the canonical Scriptures: that he prefer those scriptures that be received of all Catholic churches, before those scriptures which certain Catholic churches do not receive.  
By all these words of S. Austen, written in the 8. chap. of his second book De christiana doctrina: it appeareth manifestly, that the church of Rome, although it were then Catholic, & accounted so to be: yet it was not (as now you do account it to be) the only Catholic church of Christ. For the other Churches which had been Apostolic seats, & had received Epistles: were Catholic, as well as the church of Rome was: yea, and that all those churches were but particular churches, and none of them universal, but members of that universal Church, which consisteth of all the particular churches that are, have been, or shallbe upon earth.  
Yea, and it appeareth, that some of those Catholic churches did not receive (as canonical) all those books that are contained in the Bible: although they did in some sort account them canonical, as containing rules necessary for manners, though not for faith.  
In Tom. 4. 
Tom. 4.  of S. Hieroms works, it appeareth, the Ruffinus (a learned Priest, and such a one as S. Jerome liked well of, living about 400. years after, Christ's ascension) did not allow for canonical, more books than these. In the old testament (saith he) the five books of Moses, that is Genesis, Exodus, Leviticus, Numbers, & Deuteronomium. After these jesus Nave, of the judges, together with Ruth. After these, four books of the reigns of kings, which the Hebrews do account but two. Paralipomenon, which is called the book of days, and two of Esdras, which they do receive each by itself: and the book of Hester. And of the Prophets, isaiah, jeremy, ezechiel, Daniel: besides these, one book of the xii. Prophet's: job also, and the Psalms of David, are each of them one book. Solomon also, hath given unto the churches, three books: the Proverbs, Ecclesiastes, and Cantica canticorum. In these books have the fathers shut up the number of the books of the old testament. And of the New testament, there are four Gospels of Matthew, Mark, Luke, and john. The Acts of the Apostles, which Luke doth describe. fourteen Epistles of Paul the Apostle: of Peter the Apostle, two: of james the brother of the Lord, & an Apostle, one Epistle: of judas one: of john, three: and the apocalypse of john. These be the volumes which the fathers have shut up within the canon, & whereof the father would that the assertions of our faith, should consist.  
Notwithstanding, it is needful to be known, that there be other books also, which are not canonical, but our ancestors have called them Ecclesiastical. That is to say, wisdom, which is said to be salomon's. And another Wisdom, which is said to be of the son of Sirach: which is by the Latinists, named by the same general name Ecclesiasticus. By which name, not the author of the book, but the quality of the scripture is named. And of the same Order is the book of Tobias, & judith, and the books of Machabies. Thus far Ruffinus, in his creed or confession of belief, set forth by saint Jerome.  
And not many lives after this, he writeth thus. These volumes have the fathers delivered unto us, which (as I have said) it hath seemed to me, meet to note out: for the instruction of such as do take upon them the first rudiments of the church & of faith: that they may know out of what fountains, the cups of the word of God must be drawn.  
Now (M. Offerer) I pray you confer these words of Ruffinus, with that decree that was made by your fathers of the Tridentine council, in their 4. Session, wherein they allow for canonical, all those books, that have been & are contained in that book which is commonly called the Bible. With them the books of Tobias, Hester, judith, Wisdom, Ecclesiasticus, & the two books of the Machabies, are of as great authority as the rest: and they do denounce accursed all such as do not, or shall not, receive for canonical, all those books and every part of them, making no difference betwixt these and the other which Ruffinus hath said the fathers have delivered unto us, as fountains, out of which the cups of the word of God must be drawn. Let your fathers therefore denounce accursed, this Ruffinus and those father's that he speaketh of, for they be of one mind with us. Let them accurse S. Jerome, that hath set forth this creed of Ruffinus, as a sound confession of the Christian faith. Let them excommunicate S. Gregory, 
Grego. Morali in 29. lib. Cap. 19 Hiero. in praefacio. prou.  that in the 19 of his moral exposition of the 29. Chapter of job, doth confess, that the first book of the Machabies is not canonical. Yea, let them accurse S. Jerome as black as a pot, for that in his preface to the proverbs of Solomon he saith thus. The church doth read the books of judith, Toby, & the Machabies, for th'edification of the people: but not to confirm the authority of the doctrines of the Church. This Jerome, & such other were the father's the Ruffinus saith, have delivered to us, the other books of the Bible, & not these, to be fountains for us to draw the cups of God's word out of them. And with these, would we rather be accursed, then blessed with your popish Catholic fathers, in your Tridentine counsel.  
You frame an argument after this manner. If the Catholic church had the true spirit of God, in discerning & judging the true scriptures of God from the rest, not scriptures: why should not we believe the same Catholic church governed & led by the same spirit, in giving the true sense, meaning, & understanding of the scriptures? To this I answer. That the romish Catholic church, which now is, & hath continued for the space almost of a thousand years, is not, neither hath been led by the true spirit of God, either in discerning or judging the true scriptures of God from the rest, etc. Nor yet in giving the true sense, &c: but it hath been, and is still led by the spirit of Antichrist. And that never more apparently then at the Tridentyne counsel, as by the canons of the same counsel doth most manifestly appear, to as many as with indifferent judgement, can and will read them.  
Thus have I showed you sufficient reasons, whereby you might be moved to yield, and join with us in religion, and no longer to depend upon the judgement of that Antichristian church, which you call Catholic: for that you may see (if you be not altogether blinded, that it is not the true spirit of God, that hath and doth lead your Catholic church, but (in deed) the false spirit of Antichrist.   

The fourth Offer.  
Offerer.  
Fourth. Let the Protestants make sufficient proof by ancient writers of the ecclesiastial histories, what church it is, that all these fifteen hundredth years past, hath continued through out firm and steadfast, while all other conventicles and congregations, as well of Arians, as of the Nestorian,, Manichees, novatians, Vigilians, Iouinians, and the rest of Heretics of all sorts, have decayed, been convinced and overthrown, and that by any other Church, then by the common known Catholic church of Christ, and I shall then yield and recant, and not before.  
Crowley.  
It is very true, that the known Catholic church hath been, and still is, as for these fifteen hundredth years last past; it hath been, the mean that God hath used, in the convinsing & overthrowing of Arians, Nestorians, and the rest of the Heretics that you speak of. It is most true also, that the same Catholic church hath all this time, continued firm and steadfast: but how can you prove that your popish Catholic church is that known Catholic church of Christ, that you speak of? Herein lieth the difficulty. It is not enough for you to say, that your romish church is the Catholic church: but you must prove it. Your antiquity, your universality, & your unity, with your continual succession of Bishops, will not serve your turn.  
Your antiquity is not so ancient as ours by 4600. years (almost.) For ours began in Adam, & hath continued ever since: & yours began to flourish in the days of Phocas the Emperor, the murdered Mauricius, & his wife and children, & was the first that gave the title of universal bishop, to Bonifacius the 3. then bishop of Rome. And this was 600. years after the birth of our saviour Christ. Your church was in hatching, the later 300. years of the 600. but never perfected before Phocas time, Wherefore your antiquity is nothing.  
Your universality was never so large as the Roman Empire, your unity divided, into more sects than ever the heathen Philosophers were. Your succession of Bishops, is such that no man can justly prove that Peter was the first, nor that ever he was Bishop of Rome. Or if he were Bishop of Rome, no man can certainly say how long he was there Bishop, nor who it was that was the next Bishop after him. And by the testimony of your own Hystorians: some in the succession of your Bishops, were as wicked men as ever lived upon earth: and one was a woman, & an arrant whore. And besides all this: your Apostolic seat of Rome that you brag so much of, hath been void, for the space of one, yea, two years together & more. You have had also, two: yea, three Popes at one time, and much blood hath been shed about the trial of their titles.  
But our universality is (and ever hath been) as large as the whole world: yea, when in the judgement of men of the best sort, our Church seemed to be clean rooted out, as in the days of king Achab it seemed to be in the kingdom of Israel: yet had God his number known unto him, although not known unto men. And therefore, when Elias complained, and said, The children of Israel have forsaken thy covenant, they have overthrown thine altar, they have slain thy prophets, I alone do remain, and they seek after my life. 3. Reg. 19 
3. Reg. 19  Then did the Lord answer, and said unto him, I have reserved for myself 7000. men that have not bowed their knees to Baal. As then, and there: so at all times and in all places, the Lord hath had, hath still, and still will have (in despite of all Turkish and Popish enemies) his number, known unto himself, & that number is his Catholic & known church. And this church hath God made able at all times, to convince all heresies and Heretics. And at this day he doth, & for ever hereafter he will, make the same church able to convince, all turkish & popish Heretics & Heresies: although not by the sword, yet by the word, as at this day, you (M. Offerer) and all your popish Catholic brethren, may see, if you have eyes to see, & wills to consider of that which you do and must needs see.  
Our unity also, in the substance of religion, is the same that was taught by the patriarchs, by the Prophets, and by jesus Christ, and his Apostles: and was by the first Christians that were in Room, and in the rest of the Cities that then were under the dominion of the Roman Emperors, received, holden and professed. That is, with one full consent, we believe, hol●e and confess all the Articles that are contained in the three creeds: namely, the Apostles creed, the Nicene Creed, and the creed of Athanasius. We believe as S. Paul hath taught the Ephes. to believe: that there is but one Lord, one faith, one Baptism, one God and Father of all, which is above all, 
Ephe, 4.  and in us all. Ephe. 4.  
Our succession of Bishops, is such as the succession of the Prophets was. We make no account of that succession of Bishops in Rome, which you do brag so much of (for the Scribes and pharisees might have bragged of such a succession as well as you do, and might have said to our Saviour Christ as you do to us, where was your Gospel 400. years past?) But we do make account of that succession wherein God hath in his good times, stirred up some in the spirit of Elias, to deal in doctrine with men of all sorts: as Elias did with Achab, and the Isralities, and as john Baptist did with Herode, and with the jews in his time. The high Priests had their succession even from Aaron, as your Popes have had from Peter: some of them asspiring to that estate by one sinister mean and some by an other, as by the Histories it appeareth. But in the mean while, God stirred up Prophets but now and then: for the word of God was precious in the days of Elie the high Priest, when the Lord stirred up Samuel to be a Prophet. And when john Baptist was stirred up: there had been no Prophet amongst the jews, for the space of many years together. This was the execution of God's just judgement upon the jews, because they had not regarded those Prophets which he had stirred up amongst them. In like manner, in the time that hath been since the Incarnation of our Saviour Christ, because men had given over themselves to believe lies, & did not regard the truth. God took from them such as had laboured to lead them in the way of truth, and gave them over to the efficacy of error. Yea being wilfully blind: he gave them blind guides that might lead them the right way into the ditch of destruction.  
Thus you may see, if you have a lust to behold the truth: that not your new found Popish Catholic Church, but our most ancient Christian Catholic Church, is that Church that hath continued throughout firm and steadfast whiles all other conventicles and congregations aswell of Arians. etc., as of Mahometans and Popish Antichristians, and the rest of Heretics of all sorts, have decayed and been convinced, and overthrown, and that by none other Church, then by the known Catholic Church of Christ, builded upon the rock Christ, which Peter confessed. Math. 16. 
Math. 16.  And upon none other foundation. Wherefore I do require you now to yield and recant according to your promise.   

The fift Offer.  
Offerer.  
fift, if it may sufficiently be proved, that any other Church than the common known Catholic Church of Christ, hath instituted and ordained, all goodly ceremonies, and solemn observations in the same daily practised and used, as the festival days of Christmas, Candelmas, Easter, whitsuntide, the feasts of the Apostles and holy Evangelists, Saint Michael the Archangel, and of all hallows and blessed Saints, the observation of the holy fast in lent, and Ember days, the fast of th'apostles, and of all the aforesaid festival evens, besides the weekly fast of Fridays and Saturdays, and the rest yet observed and allowed on both sides, to the honour and glory of God, than I will recant, and not before.  
Crowley.  
Under the name of goodly ceremonies: you comprehend all manner of ceremonies, good and bad, such as are daily practised and used in your Church. Your baptizing of Churches or burial places, of Bells and of Ships to sail on the Seas. are goodly ceremonies. Your hallowing of bread, water or salt, of Wax and Wax candles, bows beads, garments, fire, and Images: are goodly ceremonies. Your taking of Ashes, bearing of Palm, displinge with white rods, creeping to the cross, sencing and kissing of Images, and burning of candles before them: are goodly ceremonies. Your solemn and pompous processions, about your Churches and churchyards weekly, and about your parishes yearly: are goodly observations. Your solemn and backanall Feasts that you observe yearly, in the honour of such Angels and men, as you think to be in high favour with God, and able to further your suits to him, or of themselves to do you some pleasure: are goodly observations. Your yearly feasts of Lent, Ember, Saints Vigilles, and weekly Fridays and Saturdays: are goodly observations, with many more, which now I do not remember.  
But it may be, that some of your sort will think, that I do use this Epitheton (Goodly) by a figure in speech, named by the Grecians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And is used, when men speak one thing and mean the contrary.  
Surely, such as do so take my meaning, do not take it amiss: for what reason is there to move a man, to apply this Epitheton (goodly) in the right sense thereof, to these (& such other) ceremonies and observations, wherein there is nothing, that rightly may be called, either good, or goodly? We are contented therefore, that your Popish Catholic Church, do take to herself, the whole praise and commendation, that the invention of these goodly ceremonies and observations, hath or can deserve. Yea, we would be very sorry, that any of your sort should be able to make good proof, that any of our sort, had instituted or ordained any of those goodly ceremonies or observations, that you esteem so highly of.  
As for the feasts of Easter and whitsuntide, we know that God himself did first institute them, the one (namely Easter) in the remembrance of the deliverance of the people of Israel out of Egypt: and the other (that is whitsuntide, or Pentecost) in the remembrance of the publishing of the Law in the mount Sinaie. Which as they were remembrances of things then past: so they were figures or shadows of things then to come, and now already fulfilled, in the death and resurrection of our Saviour Christ, and in the sending of the holy Ghost, upon the Apostles, the fifth day after the resurrection of our Saviour Christ. And we are persuaded that these two feasts were observed even by the Apostles themselves, in remembrance of our deliverance which we have by the death and resurrection of our Saviour Christ: and of the coming of the holy Ghost, which rested upon the Apostles, in the form of fiery tongues divided. Yea, and we do think, that the Saboth or the lords day, commonly called the Sunday, was observed by the Apostles: yea and that shortly after the time of the Apostles, the right catholic Christians began to observe yearly, certain days in the remembrance of holy men which had suffered for the testimony of Christ: and some days in the remembrance of those great and inestimable benefits that God hath bestowed upon mankind, in the incarnation, nativity, epiphany, and Ascension of our Saviour Christ. But there is no cause to move us to think, that either the Apostles, or the fathers did iustitute those feasts, as observations necessary to be observed for ever, but as profitable remembrances whereby the congregations of Christ might be moved to be thankful to God, and encouraged to follow the good examples of those good men, whose remembrances they did solemnize. And after this manner, and for this purpose, we also do observe some of those seastivall days. Not having any superstition in the holiness of the times, neither being persuaded that we do deserve any thing at God's hand by the observing of the times, or that we should sin against God, if by a common consent we should abrogate the observation of those times, or by some private or urgent occasion employ those times in our honest and necessary businesses. For our Saviour Christ hath told us, that even the Saboth (in such causes) is in man's power. Man was no made for the Saboth: but the Saboth was made for man. Marc. 2. 
Marc. 2.   
And as touching fasting, we observe Lent, the Ember days, the Fridays and Saturdays in every week, and the vigils of saints: but not as you do, superstitiously, but for good policy. We do not account one meat holier than another, neither one time better than another: But we abstain from certain kinds of meats at certain times, that thereby the common weal of our country may be bettered. And would to God, all would observe that policy more precisely than any of us doth. As touching our own persons: we do not think ourselves to be either the better or the worse, by taking or leaving of the use of God's creatures. 
Rom, 14,  But according to S. Paul's rule to the Romans Capit 14. When we take the use of God's creatures, we do give thanks unto him for them: and when we do leave the use of them, we do thank him also. We do know that, that fast is the right fast, which is commended by Esay 
Esay, 58.  the Prophet: Chap. 58. and by saint Peter, 1. Peter. 2. 
1, Peter, 2.  Break thy bread to the hungry. That is, give of the sustenance of thine own body, to him that hath no sustenance to feed his body withal. And abstain (saith Saint Peter) from fleshly lusts that fight against the soul.  
Thus if you will you may see, that the right known Catholic Church hath instituted and ordained all such ceremonies and solemn observations, as may rightly be called goodly: and that your Popish Catholic Church hath corrupted many of them by superstition and idolatry and hath also devised many other such as may by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be called goodly ceremonies and solemn observations. Wherefore I require you to perform your promise that you make, when you say. Then I will recant, and not before.   

The sixth Offer.  
Offerer.  
sixth. Let the Protestants show what Church from Christ his time hitherto, and for the whole space of these fifteen hundred years past, hath exercised discipline and due correction upon offenders of all degrees, and for that purpose, hath not only provided and made, but continually executed, laws, Canons and decrees ecclesiastical, by suspension, excommunication, degradation, and such other like. Let them prove this discipline to have proceeded of the Protestants congregations, or to have continued from time to time, in any other Church, then in the common known Catholic Church of Christ: And I will then recant, and not before.  
Crowley.  
Here is much a do and little help. The learned protestant must prove that thing, that no Protestant hath, doth, or will at any time affirm: for otherwise the Offerer will in no wise yield to recant. We do know, and have at all times confessed, that Christ's known Catholic Church only hath the keys of opening and shutting, losing and binding: and that none other congregation but that, can either admit any to be of the fellewship of Christians, or by excommunication cut of any man from that body of Christ, but only that known Catholic church of Christ, which is builed upon the foundation of the Apostles and Prophets, jesus Christ being the head cornerstone. You do therefore offer us great injury, in that you require us to prove that which we did never affirm.  
But I see what stone it is that the Offerer doth so often stumble at. He is persuaded that there can be no known Catholic Church of Christ: but that romish Church (whereof he himself is a member) which is now manifestly known to be an Antichristian congregation, and not the known Catholic Church of Christ, as the Offerer and his fellows, would bear us in hand that it is.  
The known Catholic Church of Christ, hath always used to execute ecclesiastical censures upon such as have been offensive in life and manners, and upon such as have been disturbers of the common peace of the Church: and so do we at this day, without respect of any man's person, so far forth as in dutiful obedience to such as God hath made our governor we may. But to excommunicate and depose Princes we have not learned of S. Paul, nor of the Fathers that lived in the first six hundred years after the ascension of our Saviour Christ.  
Your brag of 1500. years continuance in the executing of your discipline, must be cut shorter by 600. years for your Catholic Antichristian Church hath not flourished in her pride, full one thousand years as yet, neither have you executed your tyrannous discipline in such sort as you would seem to have done: in that time of your tyrannous reign. But whensoever you took in hand to execute any discipline: you had (and so ye have still) a special regard to your own ease and commodity, and to the advanceing and upholding of your own honour and dignity. Your own Histories are full of the reports, of your corrupt and partial dealings in that behalf.  
It is God himself that hath prescribed an order of discipline, and hath in all times and ages committed the execution thereof to his Church, which hath had sustenance even from the beginning of the world. This discipline was first engraven in the hearts of men, and after that, in tables of stone, and last of all in books, that by those outward means, the discipline graven in the heart might be daily refreshed: but even the best men that have been in Authority in the Church, and have had the execution of this discipline, have been to slack in that he half, as by histories it appeareth. No marvel therefore, though to great slackness in the execution of this discipline be found in that Church which you and your sort do account to be Schismatical, but is in deed Catholic, and that known Catholic Church from which your Antichristian Church is fallen.  
That discipline that you make so great a reckoning of, is your cannon law (I am sure) which your Popes have patched together since they gate the upper hand, and enforced Princes to do them service and to kiss their feet. That discipline you execute, with Precipimus, & firmiter iniungendo mandamus. We charge you (say you) and with firm injunction we command you. And what is it that you do thus command to be done? That such a man, or such a woman, as hath not appeared in your court, or hath refused to pay such fees as your officers require, or that hath failed in doing some act that by that law they are bound to do: be denounced excommunicated, sub pena juris. Under pain of having the penalty of the Law executed upon that minister that will not denounce such a one excommunicated.  
But if a whore or a whoremonger, a drunkard or a blasphemer of God, an Usurer or a simmoniacke, or any other wicked person; shallbe convented before your ecclesiastical judge: if his purse be weighty, and his hand ready to reach out money in paying double fees, and in giving to such uses as you call Godly, so that you may have the disposing thereof: then this party must be received as a communicant amongst Christians, although it do appear manifestly that there is neither amendment of life▪ nor hope of repentance showed any way. And would God that our execution of discipline, were more free from this corruption than it is. But that will not be, so long as so many of your mind may be suffered to be in office under them that have the execution of discipline.  
I think you do now see, that the right dscipline, hath not been provided and made by men, neither of your sort, nor of ours: but by God himself. And that there hath been, and is still, as great, (yea greater) corruption, used in the executing of discipline, amongst you, as is or hath been amongst us. Yea and that your Church, (which is Antichristian) hath not had the continuance of 1500. years, in that glory that now it doth claim unto itself. Wherefore I do require you now to recant (according to promise) although you would not before.   

The seventh Offer.  
Offerer.  
seventh, Let me know of the Protestants, what Church hath brought forth for the space of these fifteen hundred years past, as Children begotten of her own womb, so many thousands of blessed Martyrs, of stout and bold confessers, of pure and innocent virgins, and of other holy Saints of all sorts, and so acknowledged by either party. And if it shall in fine fall out, that any one of them was of the Protestants congregation, faith or belief, whiles they lived here, and not of the common known faith and religion of the Catholic Church of Christ, or that they were approved and canonised for saints, when they were dead, by the Protestants congregation, & not only by the Catholic Church of Christ, I shall then submit, and recant, and not before.  
Crowley.  
It seemeth that M. Offerer hath conceived a wrong opinion of us Protestants. He seemeth to be persuaded that none of us have seen the Histories of the Church. Otherwise he had been too too mad to make this large Offer. For any Protestant that hath read any thing of the Ecclesiastical Histories, may easily enforce him, either to fly from his promiss, or else to submit himself and recant. If any one (saith he) amongst the thousands of the blessed Martyrs, etc. Shall be found to have been of the Protestants faith and religion, etc. Then he will submit himself and recant.  
I am sure of it, that amongst the thousands that suffered martyrdom within the space of the first six hundredth years after Christ's ascension, he can not name one, that was not whiles he lived, of the same faith & religion that we be of now. Al we do believe all the articles of the common tréed, & so did they we do believe, that as there is but one God, so there is but one mediator betwixt God & man, and that the same is the man Christ jesus: & even so did they, 1. Ti. 2: 
1. Timot. 2.  we believe that Christ jesus hath taken upon himself all our infirmities, & that the correction that was due to our sins is fallen upon him, and that by those wounds that he suffered we are made whole: and so did they. Es, 53. 
Esay, 53.  We believe that Christ jesus is that Lamb of God that hath taken aw●y the sins of the world: and so did they joh. 1. 
1. john, 1.  We believe, that he is that son of the blessed virgin Mary, whom the Angel named before he was borne, saying to joseph (his supposed father) thou shalt call, his name jesus, for he shall save his people from their sins Mat, 1: 
Math. 1.  and so did they. We do believe that it is he that is our high Priest, & that he is entered into the holiest place of the tabernacle (not made with hands) and hath made there a sacrifice, not of straying blood (as of a Calf or of a Goat) but of his own heart blood, & hath thereby obtained us eternal redemption: Hebr, 9, 
Heb. 9  and even so did they. We do believe, that Christ jesus hath by that one oblation, made of himself once offered, made perfect, as many as be made holy (that is all the elected people of God) and that he hath thereby so satisfied to God for the sins of all such, that they shall never be charged with their sins any more: and that where there is remission of sins, there is no more sacrifice to be offered for sin, Heb. 10. 
Hebr, 10.  & even so did they. We know and confess, that our duty is to be as careful as possibly we may, to live with our sin, and that when by infirmity of our nature we do sin we have an advocate with God the father, which is jesus Christ the righteous, and that he is the propitiation for our sins. 1, Io, 2: 
1, john, 2.  and even so did they. To be brief: we differ not from them, neither did they differ from us, in any one point of the substance of faith.  
And where as the Offerer saith that those holy Martyrs, etc. were not of our religion: I am sure that we do hold & profess that religion, 
jacob. 1.  that S. james doth call pure & undefiled before God the father: which is to visit the fatherless and widow in their tribulation, & for a man to keep himself unspotted of this world. And I think that M. Offerer will not deny that the holy martyrs & the rest that he speaketh of, did hold & profess the same religion. And how can he then say, that they were not of the Protestants religion  
If the Offerer will say that those Martyrs, etc. did observe and keep the religion, and did perform in deed that which they did profess, so that they were in deed unspotted of this world, (which none of us doth,) than I must say, that they all did say, as all we do say, as the Prophet David hath written Psa. 143. 
Psa, 143 Esay, 64,  Lord enter not into judgement with thy servant for no flesh is righteous in thy sight. And as the Prophet Esay hath written, Cham 64. Al our righteousnesses, 
1, john, 1,  are even like unto a filthy cloth. And as the Apostle john hath written. 1. Epist, 1. If we shall say that we have no sin, we shall desceive ourself, and there is no truth in us.  
And where as the Offerer hath termed his virgins pure and innocent, I think he would have said immaculate, (for that is an Epithiton, meeter for a virgin then innocent is) I am sure that none of them was either pure or innocent of themself, neither did they account themself so to be: but being washed in the fountain of water, by the word of life, they were members of that glorious Church, that in Christ is purged and made so clean, that in it is neither spot nor wrinkle or any such thing, but in him, all those Martyrs, confessors & virgins, and we also that do believe as they did, are holy and unblamable, & have in us no spot of sin. Ep, 5. 
Ephe, 5.  For Christ jesus hath washed us in the soap of his own heart blood, and made us as white as the most white wool, yea and as shining white as the snow. We therefore, with the Martyrs, confessors and virgins that you speak of: are the virgins that do and for ever shall accompany the Lamb Christ upon the Mount Zion, Apo, 14. 
Apoc, 14.   
As for your approving and cannonizing of these Martyrs etc. Whereby you have made them saints after they were departed out of this life: it may well be compared to the building and garnishing of the Tombs of the Prophets, by the Scribes and Phariseis Math, 23. 
Math. 23.  For although you pretend to have a reverend care for the keeping of the worthy and valiant acts of those Martyrs in remembrance: yet you do daily murder as many of that sort of men, as God will suffer you to have power over, and so you show yourselves to be the children of those bloody Tyrants that murdered those Martyrs that you speak of.  
I think you can not but see now that all the thousands of Martyrs, confessors and virgins, that were brought forth in the first six hundredth years next after the ascension of our Saviour Christ: were the children of that Mother (the holy Catholic Church of Christ) that hath brought forth and nourished up us, whom you call schismatics and Heretics.  
But now I pray you (good M. Offerer) let me learn of you, the name of one Martyr, that your mother, (the Popish Catholic Church) hath brought forth since the days of Boniface the third, which was the time wherein your Apostasy began. I think you can not name me one Martyr that hath been brought forth by that mother of yours, in all that time, which is (almost) the space of a thousand years. Not one (I am sure) of all your Popes that have succeeded that Bonifacius hath been made a Martyr: except you account for martyrdom, the poisoning of some of them which hath been done by some such as themselves, that have hasted to be in their place. And the rest of the Children of that mother, have been whelps of the same hear, namely blood thirsty bloodhounds, and bloody Butthers' Curs.  
Yea it appeareth manifestly, that the whole state of your Popish Catholic Church, hath been and still is, none other thing, but that which was figured by that two horned Beast that rose out of the earth, of whom mention is made in the 13. Chap of the Revelations. So that, 
Apoc, 13  this mother of yours neither hath nor doth, bring forth Martyrs: but hath & doth make Martyrs, whom the holy Catholic Church of Christ (our mother) hath and doth daily bring forth and nourish up. For whosoever in all this time hath refused to worship the image of the Beast (which is the estate of the Romish Papacy) hath died for it (if he were caught) or else been enforced to abjure: and so goeth it with such at this day, and so is it like to continue so long as your Antichristian mother shallbe able to do any thing. The thousands which that mother of your hath (in this time of the last thousand years,) murdered, in Italy, in Bohemia, in Germany, in Portinggale, in Spain, in England, in Scotland, and in the late massacre in France: do all with one voice cry under our Altar Christ saying. How long Lord, thou that art holy and true, dost thou not judge and revenge our blood upon them that that dwell on the earth? Apoc, 6. 
Apocal. 6.   
If you had not altogether lost your inward sight, you might see, that the cry of these holy Martyrs is harkened unto: for six of the seven Angels, to whom were given seven Vials full of the wrath of God, have already powered out their Vials at the commandment of God, and the seventh is ready to power out his Vial: and shall shortly power it out into the air. And then shall that great voice proceed out from the temple of Heaven, even from the throne, saying. Factum est. It is finished. Apoc, 16. 
Apoc, 16,  This voice shallbe terrible to your Popish Catholic mother, and to all you (her children.) But most comfortable to the true Catholic Church of Christ, our mother, and to all us, her children. I say therefore unto you, as Christ jesus said to the Angel of the Church of Laodicea. Apoc, 3. anoint thine eyes with eye salve that thou mayest see, etc.  

Apoc, 3,  Thus I hope I have made it plain enough, to as many as will see, that the Church whereof all right Protestants are members, hath brought forth all those thousands of Martyrs that you speak of, when you say, that not one of them was of our congregation, faith or belief whiles they lived in this transitory estate. And that she hath brought forth and nourished up thousands more in the time of these latter 1000 years: which your mother the Popish Catholic Church hath murdered and made Martyrs. Wherefore submit yourself now and recant, although you would not before.   

The eight Offer.  
Offerer.  
Eight. Whereas the Apostle S. Paul testifieth, that Christ gave unto his church, some Apostles, some Prophets, some Evangelists, some Pastors and Doctors, ad consummationem sanctorum in opus ministerij: and so to continue to the edifying of the body the Catholic Church, until his coming again. Now if the Protestants shallbe able to prove by ecclesiastical histories of all ages, the continuance & use of the said functions and degrees in their congregations, and that by some orderly succession and plain account made from Christ his time hitherto, they have never lacked the said appointed officers, or that any other Church of Christ, hath had at all times, and the continuance of the same: I shall then recant and relent and not before.  
Crowley.  

Ephe, 4,  It is a strange matter, to see how impudently this Offerer dare set down the words of the Apostle Paul in the 4. Chapter of his Epistle to the Eph. as testifying that for an in fallible truth, which is as false as God himself is true. That is: that our Saviour Christ hath appointed that his Church shall have Apostles, Prophets, Evangelists, Pastors, and Doctors, continually till his coming again, and that in a continual and orderly succession. Amongst the learned interpreters, there is not one, that hath noted any such meaning in those words of the Apostle.  
It is very true, that our Saviour Christ made choice of such men as he had made meet to be his messengers, and sent them forth, first into those Cities that belonged to the Kingdom of Israel: and after his resurrection he sent them into all the world, commanding them to teach all nations, baptizing the believers, in the name of the father, of the son, and of the holy Ghost. And by the ministery of those and a few others, whom he did afterward stir up and join in commission with those: he planted his Church in all quarters of the world.  
Those were the Apostles, of whom Saint Paul wrote to the Ephesian, 4. saying: He gave some Apostles. These continued in executing their office fathfully, and painfully, till they had run out the race of their natural life. Which course God did not suffer to be ended before the sound of them had been heard all the world over, as appeareth by the words of Saint Paul. Rom, 10, 
Rom, 10,   
When these had executed their office, and were taken out of this life: it was not needful that other should be sent from God to do that work which these men had already finished, and so it was altogether unnecessary, that there should be an orderly succession of Apostles in the Church. But when God shall see cause, he may at his pleasure, stir up and send forth such messengers as he shall make meet to do his message. And such he hath stirred up sense the time of those first Apostles: and such he doth and will stir up & send forth at his pleasure, and such may be called Apostles of Christ, because they be stirred up by his spirit, and are sent of him. But this can not be called a continual and orderly succession.  
Such Apostles our Church did not lack in the time of the first, 600, years next after the ascension of our Saviour Christ: as by your own histories it doth most plainly appear. And ever since you fell from us, we have had, (and have still) as many as our good God knoweth to be needful for us: as by the registers kept in your consistories may be seen, for therein are written the horrible sentences of excommunication that you have pronounced against them, because they would not worship the image of the Beast, nor take his mark in their hands nor forehead.  
Our Saviour Christ gave unto our Church, Prophets also: such as he made able to foretell of things to come: as Agabus, Ac. 11. 
Acts, 11.  the daughters of Philip the Evangelist. Act. 21, 
Act, 21.  S. Paul himself. Act, 20, 1. Timoth, 4, 2, 3. 
Act, 20. 1. Timot. 4. 2, Timon, 3.  And john that wrote the Revelations, with many more. Yea when his pleasure is, he can and doth foreshow unto men things to come, by the ministery of such as it pleaseth him to foreshow those things unto. Yea and he hath always furnished, and doth still furnish our Church, with such Prophets as S, Paul writeth of, 1. Cor. 14. to whom he giveth the gift of interpretation so that they are able to make plain the dark speeches that are some times used by the Prophets that speak of things to come. 
1, Cor, 14,  Of these Prophets our Church had many in the time of the first six hundredth years, that were next after the ascension of our Saviour: but not so many as since the time of your Apostasy, which was in the days of Bonifacius the third, about the end of that 600. years. They that were in the time of the first. 600, years, were persecuted by the dragan, that is by the estate of Room under the tyrannous Emperors. And they that have been since, and are now, have been, and still are persecuted by the beast that hath two horns like a Lamb, that is, the estate of Room under the Papacy, Apoc. 13. 
Apoc, 13   
These Prophets of booth sorts, have been, and are still, stirred up by him that is the giver of all good gifts, at his pleasure, to work his will in such times as he fore-alleged: But there hath not been at any time, any continual and orderly succession of them, such as you require the Protestants to prove, neither doth it help any thing at all for the proof of true and right Religion, to have any such continual and orderly succession: except all the successors, do hold the same Religion, and do walk in the same steps, that their first Predecessor held and walked in.  
Amongst your Popes, very few or none can be found, that have held the religion of Peter, & walked in his steps. Your Boniface the third (which was the first of your Apostatat Popes) showed himself to be of a far other mind than Peter was: otherwise, he would never have sought for, and with great contention have obtained that name of universal Bishop, which Gregory the first refused as a profane name, and a sign of the fore runner of Antichrist. This would have been a lusty lad, if he might have continued in the estate of a Pope, many years: but he was cut of by death, in the ninth month after he was made Pope. The rest that have succeeded (even until this day) have in one point walked in the steps of this Bonifacius: for they all have taken upon them and kept the title of universal Bishop, and so doth he that doth now enjoy that place. And so (by good consequence) it may be said, that they are all Antichristian,  
But to return to our purpose. That church whereof the Protestants be members, hath had Apostles as long time as th'office of an Apostle was necessary for her. In like manner she hath had Prophets of both sorts. Evangelists also she hath had, and hath still, whose office is to water that which the Apostles have planted. Of this sort was Timoth. and so was Apollo's, and others that were when they were, and in the first 600. years after Christ's ascension. And such be they in these days which are able to instruct, and do labour to instruct Christians how to lead a christian life, and to be assured of Salvation, only by the mediation of Christ jesus, that promised Seed, through whom, all the nations of the world are promised to be happy and blessed.  
Pastors and doctors also, our Church hath always had, and now hath: The Popes catholics never had the like. These are they that God hath made able to break the bread of life, to the flock of Christ, and to teach & instruct them in all necessary knowledge to salvation. And these (as the others) are made able & stirred up to work in the Lords Harvest, by him that (as oft as need is) sendeth forth labourers into his Harvest. He is not bound to maintain a continual & orderly succession, but when it pleaseth him to punish the unthankfulness of his people, by taking from them such as he hath made meet and able to execute these offices amongst them, he may, and in justice he doth. That so his people may learn to use such good gifts better, when they shall again enjoy them.  
And as for that popish-Catholique church, which your sort do call the known Catholic church: never had such Apostles, Prophets, Evangelists, Pastors and Doctors, as S. Paul meant of in his writing to the Ephes. For that Church was not hatched before the days of Boniface the third. And therefore that church neither had nor could have any such Apostles, Prophets, or Evangelists as our church had in the six hundredth years next after the ascension of our saviour.  
I conclude therefore, that neither our Church (which is the right Catholic church) nor yours (which is the right Antichristian church) hath had any such continual and orderly succession, as you require the Protestant to prove by the Ecclesiastical histories. I see no cause therefore, why you should not recant and relent, although you have hitherto refused so to do.   

The ninth Offer.  
Offerer.  
Ninth. Where as the Protestants by the drift of reason and Argument, are forced of the Catholics, to acknowledge and confess their Church and Congregations to have lain hidden & unknown for the space of one whole thousand years together, without all the foresaid functions and ministrations of Apostles, Prophets, Evangelists, Pastors and Doctors of their gospel, faith and religion, at the least wise to be openly perceived & known: if therefore they shall be able for the space of that whole time to prove by ancient writers of Ecclesiastical histories, any other word, gospel or doctrine to be universally & openly taught, any other sacraments to be ministered, any other discipline or correction to be practised, any other judgements, decrees, Canons, or laws to be executed, than those which were daily practised in the common known Catholic Church of Christ, I will then recant and not before.  
Crowley.  
This Offerer would bear us in hand that we Protestants, are by the drift of reason and argument, enforced to confess, etc. He doth us great wrong, in that he avoucheth that we confess, that for the space of a thousand years together, we had no manner function or ministration, etc. As though we should confess that we had no gospel, no faith, no religion. And yet his own conscience driveth him to say thus: At the least wise to be openly perceived & known. Well, than his own conscience telleth him that we had those ministrations, and that it was known that we had them, but not openly.  
It appeareth that this man understandeth nothing of the mystery of that woman that the Apostle john saw in his vision. Apoc. 12. 
Apoc. 12.  If these Antichristian Catholics could content themselves to be taught by such as God hath stirred up & made able to open the meaning of this mystery: they should see, that the right Catholic church of Christ, hath been in Wilderness ever since the Male child that she brought forth, was taken up into heaven. Yea, & although she be clad with the sun, and hath the Moon under her feet: yet do not these men so see her, that they may discern her from the congregations of the heathen, because their sight is such as the sight of Owlets and such other night fowls, that cannot endure the brightness of the sun.  
Immediately after our saviour Christ was ascended into heaven, the Dragon (that old serpent, the devil & Satan) being vanquished by Michael and his Angels, & expelled out of heaven, and cast down to the earth, did persecute the woman that had borne a son, which is our saviour Christ, and the woman is his Catholic church. This Church did the Dragon (the devil) persecute by the ministry of the Roman Emperors: by the space of 294. years under Nero, Domitian, T●a●ant, Severus, Commodus, Decius, and Dioclesian. All this while the Dragon did persecute the Catholic church, & seek by all means possible to root it out: but Almighty God had in merciful providence provided for his Church, two wings of a great Egle, whereby she took flight into the wilderness, into the place that was prepared for her; where she was nourished all that time, out of the sight of the serpent.  
Yea, the serpent did cast out of his mouth after the woman, as it had been a river of water: that she might have been violently borne away of the water. But the earth did help the woman, and opening her mouth did swallow up the River that the Dragon had cast out of his mouth, after her.  
If such as be of the learned sort amongst them that be of the Romish Catholic church, would with humbled minds read this book of Revelations, & seek for the true fence & meaning but of this one vision: undoubtedly they should find (and I hope they would confess) that the true Catholic church of Christ, that was figured by the woman: had not the glory of the world, as the Romish Catholic church hath now, but was in this world obscure, and after a sort, hid from the presence, of such as the serpent had stirred up to persecute her, which were the mighty Emperors, and other that were of great power within the Roman Empire. And yet was she still clad with the sun, & had the Moon under her feet, etc. That is, she was still glorious in the sight of God and of all good men. For her garment was Christ the bright shining light of the world. Under her feet she had the Moon still, for she contemned, & trod under foot, the vain pomp & glory of this world, which shineth gloriously in the sight of the blind worldlings, even as the Moon doth in the darkness of the night. Yea, and she had her head crowned with the twelve stars, the patriarchs which were Fathers to the twelve kindreds of Israel, or those twelve Messengers, or Apostles, which our saviour Christ had sent forth, as stars to give light in the darkness of this world.  
Yea, although she dwelled still in Rome, & in other Cities that belonged to the Roman Empire: yet she was as in a wilderness, as having nothing, and yet possessing all things, etc. 2. Cor. 6. 
2, Cor, ●,  So that if this Offerer would but consider this, & conceive in his mind, the countenance that the Catholic church could bear in this world, during the time of persecution under the above named Emperors: surely he would never for shame say, that our Church is not the Catholic church, because we confess, that for the space of one thousand years: it was by the two horned beast (that is by the papacy) kept under, as that Church (which he himself doth confess to be the right Catholic church of Christ) was by the seven headed Dragon, which was the Roman Empire.  
If the Catholic church might have her Apostles, Prophets, Evangelists, Pastors, and Doctors (as undoubtedly she had) in the time of the first bloody persecutions, which continued for the space of 294. years almost continually: why might she not have so many of those ministers as were necessary for her edification, during the time of the later persecution which hath continued how almost a thousand years togethers? Yea, and why might not she have the ministration of Sacraments, and execution of discipline, as well in the one time as in the other? And so, by good consequence, Why may not the Protestants Church be the Catholic church of Christ, as well as that Church was, that differed as much in all points, from the known Popish Catholic church, as our Protestant Catholic church doth differ now, from the same?  
I conclude therefore, that it is altogether unnecessary, to prove any way, that any other gospel or doctrine, then that which was preached by the Apostles, or any other Sacraments, than the same that Christ jesus did first institute, or any other discipline, then that which the Catholic church of Christ hath practised: should he preached, ministered, and practised universally & openly, that thereby we might prove our Church to be Catholic. For it is manifest by the histories, that the right Catholic church hath seldom had such freedom upon earth, that she might have her doctrine publicly, & universally preached, her sacraments ministered and her discipline practised. Wherefore, except you will show yourself wilful and obstinate, you must now recant, although heretofore you would not.   

The tenth offer.  
Offerer.  
Tenth. For as much as the Protestants do affirm, their congregation, faith and Religion, to have been practised in the primative Church of Christ, some of them for the space of the first three hundredth years, as john Calvin: some for the space of four or five hundred years, as Martin Luther and his complices: some for the whole space of the first six hundred years, as M. Iewell, and the authors of the apology of the Church of England, and therein not agreeing amongst themselves (as the manner of Heretics is) I require some better stayed and certain tale of them, where and when this sudden change from the Protestants religion to the Papists should be made as in what year of our Lord, under what Pope and Emperor? by what persons of name it was so wrought and brought to pass, and upon what occasion, and what Apostles, Prophets, Evangelists, Pastors, and Doctors of their congregations did gainsay or withstand the same? And who doth make any mention of this sudden & marvelous change of the Protestants religion to Papistry? what one Ecclesiastical writer, or ancient Father of the whole world? and when they shallbe able reasonably to answer and to satisfy these my demands, than I will recant and yield to them, and not before.  
Crowley.  
This Offerer minding utterly to discredit the Protestants hath with his pen testified for them, that they do all agree in this one point, which is, that their Congregation, Faith, and Religion, have been practised in the primative church of Christ. But here he thinketh to discredit them all. Some of them (as john Calvin, do affirm that this was for the space of the first three hundredth years, some other (as Martin Luther and his complices) for the space of four or five hundredth years, and some others (as M. jewel and the authors of the Apology of the Church of England) for the whole space of the first fix hundredth years, etc. To this I say: That such amongst us as have said that the congregation or Church whereof we be, had continuance for the space of the whole first six hundredth years, have said truly: and they that have said, for the space of three, four, or five hundredth years, have kept themselves within their bounds, and therefore they have not lied. If Calvin had said, that the Church whereof we be, had continuance for no longer time than the first three hundredth years, where Luther had said before, that it had continuance for the space of four, or five hundredth years: And M. jewel, coming after them both should have said, the continuance was for the space of the first six hundredth years, in such perfection as in the first three hundredth years: then this Offerer might have taken some oecasion to note disagreement, such as is to be seen amongst Heretics. But now, he hath no just occasion at all.  
Calvin considered, that during the time of the first 300. years, the Church of Christ was still under tyrants, and was persecuted, and was thereby kept occupied in better exercises, then in such pompous and ceremonial divine service, as now is used in your popish Catholic church. And therefore he is bold to say, that the Church, whereof we Protestants be, is the same that was in the first 300. years after Christ: for we have abandoned (as far forth as we may) all those superfluous ceremonies, as have been devised by men, and enforced upon the Church of Christ, since the end of the first 300. years: which are in deed too too many, as by the words of saint Augustine Epist. 119. 
August, in Epist. 119.  Ad januarium. Seruilibus oneribus premunt, ut tolerabilior fit conditio judeorum, & c? They oppress us with servile burdens: so that the condition or estate of the jews, was more tolerable than ours is. None of all those burdens were laid upon the Church before the end of the first 300. years: but the Christians being under the cross of persecution, served God in freedom of conscience, & were not tied to any necessity of ceremonies, but used a few such ceremonies as seemed to serve best for their edification in their exercise of religion, and so do we, and that congregation also amongst whom Calvin lived, which might move him to say, that the faith and religion that is professed by us, was practised in the first 300. years, after the incarnation of our saviour Christ.  
But this Offerer requireth some better stayed & certain tale, etc. because Luther and other do differ from Calvin. He must know where & when this sudden change from the protestants religion to the papists was made, as in what year of our Lord, etc. If it shall please him to read it, & advisedly to weigh every part of it: he shall have here as plain a tale (concerning this matter) as ever he did read or hear. And thus it beginneth.  
When Christ jesus had given so large a commission to his Apostles, as to go into all the world, & to teach all nations, baptizing them in the name of the father, of the son, & of the holy Ghost: they executed that commission, with all painful diligence, not fearing what man either would or could do against them. And so in short time, the knowledge of the gospel was spread all the world over: as the Apostle Paul writeth to the Romans Cap. 10. 
Rom. 10.  citing the words of the Prophet David. Psal. 19 
Psal. 19  In omnem terram, etc. The sound of them is gone out into all the world, etc. But the doctrine of the gospel which they preached was not so regarded in the city of Rome as it should have been, & as it seemeth that this Offerer and his fellows be persuaded that it was, at that time, wherein saint Paul was brought prisoner to Rome: which was in the tenth year of the reign of Nero, & but four years before S. Paul ended his life. At that time, the chief amongst the jews that then lived in Rome, being called together by S. Paul, and being occasioned by him to speak of the christian Religion, they said thus. We are willing to hear of thee what thine opinion is: for we do know, that this sect, is every where spoken against. Act. 28 
Act, 28,  Yea, and when S. Paul was first called to his answer before the Emperor: the Christians then in Rome, were so faint hearted, that they did leave him alone, as he himself hath written to Timoth. 2. Timoth. 4. 
2. Timot. 4.  In prima mea defension, nemo mihi affuit, sed omnes dereliquerunt me: non illis imputetur, etc. In my first defence, no man did take part with me, but all did forsake me: God grant that it be not laid to their charge: but the Lord did assist & strengthen me, etc. And this was more than thirty years after our Saviour Christ had sent forth his Apostles to preach.  
If Peter were bishop of Rome at the time that S. Paul speaketh of in that 4. Cap. 2. Timoth. surely then, he performed not the part of a good bishop, neither yet of a good christian. For amongst all, he must needs be one. And S. Paul saith that all did forsake him.  
But let this pass. The estate of the whole Church was no better in those days: yea, it was not much better at any time, during the first 300. years after Christ's ascension. For when Constantinus the first christian Emperor, began his reign: Sylvester, than bishop of Rome, had not his abode then in Rome, but made his dwelling place in some cave in a mountain named Soracte, xx. miles distant from Rome, that so he might be more safe from the tyranny of the Roman Emperor. But when he understood that Constantinus, was likely to be favourable to the Christians: he repaired to the City. By this it may appear, of what account the Roman bishops had been, & what public & open preaching of the gospel there had been, in the City of Rome during that time of the first 300. years.  
It appeareth in Histories, that they had their places wherein they met, and had the preaching of the word & ministration of the Sacraments: but those places were not such as Saint Peter's Church, which is now in Rome. For that Church, with the rest of the Churches in Rome, were not then builded, as in Platina, and in other Histories it appeareth.  
By this, you may see what cause Calvin had to say that the Catholic Religion (which is the same that we protestants do now profess) was practised for the space of the first 300. years after Christ.  
From that time forward, Religion began to decline by little, and little, from that perfection that it had continued in under persecution, and to grow towards that great decay that it came unto in the days of Bonifacius the third. Martin Luther therefore, and M. jewel, with the rest of the authors of the Apology of the Church of England, had just cause to say that it continued in the Romish church for the space of the first four, five, yea, six hundredth years after Christ's ascension: for the Romish church was not altogether fallen away from the Catholic Religion, before she had taken upon her the title of Antichrist, which was in the days of Phocas the Emperor, at whose hands Bonifacius obtained the profane title of universal bishop, whereof Gregory the first, surnamed the great, writeth thus. 
Grego. Epi. 66.  Epist. 66. ad Mauricium imperatorem. Sed absit a cordibus christianorum, nomen istud blasphemiae, in quo omnium sacerdotum honor adimitur, dum ab uno sibi d●m●nter arrogatur. But, let this name of blasphemy be far from christian hearts, wherein the honour of all Priests is taken away, whiles one Priest doth like a mad man, arrogate the same unto himself. And again. Episto. 68 
Grego. Epi. 68  Ad john Episc. Constantinopol. Tu quid Christo, universalis scilicet Ecclesiae capiti, in extremi judicij es dicturus examine, qui cuncta eius membra tibimet conaris universalis appellatione supponere? What wilt thou say unto Christ, that is, to the head of the universal Church (saith Gregory to john bishop of Constantinople) in the trial of the last judgement: which dost, by the name of universal, go about to make subject unto thyself, all his members? who can write or speak more plainly in this matter, than this Gregory hath written both to Mauricius the Emperor, and to john Bishop of Constantinople?  
I hope therefore, you will take this for a stayed & certain tale: and be therewith satisfied. Considering that after Constantine the first christened Emperor, had endued the Church with some possessions, and so poisoned the Church (as by a voice that was heard from heaven, it was signified, which voice uttered this speech, hody datum est venenum in Ecclesiam, This day is the Church poisoned) that poison did not presently work the effect, but by little and little. So that the change from the Protestants religion, to Popery was not sudden (although marvelous) but brought to pass by leisure, and yet with as much speed as the Dragon could, by his members and ministers bring it to pass. As for gainsayer it lacked none: amongst whom I think you will allow Gregory the first to be one of the chiefest. Now therefore I require your promise, which is, to recant and yield, although you have hitherto refused so to do.   

The eleventh Offer.  
Offerer.  
Let the learned Protestant show me what order of service or common prayer, what order of ministration of sacraments their Church had before Papistry (as they call it) prevailed in the world. Let him show me one book, or copy of any communion, or what else you list, that was in English, or in any vulgar or common tongue, beside the Hebrew, Greek, and Latin: or that lacked prayer for the fowls departed, or invocation to saints, or sacrifice for the sins both of the quick and the dead, or that charged a number to receive with the priest, or that he could not else consecrate, or say Mass receiving alone, or that the people should take the sacrament for bread and wine, and not for the real body & blood of Christ, or that they should give no honour to it, or not reserve the same for the comfort of the sick and diseased people, or that denied extreme unction, with the rest of the sacraments, to be behoufull or necessary for them: let the learned Protestant bring forth and show such a communion book, or any leaf, line, or word of any such doctrine, or any Church or congregatition, that ever had authentical service or ministration of the sacraments, other than that which is yet daily and o-openly practised in the common known Catholic church of Christ, and I shall then recant, and not before.  
Crowley.  
It seemeth by this Offer, that this Offerer and his fellows are persuaded, that what soever is now openly practised, in the popish divine service and ministration of sacraments; hath been so openly practised, as now it is, even ever since the Church of Christ, was first planted in the City of Rome. Which is a wrong persuasion. For the greatest number of the ceremonies (yea, well nigh all) that are now used in that ministration, have been devised since the end of the first 300. years, as by their own Histories it doth most plainly appear.  
I will therefore answer this offer with another, not much unlike to this: and thus I say. Let this Offerer show me, what order of service or common prayer, what order of ministration of sacraments, the Church had, before the end of the first 300. years. Let him show me one book or copy of any communion, or what else you list, that was in Hebrew, Greek, Latin, or in any other language, that had in it prayer for the souls departed, or invocation to saints, or sacrifice for the quick and the dead, or that did not command a number to receive with the priest, or that did teach the people not to take the sacrament for bread and wine, but for the real body and blood of Christ, or that they should give honour to the outward sacrament, or that they should reserve it for the sick & diseased people, or that taught extreme unction, Confirmation, Order, Penance, and Matrimony to be Sacraments, behooufull or necessary for Christians: let this learned Offerer, bring forth and show, such a communion book, or any leaf, line, or word of any such doctrine, or any Church or congregation, that ever had any such authentical service, or ministration of sacraments, as is now openly practised, in the commonly known popish Catholic church, before the end of the first 300. years: And then will I recant, and be a Papist, as this Offerer is, and not before.  
I think I have offered you fair play. If you like the offer take it. I will not flee from it. If not: for shame brag no more of the antiquity of your authentic service that is now practised in your Antichristian Catholic church. But recant as you have promised.  
The first bishop of Rome, that was bold to devise any thing to be added to that which the Apostles used in the ministration of the Lords supper, was Alexander the first. And what did he? Platina saith, that this man added: Qui pridem quam pateretur, usque ad hanc clausulam, hoc est Corpus meum. Which is thus in English. Which a day before he suffered, even unto this clause: This is my body. And Platina saith, that Alexander did this, that there might be a remembrance of the passion of Christ. He devised also the making of holy water, the use whereof, was to drive devils out of Temples and chambers, He ordained also, that water should be mixed with the wine in the ministration of the Sacrament, and that the bread should not be leavened, but unleavened, to take away the occasion that the Ebionites took to find fault in that behalf. Thus much writeth Platina in vita Alexandri. primi. This Alezander was the sixth bishop of Rome after Peter, 
Plantina in vita Alexandri primi.  if Platina have written truly: and was made bishop in the year 110. after the incarnation of our saviour Christ, which was 70. years after (as it is supposed) that Peter was made bishop of Rome. So that the church used none of those things that were devised by him, for the space of those 70. years, of the first 300. years.  
After this Alexander Sixtus. 1. was made bishop of Rome: in the year 121. after the incarnation of our saviour Christ (if the histories be true) and the fourscore year after the supposed entering of Peter into the Bishopric of Rome. This man devised sundry things, as Sanctus, sanctus, sanctus, to be song in the celebration of the Lords supper. But here I must note how unlikely this is to be true: for as saint Augustine hath written in the 7. 
August. li. 9 Conf. Ca 7.  Chapter of the 9 book of his confessions: the custom of singing in churches was not begun in the Latin church before the days of Ambros, who lived about the year of our Lord 380. And more over: it can not be proved by any histories, that the Christians had any liberty to build any church in the city Rome, before the time of Constantine the Emperor, who builded at his own charges, the first churches that the Christians had in Rome. But let it be as Platina hath written, in the life of Sixtus the first. He commanded that Sanctus, sanctus, sanctus, that is, holy, holy, holy, should be song in the celebration, that is in the ministration of the communion. But I pray you mark what Platina saith further. Nuda primo haec erant, etc. At the first, those things were bare and naked, and all things were handled simply. For when Peter did consecrate, he used the prayer, Our father: james, the bishop of Jerusalem increased or enriched these mysteries: and so did basil, and other. For Celestinus, gave the Introite of the Mass: Gregory, the Kyrie eleison: Telesphorus, the Gloria in excelsis Deo: Gelasius the first, gave the Collations: and Jerome the Epistle and the Gospel. Hallelujah was taken from the church of Jerusalem. The Credo, from the counsel of niece. Pelagius invented the commemoration of the dead. Leo the third, invented the Incense. Innocent the first, invented the kissing of the Pax: And Sergius, ordained that Agnus Dei should be song. But seeing that in the days of Sixtus, few were found (by reason of the often murders or slaughters of Christians) that durst profess the name of Christ: and the Christians in France did desire to have a bishop: Sixtus did send unto them one Peregrinus, a citizen of Rome, etc. Thus far Platina.  
By these words of Platina, it appeareth, that during the first 80. years after saint Peter's supposed entering into the bishopric of Rome: there was no more used in the ministration of the Lords supper, but the Lords prayer, which beginneth thus, Our father which art in heaven, etc. Celestinus, that gave the Introite of the Mass, was not bishop in Rome, before the end of 420. years after Christ: so that for the space of 420. years your Mass had no Introite. That Gregory, that appointed the Kyrie eleison, was made bishop of Rome in the year 590. after Christ: so that your Mass lacked that part, for the space of 600. years almost. Telesphorus, added the Gloria in excelsis: about 130. years after Christ, so that your Mass did lack that part, so long time. Gelasius the first, that devised the Collations, was bishop of Rome, about 490. years after Christ: so that your Mass lacked her Collations, almost 500 years. Hieronimus, that added the Epistle and Gospel: was never bishop, either in Rome or else where. He lived in Bethlehem, about 380. years after Christ: so that your Mass had no Epistle or Gospel, for 380. years after Christ. And your Halleluia was taken from the church of Jerusalem, by Gregory the first, who was bishop of Rome about the year of our Lord, 590. The Nicene creed could not be used before that council wherein it was agreed upon: which was 330. years after Christ. And Pelagius that invented the remembrance of the dead, was made bishop of Rome, in the year of our Lord 556. so that for the space of so many years after Christ, there was no remembrance of the dead in your Mass. Leo the third, that invented the burning of Incense, was made bishop of Rome in the year 796. after Christ: so that for the space of so many years, there was no burning of Incense in churches. Innocent the first, was made bishop of Rome, in the year 406. he invented the kissing of the Pax at Mass: so long therefore was your Mass without that ceremony. And Sergius, that appointed the singing of Agnus Dei, was made bishop of Rome in the year after Christ 694. or there about: so that your Mass lacked her Agnus Dei, for the space almost of 700. years after Christ.  
Now M. Offerer, consider with yourself (I pray you) whether the learned Protestant may not as easily prove the antiquity of his communion book, even from the Apostles time: as you may prove your Authentical service, and ministration of sacraments, now daily & openly practised. If you would with indifferent judgement, weigh all that I have here written: I do not doubt but you would confess that during the first 90. years after Christ's ascension: there was no prescribed order set down in any book for public service or ministration of sacraments, other than that which is contained in the scriptures. Wherefore there is none so great a cause of misliking in our common book, as that there be so many of your latter inventions allowed of in it. And surely, if our princes & people would yield to a perfect reformation: we might make our communion book a great deal less than it is, by blotting out of it all that hath been invented by your bishops of Rome. Thus I do think I have said enough to cause you to recant, although you would not before.   

The twelfth Offer.  
Offerer.  
I demand of the learned Protestant to know cause and reason why their congregations; do admit and receive all bishops, priests, deacons, and other officers spiritual, ordered by our Catholic church as men lawful and sufficient to preach the word of God, to minister the Sacraments, & to exercise all spiritual jurisdiction in no less wise, but rather more than if they had been ordered in their own congregations: whereas the Catholic church of Christ doth not acknowledge any man of their ordering and calling to be any whit the more fit, for any spiritual function in Christ his church, than other common lay men. When therefore, the learned Protestant shallbe able to show good cause and reason, why our Catholic church, having by their own consent and approving lawful priests, bishops, and spiritual ministers, not to be also the lawful, true, and Catholic church of Christ: I will then recant, and not before.  
Crowley.  
This Offer, is altogether frivolous and foolish. For what reason was it that moved this unreasonable Offerer, to require the learned Protestant to show cause and reason why our congregations do those things that never any of our congregations did? Can this Offerer prove that ever any congregation of Protestants did admit and receive all bishops, priests, deacons, and other spiritual officers? etc. We do in deed receive the men that have been bishops, Priests, and deacons, etc. And finding them meet to serve either in the places that they served in before, or in any other, we do employ them in service in those places that we find them meet for. And thus we do, not because they have been ordered after your Antichristian manner: but because we see in them manifest signs of repentance that ever they yielded to be made ministers of Antichristian religion, & do desire to be admitted to serve God in the ministration of the true & right religion of Christ. As for your shaving, your clipping, & anointing that you do use in the ordering & consecrating of your bishops, priests, & deacons: we esteem as lightly of it as you either do or can esteem of our manner of ordering and consecrating of ministers of all sorts.  
We know that no ceremonies that are or can be used in this behalf (either by you or by us) do or can give any ability to the persons towards whom those ceremonies are used, in the admitting of them: but we do use them as means to put those persons in remembrance of those duties that do belong to them in the office & calling, whereunto they are called & admitted. We do not think, that you do or can by your ceremonies imprimere characterem indelebilem, that is, imprint into such as you do order, a mark that can not be blotted out: so that your priests being once made priests must continue so for ever. Neither do we think it necessary, to degrade your priests when they return unto us, from your Antichristian religion, as you use to do before you deliver them to the secular power, when you have condemned them for heresy. For we know that the mark of the beast (which they received at your hands) is blotted out, by their hearty, and unfeigned repentance, the signs whereof, we see in them before we do admit them to serve in any calling amongst us, either Ecclesiastical or Civil.  
You might much better have charged us with consenting unto, and allowing of the lawfulness of your priests & bishops, because we be not rebaptized: but then (perhaps) you think we would charge you with the like consent, and approving of the lawfulness of our ministry, for that you do not rebaptise such as have been baptized by us.  
But to be short, I conclude thus. Though we do receive such as do come from you, as S. Paul was received coming from the Phariseis, & do admit them to such offices amongst us as we find them meet for, as S. Paul was admitted to the office of preaching & ministration of sacraments: yet we do not thereby consent unto, or allow of, the lawfulness of your Antichristian ministers, more than the church that received S. Paul coming from the Phariseis, did thereby consent unto, or allow of the sect of the Phariseis.  
If this be a cause & reason sufficient (as I think it is) why the Protestants should neither take your Antichristian ministers to be meet ministers of Christ's religion, so long as they remain amongst you, nor refuse them when they shall repent, & bring forth fruits worthy & meet for repentance, and yet notwithstanding account & take your church for Antichristian: then I require you (M. Offerer) to fulfil your promise and recant, although you have hitherto refused so to do.   

The Thriteenth offer.  
Offerer.  
Thirteenth. I require of the learned Protestant to express what furniture, furtherance or commodity to the honour & serurce of God, did christianity, or any part of Christendom receive by his church or congregations? what temple or church did you build at any time for your assembles, and service of God? what bishoprics for the better government of the church did you found or procure? what universities, schools, or colleges did you at any time erect for the maintenance of christian doctrine, faith, and religion? when the learned Protestant shallbe able to prove by ecclesiastical histories, and old ancient writers, these things to be monuments of their conventicles and private congregations, of their faith and religion, and not of the common known faith, religion, and Catholic church of Christ, than I shall in like manner yield, and recant, and not before.  
Crowley.  
If this Offerer had lived in the days of the prophets or of the Apostles, he would have kept a jolly stur with them: for none of them were builders of Temples, Synagogues or Churches, neither were they Founders of universities, schools, or colleges. And yet was their faith and religion fruitful, & so is ours, though none such fruits as this Offerer speaketh of should spring thereout. And yet I do know that these are good works: & I hope I shallbe able to prove, that the Protestants Catholic church hath not been, neither is slack in doing these works when ability and opportunity may serve them.  
If I might be so bold, with M. Offerer: I would demand of him, & require him to express, who it was that builded S. Peter's church in Rome, and the rest of the most ancient churches in that city. I think he would answer with speed, & say thus: it was Constantine the first christened Emperor. If he shall so say, he shall say truly: for so hath Platina and other more ancient Hystorians written. But here is the question, whether this Constantine were a Protestant Catholic, or such a Catholic as this Offerer is. For we hold that he was a protestant Catholic, and this Offerer holdeth the contrary. The matter than resteth upon proof.  
I do think that I have already proved sufficiently, that Constantine living & reigning in the end of the first 300. years after Christ, could not be an Antichristian catholic, as this Offerer is: because the great Antichrist was not as yet sprung up, although many Antichrists (or false Prophets) were in the world, even when the Apostle john wort his first Epistle, as in the 4. Chap. thereof it appeareth: but that great Antichrist that S. Paul nameth the man of sin. 2. Thes. 2. did not begin to show himself in the world, before the days of Bonifacius the third, that took upon himself the name & estate of the universal head of Christ's universal church. And that was the time wherein your Schismatical church fell away from that true Catholic church, whereof Constantine was, and we that bear the name of Protestants, now be.  
The bishoprics also, that were appointed or founded, at any time within the first 600. years after Christ, & all the Universities, Schools, & Colleges, that were founded with in that time, were founded & builded by protestant Catholics. For although many corruptions were sprung up in the Catholic church (whereof we be) before the end of the first 600. years (even as the tars do springe up amongst the good grain, before the time of Harvest, & yet the field remaineth still a corn field, & not a field of tars) yet the church was still Catholic, till the whole state did profess Antichristianisme, & began to persecute such as continued in the profession of the ancient & true Catholic religion, which is the same that we do now profess, & you and your sort do persecute. These have not been the work of conventicles & private congregations (as it pleaseth you to term all the particular churches of Christ, that refuse to take the mark of the beast, and to acknowledge your Antichristian church to be the known Catholic church of Christ) but they have been the fruits that have sprung out of the same faith and religion, that was taught by Christ himself, & by his immediate Apostles, received, believed, & professed by the first Catholic christians, and is still professed by us and is fruitful in us, when ability, and opportunity doth serve.  
In the days of king Edward the sixth, of blessed memory, who founded (in London) Christ's Hospital, for the education of fatherless infants, S. Bartholmews Hospital in smithfield, and S. Thomas Hospital in Southwark, for the curing of diseased persons, did not the protestant Catholics make those charitable provisions, & do not they still maintain the same? This Offerer may remember, that his Antichristian catholics did (in the time of queen Mary's reign) attempt to overthrow those foundations again.  
Who were the founders of Christ's College, S. john's, & Trinity College in Oxford, of Emanuel, & Marimagdalen, & Caius College in Cambridge, did they not bear the name of protestant Catholics that founded them? Many grammar Schools also might be named, & divers other provisions that protestant catholics have made, both for the maintenance and increase of learning, and also for the succouring of the poor and needy.  
If any tars do spring up amongst this good grain: that have been sown by the envious man, it is no fruit that springeth out of that good faith & religion that we profess. If your word & promise (therefore) be any thing worth: them I require you to do the part of an honest man, in yielding & recanting.   

The fourteenth Offer.  
Offerer.  
Fourteenth. Let the learned protestant name any one fellowship or company of believers in the whole Christian world, that in all articles of faith, and religion be in one unity, in one meaning and belief, and contented also to captive & submit their several meanings to the judgement of their prelates and spiritual governors, and of one chief head & pastor amongst them in all Ecclesiastical things and causes: let (I say) the learned protestant name any one company thus agreeing among themselves, and thus humbly affected in Christian faith and religion, saving only the holy and blessed fellowship of the common known Catholic church of Christ, and I will then recant, and not before.  
Crowley.  
Understanding by the holy & blessed fellowship of the common known Catholic church of Christ (as I am assured that you do) that Antichristian church that you are of: I confess that there cannot any one fellowship or company of believers in the whole christian world be named, that is such a fellowship or company, as you would have the learned protestant name unto you: for in very deed, there is not one fellowship or company of believers in the whole world, so foolish, as to venture the salvation of their fowls, upon the judgement of other men: but only that fellowship whereof you are. But I do utterly deny the fellowship to be the known Catholic church of Christ, and am bold plainly to affirm, that it is the malignant & cursed church of Antichrist, & the filthy synagogue of satan.  
The known Catholic church of Christ (whereof we he) doth agree in one unity, & in one meaning & belief, in all the Articles of the christian faith & religion. Yea, & we all (with that whole Catholic church) do captive & submit our several meanings, to that rule of religion, that the holy ghost hath set down in the scriptures, which rule we do know to be so perfect, that it needeth no addition, alteration or change, that man can devise. And as for one chief head & Pastor, we acknowledge none amongst men: being assured that our one only head Christ jesus, that hath promised to be with us continually even to the end of the world, neither is, nor will be from us, but is and still will be with us, and doth still, and will (by the working of his holy spirit) instruct and lead us in the true understanding of that rule of our religion that he hath left unto us, so that we do not, neither shall we at any time stand in need of any such chief head or Pastor, as this Offerer speaketh of.  
As for Prelates & spiritual governors, we have, such as be able to break & minister unto us, the spiritual food of our souls, as well by preaching & expounding unto us that rule of our religion, as by ministering the sacraments that our saviour Christ hath ordained, & commanded to be used in his Church. To these we give credit, so long as we see that they serve not from that rule, that both they and we are bound to follow, and they do not desire to have credit any further. And as touching their example of life, we do follow it, so far forth as we see that they follow Christ, and no further. For S. Paul did not wish the Corinthians to follow him further, than they should see that he followed Christ. If you be not obstinately bend, to stand to your tackling, against all reason, and christian knowledge: this that I have here written, may suffice to move you to recant, although hitherto you have refused so to do.   

The fifteenth Offer.  
Offerer.  
Fifteen. Again, I do demand of the learned protestant whether the Lutherans, zwinglians, Illirians, Caluinists, Confessionists, Swinkfildians, Anabaptists, and such like, be all of one church and congregation or no? And if he be able to prove these sects, being of such diversity in faith and religion, to make one church, and that every one of them may give salvation to their fellows, being so disagreeable one with another in high points of faith and religion, or that I ought to believe all those, rather than the one true Catholic church of Christ: or yet any of these, more one then another, all of them making such a bold challenge of the truth of God's word and gospel. When the learned Protestant shallbe able by good reason, or drift of argument to satisfy these my requests: then I shall yield and recant, and not before.  
Crowley.  
If I did not know that this Offerer is passed all shame: I could not marvel enough to see that he would demand of the learned Protestant, a proof by good reason and drift of argument: that Luther, Zuinglius, Illiricus, Calvin, the Confessionists, Swinkfild, and the Anabaptists, should be members all of one church. For the darkness is no more contrary to the light, neither falsehood to the truth, nor the devil to God: then the doctrine of Swenkfield and of the Anabaptists, is to the doctrine of Luther, Calvin, and Zuinglius.  
But this is the drift of this Offerer. To bear the world in hand, that we Protestants, do hold & maintain every point of doctrine, that is contrary to, or differeth from that Antichristian doctrine, which he & his fellows do call Catholic: and that we have none other authors of our religion, but these whom he hath here named, & such like.  
Undoubtedly, he is herein very much deceived. For although we do for good cause, like very well of the judgement of some of these men that be here named: yet we have not sworn to believe all that they have written, neither yet any one word, that they have written, further than they have by the scriptures made proof of that which they have affirmed in writing. We are not Lutherans, zwinglians, nor Caluinists: but we are Christians, as (in our opinion) Luther, Zuinglius, and Calvin were. They were of one mind with S. Austen: that desired no credit, further than he proved his assertions, by scripture. I pray you therefore (good M. Offerer) offer us not such discurtisie, as to cause the world to conceive such an opinion of us, that we hold and maintain, we care not and know not what. We thank the Lord our God, we are not ignorant what we do, and what Christians ought to believe: and we are ready and able to render an account of the hope that is in us. And our God hath made us able to judge of the spirits, and to discern the spirit of truth, from the spirit of error. And by that gift of our God, we are made able to see that your spirit, is the spirit of Antichrist, and your religion Antichristian. And that the religion that we do profess, is Catholic, and the same that was professed and practised, even in Rome, for the space of 300. years and more, next after the ascension of our Saviour Christ.  
And where as you require the learned Protestant to prove that these sects, being so divers, etc. or any of them do give salvation to their fellows, and that you ought to believe them all, or any one of them: we leave to yourself, to be discussed at your leisure. For we know that no company or society of men, hath any power to give any salvation neither to others, or to themselves: & that no man is bound to believe another, farther than he doth know, that the same hath and doth speak and write the truth. I see no cause therefore, why you should not yield and recant, although the learned Protestant, neither can prove, nor will take upon him to prove the thing that you have so impudently required him to prove.   

The sixteenth Offer.  
Offerer.  
Sixteenth. When the Protestant shallbe able to prove, that those persons which in their departure made from the Catholic Church of Christ, have more desire to bear the name of Sectaries, as of Lutherans, zwinglians, Illerians calvinists, Swenkfieldeans, & Anabaptistes, them the name of Christians or Catholics, are the true members of Christ his Church, and not Heretics, and schismatics, nor yet followers therein of their fathers the Arians, which took their names of Arrius, the Manichees of Manes, the Nestorians of Nestorius: the novatians, the Vigilians, the Iouinians, Pelagians, Eutychians, and others, than I shall yield and recant, and not before.  
Crowley.  
Let the Protestant make the like offer, and so the one offer shall be a sufficient answer to the other. When the Antichristian Catholic shallbe able to prove that such persons, as do desire rather to be called Fraunciscans of Frances, Dominicans, of Dominicke, Benedictines, of Benedict, Augustinians, of Augustine, Barnardines, of Barnard, Brigettines, of Bridget, and so forth of all the several orders of Friars, Monks, Canons, and Nuns, rather than by the common name of Christians, be true members of Christ's Catholic Church, and not Sectaries, Heretics, and schismatics, nor yet followers of their Fathers, the Arrians, which took their name of Arius, etc. Then will the Protestant yield and recant, and so become an Antichristian Catholic, and not before.  
A man might marvel to see the blindness of this Offerrer, that could not see, how easily this bald offer of his, might be turned back upon himself. Yea there is much greater reason to move any man to think, that the Monks, Friars, and Canons, Nuns and others of the Popish religious persons, do desire to be named after the first founders of their religions: then that they which do favour and follow the doctrine of Luther, calvin, or any other, do desire to be called by the names of them whose doctrine they follow or favour. For were it not that such as do mislike with the doctrine of Luther and the rest, do in derision call the favourers of that doctrine by the names of those chief teachers of the doctrine: we should not amongst thousands find one that would give any of those names to himself. But the Pope's religious persons, do for the most part, blot out of memory the names that were given unto them when they were baptized, as Friar john Francis Minime of Nigion in France, was called Debnam by his Progeny, and kindred whereof he came, and at his Baptism, the name Samuel was given unto him.  
I think it will be hard for this Offerer to prove that this is not a flat renouncing of Christ and Christendom. For in this new name, not only the progeny of his natural parents is renounced, but that religion also, that was professed when he was baptized, and in that new profession that he hath made, thereiss no promise made of obedience to Christ, or vow to observe Christian religion, but to obey the Father Prior and all the superiors in that order: and to observe that rule of S. Francis order. If this be not a flat forsaking of Christ: then undoubtedly, no man can forsake him.  
And what may be thought of you Antichristian Catholics? Do not you forsake Christ, where you choose a man to be his Vicar general, captiveing and submitting your several meanings, to the judgement of your Prelates and spiritual governors, and of one chief head and pastor amongst those Prelates, and that in all Ecclesiastical things and causes?  
Well, I would wish you to remember yourself better, and to consider from how good, loving and faithful a shepherd you are gone astray: and by how many ways he hath, and doth still seek to bring you home again to his sheepfold, the right and true Catholic Church, consider that you have willingly wittingly and wilfully made yourself captive, to the greatest enemy that your shepherd Christ hath or can have. Make haste to return: your shepherd will with joy receive you. Your sin is great in forsaking such a shepherd: and yet not so great but it may be pardoned. Repent, and believe the Gospel: and undoubtedly you shallbe saved. Let not the vain estimation of the world stay you from saying. I yield and recant, although he thereto it have stayed you so, that you could not so say, notwithstanding that your conscience hath told you, that you ought so to do, and say.   

The seventeenth Offer.  
Offerer.  
seventeenth. I demand of the learned Protestant, whether if the whole space of that thousand years of blindness, wherein their Church lay hid and unknown, suppressed by Papistry, superstition and Idolatry, as they term it, whether they which were then baptized, and openly professed Christ, were saved or not. If the Protestant do answer, yea, consequently it followeth, that they were saved without the Church of Christ, living in all ignorance, superstition and idolatry, as they say. If he answer no, and that there was no salvation out of their hid and unknown Church, than all men of all degrees, young and old, for the whole space of the foresaid thousand years, (by the Protestants judgement,) perished without all hope of God's mercy, and were damned. When therefore the learned Protestant shallbe able to prove by good reason and argument, either that there is a way to salvation without the Church of Christ, or that all people professing Christ, perished for so many hundredth years together, then will I recant, and not before.  
Crowley.  
It seemeth that this Offerer persuadeth himself, that by making this Offer, he shall put the learned Protestant to silence for ever. For if he shall open his mouth, and say yea, to that demand which he maketh: then must it needs follow by good consequence, that there is a way to salvation, without the Church of Christ (whereof no Christian's ears can abide the hearing,) And if he say no: than it must needs follow (by the like consequence) that all men of all degrees, young and old, that were borne into the world and professed Christ for the space of a thousand years together, did all perish, without all hope of God's mercy, and were all damned. Thus in the opinion of this proud Offerer, the poor Protestant, is enforced to give over in the plain field, and to yield and recant, and so to become a Popish Catholic. But I hope we shall see it fall out far otherwise.  
first, the ground whereon this Offerer buildeth his argument or reason is not sure. For he imagineth that the learned Protestants do hold and affirm, or grant, that their Church, being suppressed by Papistry, superstition and Idolatry, did lie so hid and unknown for the space of a thousand years: that no man could tell where to find it. But that imagination is vain and foolish. For although the Catholic Church (which is the Protestants Church) were, during the time of blindness, sore oppressed by Popish tyranny, and overcountenaunced by Popish superstition and Idolatry: yet was it (even then) as a city standing on an hill, & as a candle on a candlestick, yea it was the light of the world, & the salt of the earth, Math, 5. 
Math. 5.  For when was the Church more obscure, or when could it be less regarded, than it was at that time wherein our Saviour spoke those words? As then therefore, even so afterward in the time of the ten first bloody persecutions: the Church of Christians was the city on the Hill, etc. And so was it (and is still) during those 1000 years that the Offerer speaketh of. For those thousand years are not yet fully expired: and although God have given Halsion days to Christians in some regions, as in Heluesia, and in the upper Germany, and now for a few years, in England and in Scotland: yet in France, Spain, Portugal, and in the low countries, and in Italy, the seven headed beast doth still hold battle against the two witnesses, that were slain and are revived. Apoc. 11. 
Apoc, 11,   
But because our Catholic Church hath not at any time flourished in the world, in such pompous manner as the Antichristian Catholic Church doth and ever hath done since it first began: therefore this Offerer imagineth, that it lieth hid and unknown, as in deed it doth to such as he is: which will not see nor know, that which most easily may be known of all men.  
He imagineth also, that none of them that have been or be baptized amongst them, have been, be, or can be, of our Catholic Church, because such do when they do first come to years of discretion, profess Christ openly after their Antichristian manner. But herein he is very much deceived: for very many of us were borne and baptized amongst them, of which number, I myself am one. And when I was grown up to discretion. I professed Christ after the Antichristian manner. But God, that had fore appoynted me, and the rest of his chosen children, to be vessels unto honour: would not leave us in that filthy puddle of popish superstition, but did by his good means draw us out, and hath washed us in the fountain of water by the word of life. Eph. 6. 
Ephe, 6,  And we do not doubt but there be yet many amongst you, that in God's good time shallbe drawn out of that filthy puddle, and washed as we be.  
No marvel though such as this Offerer is can not see this: For even Elias the Prophet could not see the like in Israel in his days. They have saith he, overthrown thine Altar, they have slain thy Prophets, I do remain alone, a Prophet of the Lord: and they seek to take away my life. But the divine majesty made answer: I have reserved for myself, 7000. that have not bowed their knees to Baal, 3. Reg, 19 
3, Reg. 19  Though this Offerer and his fellows, neither could heretofore, nor can now see any of our sort amongst them: yet God hath his number, even in Room under the Pope's nose. And this is that sure seal that S. Paul wrote of to Timoth. The Lord knoweth who they be, that are his, 2. Timoth. 2. 
2, Timoth,   

Cap, 2.  It seemeth that this Offerer is persuaded, that baptism in water, and an outward and open professing of Christ, are infallible signs of salvation. The Israelites were in like manner persuaded concerning their circumsition and outward and open professing of the law. But Esay saith Esay. 29. 
Esay, 29,  as our Saviour himself hath cited his words Ma. 15. 
Math, 15  In vain do they worship me: teaching the doctrines and commandments of men.  
Circumcission, was to them, the infallible sign and seal of God's covenant, made with their fathers and with them: and God neither did nor could deceive them, but he did always perform that covenant towards them, at that time, even as he had before performed the same towards their fathers: but they broke the condition of the covenant, which they and their fathers had promised to keep, which was, to serve him according to his law. When they therefore had devised ways wherein they would serve God, not according to his law, but in many points contrary to his law: their circumcission therefore did profit them nothing, but was turned into uncircumcission. Rom, 2. 
Rom, 2,   
Even so batpisme is unto us, the seal of the new covenant, which God hath made with us, and with our fore fathers: which covenant he neither doth nor can break. But when we break the condition (which is to serve and honour him in spirit and in truth. joh. 4. 
john, 4, ) then is our baptism made unprofitable to us. For (as S. Peter hath written, 1. Peter, 3. 
1, Pet, 3, ) The baptism that saveth us: is not that which putteth away the filth of the flesh, but that whereby we are made bold with a good conscience to stand before God, and to call upon him. This is the baptism of the spirit, whereby we are borne from above, and made the sons and daughters of God, and his spirit given unto us, which spirit doth certify our spirits that we are Gods children and the same spirit doth embolden us to repair unto God as children to a Father, and to say unto him, father, father. Yea and this spirit doth lead us as the children of God, and maketh us able (in some measure) to serve him in observing the commandments of God. Rom, 8. 
Roma, 8,   
How can you say that you do observe this condition of honouring and serving God in spirit and in truth: when in your outward exercise of religion, there is scarcely any one thing to be seen, that savoureth any thing at all of the spirit, but altogether of the flesh? yea very few things that God hath commanded, are to be seen in your outward professing of Christ: but very many things that God hath flatly forbidden. Your temples or Churches stuffed full of images: and how doth the temple of God agree with images? 2, Cor, 6. 
2, Cor, 6,  your Churches builded and consecrated to the honour of creatures, as of Angels and Saints? Your solemn festival days yearly observed in the honour of creatures. Your invocations and prayers: Your burning of incense before dead images and living men, and before that Sacrament, which our Christ ordained to be received, in the remembrance of his death and passion, and not to be worshipped: your offering up of this sacrament, as a sacrifice for the sins both of the quick and of the dead: your hanging of it over your Altars and your carrying of it about in your pompous processions: your harmonious music, with the voices of men and children together, and the noise of Organs and other loud instruments of Music: your ringing of Bells, your burning of lights in the open daylight, with I wots not how many other toyish diuises that are used by you in your exercise of religion: what one spark of spiritual serving and honouring of God can there be in them?  
But your baptism (although you have devised many mad toys which you do use in the ministration thereof) remaineth the same in substance that our Saviour Christ did command to be ministered to such as should believe by the preaching of the Gospel. Math, 28. 
Math, 28.  Go your way, and teach all nations, baptizing them in the name of the father, of the son, and of the holy Ghost. You baptize not in the name of Antichrist, but in the name of the holy trinity, the Father, the Son, and the holy Ghost. The baptism therefore that we have received amongst you, is as effectual to us, as the Baptism that we minister to our infants is to them?  
Now you do (I hope) see, that your two horned argument, doth not stand upon so sure a ground, as you seemed to be persuaded that it did. We may say yea to your question: and yet not affirm that there is an other way to salvation, then by Christ. And we may say no to your question: and not be enforced thereby to deny that any of the people that professed Christ for the space of, 1000 years were saved. Now therefore I require you to remember your promise, and to recant, which you have hitherto refused to do.   

The eighteenth Offer.  
Offeter.  
Eighteenth. Let the learned Protestant make proof unto me, how their hid, unknown and secret Church, not having in it the Doctrine of Christ's Gospel openly, taught, no ministration of Sacraments, no spirit of prophesying, no discipline or rod of correction, no ordering of Bishops, priests, and Ecclesiastical ministers, nor yet any other spiritual function executed in the same, for the space of a thousand years together: Let him prove their hid and unknown Church, with the lack of all these things, to be the true spouse and Catholic Church of Christ: and I will recant, and not before.  
Crowley.  
I have already proved sufficiently, that although our Catholic Church, was by Antichristian tyranny, very sore oppressed, and by Popish superstition, and by blasphemous idolatry marvelously overcountenaunced: yet in all that time of a thousand years that this Offerer speaketh of, it was never so hid, so unknown or so secret, but that it was still the City on the hill, the Candle on the candlestick, the salt and the light of the world, even as it was in the time of Christ's being on earth in our nature, and under the first ten horrible persecutions. The doctrine of the Gospel of Christ was taught, and the sacraments of Christ were ministered in it, as openly as the Tyranny of antichrist would suffer. It had the spirit of prophecy in as large measure as our head Christ jesus knew to be meet for us. The rod of correction, or discipline was as much exercised as it might be by them that had the power of the sword taken from them, and continually used against them. They lacked neither Bishops, Priests, nor other ecclesiastical ministers, such as the heavenly father knew to be necessary for them. These (although they were not ordered after the Antichristian manner, by receiving the mark of the beast) had their lawful calling from God by man: and did execute their function faithfully, and showed therein no slackness, but such as was enforced by open and bloody Tyranny.  
These things have been sufficiently proved before, and that our Church was not so hid, unknown and secret, in the time that is passed of the .1000. years that this Offerer speaketh of, neither is it at this day in any part of the world, so hid, etc. As this Offerer would bear us in hand that it was and is in places where it is persecuted and shallbe till the whole time of the devils liberty shallbe complete and ended. I do not therefore see wherefore you should not recant, as you have promised.   

The nineteenth Offer.  
Offerer.  
Nineteenth. Again, on the other side, let the learned Protestant prove, that it is not the true Church of Christ, that hath in the face of the world, for the space of fifteen hundred years past, exercised preaching, the conversion of nations to the obedience of the Gospel, that hath always had the administration of Sacraments, the hearing of matters in controversy, the orderly succession of Bishops, the uniformity of solemn Ceremonies, and the unity of faith, that hath in herself all holy functions of the spirit, as working of miracles, remission of sins, the true cence and interpretation of God's word, that is beautified with diversity of states commended by Christ, as with Martyrs, with Confessors, holy virgins and such other. Let the Protestant prove unto me, that this is not the true Church, and that we are not bound to obey, and believe this Church and none other, in all controversies & doubts uprising either by the difficulty of Scripture, or by vain contention and pride of Heretics: and I will yield and recant, and not before.  
Crowley.  
The Protestant hath already proved, that the Church whereof this Offerer is a member: hath not been of so long continuance as fifteen hundredth years: Yea, and that there be not yet a full thousand years past, since that Church became of such power and estimation in the world, as now it doth challenged to itself, and as this Offerer doth brag of.  
That Church which is Catholic in deed (whereof all right Protestant's be members) hath bad continuance even ever since this promise was made in the days of the first man. I will put enmity betwixt thee and the woman, betwixt thy seed and her seed: her seed shall break thy head, and thou shalt assault his heel. 
Gen, 3.  These words did God himself speak to the sperpent, and this promise did the first man and his wife believe, and they, and their faithful posterity, did from time to time look for and long after the performance of this promise, even till our Saviour Christ (which is that blessed seed of the woman) had in deed performed it. Our Saviour Christ speaking of this looking for and longing after: said thus to his disciples. Many Prophets and Princes have desired to see those things that you see, and have not seen them, and to hear those words that you hear, and have not heard them. Luc. 10. 
Lucae, 10,  And again speaking to the jews he said. Your father Abraham did advance himself that he might see my day, and he did see it, and rejoice in it. john, 8. 
john. 8.  And this Catholic Church, hath continued still, in all troubles and persecutions, and doth continue to this day, and so shall to the end, still rejoicing in the day of Christ that is already past, and looking and longing after that day of his that is yet to come: which is the day of his appearing in glory, when all his shall appear with him in glory, Colo, 3. 
Coloss, 3   
This Church hath had the use of Sacraments, ever since Sacraments were instituted. But before Abraham's time, there was not any Sacrament ordained, for the first Sacrament was Circumcision, and the other Sacrament was the Passover, which was instituted in the days of Moses. By this it appeareth that the Church was before the sacraments were: and so it followeth by good consequence, that Sacraments are not necessarily required to the constituting of a Church. Yea and after those Sairamentes were instituted, the use of them was by occasion intermitted: and yet the Church that did intermit the use of those Sacraments, was still the Church of God notwithstanding the intermitting of the use of the Sacraments. As in the time of the people of Isralites being in the wilderness, which was forty years: both Circumcission and the passover were intermitted, and yet that people were still accounted to be, and were in deed the Church of God. Even so, our Saviour Christ having fulfilled the law, did institute two Sacraments, in the place or steed of those two that were before his incarnation, namely Baptism, and the Sacrament of his body and blood, and left them to his Church, with commandment that they should be used in his Church, and therefore the Church of Christ may not refuse to use them. But yet, if by just occasion the Church shallbe enforced to intermit the use of them, for as long, or longer time, than the Isralites did intermit the use of their Sacraments: this may not be thought to be a just cause to account that Church to be no Catholic Church, which hath for a time intermitted the use of Sacraments.  
But that Catholic Church whereof we Protestants be members: hath not any at time intermitted the use of these two Sacraments that Christ hath ordained, no not in the time of most bloody persecution, as in most ancient Histories it doth appear. And after the end of those bloody persecutions (which did continue almost to the end of the first 300. years after Christ's ascension (the same Church did continue the use of the same Sacraments publicly and openly, which before that time bloody Tyranny would not suffer them to do.  
But when the time of Apostasy was come, and the man of sin (of whom S. Paul wrote, 2, Thessa, 2. 
2, Thessa, 2 ) had gotten the upper hand: then this Church was enforced to leave that open use that of Sacraments that it had continued for the space (almost) of 300. years, and to use them, as before she had done, in the time of the first bloody persecutions. For the Roman Church being fallen away from the Catholic Church, became as bloodily minded, as ever the Roman Empire had been.  
Thus the Catholic Church (whereof we be members) hath continued and doth still continue the use of those Sacraments that Christ hath instituted. As for confirmation, order, and that which you call penance, matrimony, and extreme unction: we do not acknowledge to be Sacraments, because they agree not with the definition or description of a Sacrament, which is, a visible sign of an invisible spiritual grace, instituted by Christ himself: we know and do confess that confirmation is a good order, and may be used to the edification of the Church, and therefore, it is appointed by public Authority, that when younglings shallbe instructed so that they shallbe able in some measure to make profession of the Christian faith: they shall be brought to the Bishop, that by prayer to God for them, and laying on of his hands upon them, they may be the better confirmed in that faith which they have learned and professed.  
The ordering, of ministers, we allow of also, as of a good & profitable order in the Church: for we know that no man may take upon himself, that honour, but such as shallbe called thereunto as Aron was. And therefore, as great care as may be is taken in the choosing of such as shallbe admitted to the ministry, and as great circumspection in the admitting. 
Heb. 5.  If any fault be in this behalf: it is not in the law that prescribeth a good and perfect order to be observed herein, but in the lack of care that may be in such as have the execution of the law. As touching that which you call penance, we do neither accept of it as of a Sacrament, (because we know that it is none) neither do we take it for a good order, because we do know that it is derogatory to the glory of Christ. The first part of your penance, which you call contrition, or inward sorrow of heart, we do like well of, for as the Prophet David saith. Psalm 51. 
Psal, 51,  An humble and broken heart (O God) thou wilt not despise. Yea he saith that a troubled spirit is a sacrifice to God. The second part of your penance, is confession. That part we do like of also: but not in such order as it is used amongst you. That is that the penitent person shall make rehearsal of all his sins in the hearing of a Priest that knoweth not whether he speak truly or not. As S. Austin hath written in his tenth book of confessions, 
Augusti. Conf. li. 10, Capi, 3.  and in the third Chapter thereof. What have I to do with men (saith S. Austin) that they should here my confessions, etc. We do exhort all men, to confess all their sins to God, against whom they are committed, and in whose power only it is to forgive them. If our sins be secret, so that none but God only doth know them: then do we think it good to follow the counsel of Sirach, 
Eccles, 19,  chap, 19, declare not thy sins, neither to friend nor to foe, etc. But if we have sinned one of us against an other: then we think it meet to follow the council of S. james, in his Epistle, chap, 5. 
jacob, 5,  Confess your sins one to an other, etc. But if the horror of our sins be so great, that we can not, by any of these means be assured of forgiveness of them: then we do resort, not to an ignorant Priest, but to such a one as we are assured can (or at the least way, we are persuaded that he can) assure us by the scriptures, that repenting our sins unfeignedly and purposing to turn away from them, from thence forward continually: the merciful God (our father) doth so pardon and forgive them, that he will never lay them to our charge any more.  
But the third part of your penance, which you call satisfaction: we do utterly detest and abhor. For that we do know by the scriptures, that only Christ is able to make satisfaction to God for sin. Because no creature could be worthy or meet to make satisfaction to God for sin: therefore God the creator of creatures, would in the second person in Trinity, become man, that in man's nature he might die, and be made a sacrifice for the sins of the world, yea that he might make himself a sacrifice, and by that one sacrifice take away the sins of the world. If you lust to see what Scriptures we have, for proof of this that I have here written: look the 53, of Esaies' prophecies, and the, 63, 
Ephe, 53. &, 63 Math. 1. john, 1, 1. Timot. 1. Heb. 9.10,  Chapter of the same prophecies. The first chapter of Saint Mathewes Gospel, the first of S. john's Gospel, the first of S. Paul's first Epistle to Timoth. The ninth, and the tenth Chapters of the Epistle to the Hebrews. As touching satisfactions, therefore to be made to God: we renounce and forsake all and all manner of satisfactions that have been, or shallbe devised by men: and we cleave unto that only, that Christ jesus hath made once for all, by that one and everlasting sacrifice that he hath made of himself once for all.  
But when we sin one of us against an other (as too too often we do) or when we sin against the whole congregation of Christians (as we do to often in deed) than we think ourselves bound, not only to confess our faults one to an other, or to the whole congregation that is offended by us: but also to satisfy, by all means possible, those private persons, & also the congregation of Christ by making such satisfaction as by any means we may be able to make And herein we follow the counsel (or rather the commandment) of our saviour Christ, Math. 5. 
Math, 5.  Agree with thine adversary quickly whilst thou art in the way with him: lest thine adversary bring thee to the judge, & the judge deliver thee to the officer, and then thou be cast into prison. I tell thee thou shalt not be delivered out thence, till thou shalt have paid the uttermost farthing. The way wherein we must agree with our adversary, is this life, the end whereof is most uncertain: wherefore a speedy agreement is needful. Our adversary is that party that hath cause to charge us with misdemeanour towards him. The judge is God himself, who being just must needs condemn us to perpetual prison in hell, because we have not in the way of this life agreed with our adversary. And from thence we can never be delivered, because we can not there make any satisfaction to our adversary. The Pope's pardons, his Masses, Trentals, Obbets anniversaries, chantries, and the rest of Satisfactory devices, can help us nothing at all in this case. God grant his grace to us and to all men, that professing the religion of Christ, we may, as it is seemly for Christians, be careful to do as Christ hath taught, and agree with our adversary quickly whiles we are with him in the way of this life, and so escape that terrible judgement that otherwise the righteous judge must needs pronounce and put in execution.  
Matrimony we honour, not as a Sacrament, but as an holy ordinance of God, instituted by God himself in Paradise, and in the time of man's innocency, and with Saint Paul, Ephe, 5. 
Ephe, 5.  we hold, that in it is represented unto us that mystical union that is betwixt Christ and his Church. And we do marvel much, that the Popes Catholics can hold this for a sacrament: and yet deny the use of it to such amongst them as they do account to be most holy. W● do know, 
Hebr, 13.  and confess with S. Paul, that Marriage is honourable amongst all men, and that the bed of the married persons is undefiled. Yea, we know that no estate or calling amongst men can be so holy, that marriage may be thought to be profane a thing for that estate or calling. We know also, that the holiness of it is such, that the holiness of the most holy amongst men, can add nothing to the holiness thereof, nor yet the unholiness of the most unholy, take any thing from the holiness thereof. The most honourable amongst men, do not when they enter into that honourable estate, make it more honourable: neither do the most base and vile in degree amongst men (when they enter into it) make it more base and vile, by that vileness or baseness that is in them.  
We do not therefore, deny the use of it to any man. But we do wish, that all men that do find in themselves occasion to use it: would duly consider wherefore it was ordained, and would use it for the procreation of children to be brought up in the fear and nurture of the Lord, and to the praise of God: for the preservation and keeping of their bodies undefiled members of Christ's body, and for the mutual society, help and comfort, that married persons ought to have, the one of the other.  
Your extreme unction, we do not only deny to be a Sacrament because we find in Histories, that Pope Foelix the fourth of that name, that occupied the place of the Papacy about, 525, years after the incarnation of our Saviour Christ, was the first that took order for the anointing of the bodies of such as lay in dying, with oil: But also because the manner of the using of it, is too too full of superstition. We allow of a religious visiting of the sick, according to the council of S. james, chap. 5. And we do understand by the anointing with oil that S. james speaketh of, the applying of natural remedies to the sick persons, which being joined with prayer, must needs be the more effectual, as by that place of S. james it may very well be gathered. And thus much I have thought meet to write concerning the Sacraments which Christ hath instituted, and are now used in that Church whereof we Protestants are: and have been used in that Church ever since they were first instituted by Christ himself. And because your sort do make account of five other Sacraments, in deed: I have written briefly of them also.  
The Catholic Church (whereof we Protestants are members) hath from time to time had the hearing of matters in controversy, and so hath it still, so far forth as the same may appertain unto her to judge of them. That is, where and when the parties that be at controversy do submit themselves to her judgement. For what hath she to do with them that be without? As S. Paul wrote to the Corrinthians, 1. Cor. 5. 
1, Cor. 5.  Such as are not of the society of the members of Christ, are not to be judged by the church of Christ.  
And as touching the orderly succession of Bishops: we are able to show by the Histories of the Church, that our Church hath had above, 60. Bishops in Rome, successively one after another, whereof the greatest number were good men, and careful to govern the flock committed to their charge, as S. Paul wished the Elders or Bishops of Eph. to do Act. 20. But here the Offerer, must note, that none of these was called or would be called universal Bishops, or universal heads, 
Acts, 20.  of the universal church of Christ. They knew that the charge that was committed unto them in Room and in the Churches of the province, was great enough for them, they sought for no more charge. But when any other Bishops did seek to them for council: they were ready to help them to the uttermost of their power, but none of them did claim any power or authority over the rest. The rest of the Bishops in Room, that succeeded Gregory the first: namely Boniface the third, and such as succeeded him, were Antichristian Bishops, and therefore we refuse them as none of ours. Neither is it so necessary a matter to have so orderly a succession of Bishops in any one City in the christian world, as in the first 600. hundredth years after Christ, there was in Room.  
But because the city Room was then (and had been of long time before) the chief city of the whole world: the people's that inhabited in other Cities and parts of the world, owing service to the state of Room, had occasion to repair thither, and therefore even the christians that had their dwelling else where, had the Bishops, and other Church ministers that were in Room, in greater estimation, than they had those men that were of the like calling, even in the cities wherein they themselves had their abode and dwelling.  
And hereof it might come that greater account was made of the succession of those Bishops that were Bishops of Room, then of those that were in Millen, Constantinople, jerusalem, Hippo, or in any other part of the whole world, But if this orderly succession of bishops that so great account is made of were well weighed, it would not be found so certain as this Offerer and his fellows, would feign have it seem to be.  
S, Austin (whose authority is not to be contemned) having occasion to make mention of this succession: placeth Linus next unto Peter, and maketh no mention at all of Cletus, and so he maketh in this succession less by one, than the common account is. Some others do suppose, that Linus and Cletus, were but Peter's coadjutors, and not Bishops of Room at all: For Peter himself said unto Clement, I give unto thee, the same power of binding and losing that Christ left unto me: and so he made Clement his immediate successor. Yea there be some that do think, (and I do think that they have some good cause so to think) that Peter himself, was never Bishop of Room.  
But let the succession of Bishops in the first 600. years, be even such as this Offerer and his fellows do suppose it to be: yet the succession that hath been since the end of those first. 600, years: is not so currant as they do avouch it to be.  
For it appeareth in Histories, that the seat of Room hath been void for the space of whole year together, yea for the space of two years and more: and that there have been two Popes, yea three Popes at one time, where of one hath excommunicated the other, and no man was able to say which of them should by the right successor of Peter.  
I would gladly understand by this Offerer and his fellows, what manner of succession that was, when about the year of our Lord, 855. joane English, borne at Mensse, being a woman in sex and nature, was made Pope, and continued so for the space of two years. I think they will not say that this was an orderly succession.  
To be brief, the succession of the Roman Bishops, since the time of Bonifacius, 3. hath been such as the succession of high Priests was in the kingdom of Israel, from the time of the falling away of the ten kindreds from the house of juda, even to the time wherein they were carried away by the Assyrians: and like the succession of high Priests amongst the jews from the first beginning of the Sects of the Phariseis and Saducees amongst them, even to that time wherein that kingdom was utterly overthrown by the Romans.  
And as the right professors of the law of God in Israel and juda (which undoubtedly were many) had in all this time no succession of high Priests: so such as in these latter 1000 years have been the right Catholics, have had no succession of Bishops, but have received their spiritual food, at the hands of such pastors as God hath from time to time stirred up, as he stirred up Prophets in juda & Israel in those times whereof I have spoken before: & as often as it hath pleased God to give his Church liberty to make public profession of faith and religion (as now for the space of 29. years together, he hath done in this realm of England) such as be members of the true Catholic Church, do and have done (by the permission and commandment, of our Prince, whom God hath appointed to govern us) as it becometh Catholic Christians to do, in open prayer, preaching, and administration of Sacraments.  
And to the end that all things may be done orderly and as it beseemeth, we have bishops & all other necessary ministers, orderly elected & admitted, to minister unto us the word and to exercise public prayer & necessary discipline, such as the higher powers under whom we live, do think meet to be exercised.  
As for the uniformity of your solemn Ceremonies: that had not had so long continuance for the space of fifteen hundredth years, nor yet for the space of fifty years. For by the confession of your holy father Pope Pius quintus the difference of ceremonies used even in your holy Mass, was such before the time of your last general Council, which began at Trident. Anno. 1545. that it was thought meet by them to take order for the reformation thereof. But though it had been as ancient as you would have it. what great matter is there in it, to prove thereby that your Church is the true Church of Christ: sith it is an easy matter for any sort of men to agree in outward and solemn Ceremonies, although the same be never so superstitious, vain and foolish.  
But here is a matter of greater weight; that is the unity of faith that your Church hath had these 1500, years last passed continually. I have already proved that your Antichristian Church hath not had continuance so long by 600. years almost. And it shallbe an easy matter to prove that the faith of your Church hath in the time that it hath had continuance, varied very often, in some points of greatest weight, as you do account of them. The general council of basil, believed that their authority was above the authority of the Pope, and that they might depose him, and therefore they did depose Eugenius that then was Pope, and choose an other in his place. And the same Eugenius, holding a Council at Farrary, believed that he had authority to excommucate the general council. And this article was long doubted of. Whether the Pope, or the general counsel should have the supreme authority. And about the words of consecration: I think your Church is not yet agreed, whether the virtue ●hat turneth the substance, do lie in the verb Est, or in the syllable, 'em. And whether the substance of bread and wine be turned into the substance of the body and blood of Christ, or whether that substance departing and giving place, the body and blood of Christ, do occupy the place thereof under the qualities of bread and wine. And whether the mouse that eateth the consecrated rake, do eat the body of Christ or no. In these high points of religion, and in divers other of like sort: the unity of your faith hath been, and still is sore shaken. But I perceive that which followeth in this conclusion of this offer: that the faith which you speak of is that faith or belief that you have in that Church of yours which you call Catholic. You never trouble yourself with the weighting and examining of matters of belief: for you confess that you must of necessity believe the Church. So that your determination is to believe whatsoever, that Church hath or shall determine, and command you to believe, although you know not what that Church either hath or shall determine. Thus your late prosilite. Friar john Francis of Nigeon in France, did in his letters that he wrote to his mother instruct her to believe.  
But here riseth a doubt, whether this Church be the general council, the college of Cardinals, or the Pope's holiness alone. If it be the general council: what shift would you have made when two general councils: were holden at one time, and decreed contrary, the one to the other, the one holden at basil, and the other at Farrarie? If it be the college of Cardinals: which way would you have turned yourself, when there were three Popes at one time, and each Pope had his college of Cardinals? If it be the Pope himself: then tell me upon whom you would have hanged your faith, when there was no Pope for the space of two years together, and when there were three Popes at one time, and when having but one Pope, the same was an Arrian or Saddusey, or had given himself to the Devil that he might be made Pope?  
I leave this to your discretion, or to the discretion of some one of your sort that shall take in hand to reply to this answer that I make to these your offers.  
You say, that your Church hath in herself all holy functions of the spirit: as working of miracles, remission of sins, and the true sense and interpretation of God's word. A strange manner of ennumeration of parts. All the holy functions of the spirit are innumerable, and therefore they are commonly said to be seven: by which number being a perfect number, an infinite multitude is commonly signified. But you set down three for all. The working of miracles is one of those holy functions that you speak of. You mean (I am sure) of those miracles that have been and are wrought in your places of Pilgrimage, and by the rotten relics of your Saints, whereof I have heard great boast, and some experience I have seen in England. The holy maid of Kent with her confederates, wrought many miracles in the days of King Henry the eight, as in our Chronicles is to be seen: but in the end she was found to be an arrant Whore, and so was the holy made of Lemster, that was nothing inferior to the other in working of miracles. The holy Rood of Bostone, the holy Rood of Boxley, the holy Rood of Chester, the holy Rood of Northampton, and the holy Rood at the North door of Paul's Church, with the holy Rood, in Rood Lane in London, were not behind the rest in working miracles, by the help of knaves that had the keeping of them. I might speak of the holy blood at hails which was said to be a portion of the blood of Christ, Saint Thomas of Canterbury, S. Thomas of Hereford, S. William of Mawuerne, S. joseph of Shaftesburie, and holy King Henry of Windsor, King Kenelm of Cowbadge, S. Hugh of Lincoln, and S. Robert of Naseborowe, and a number of blessed Ladies, to many to be rehearsed by name. The knavery that was practised in these places is so well known in England that your miracles can have no credit amongst such English men as have not Roomish hearts.  
Yea, and our saviour Christ hath forewarned us, Math, 24. 
Math, 24,  That in these latter days, many false Christ's and false prophets shall arise, & shall show great signs & wonders in so much that if it were possible that very elect should be brought into error. But behold (saith our saviour) I have told you before hand, etc. The more miracles you do brag of, the greater cause we have to suspect you, for these are not the days wherein credit is to be given to miracles, but wherein workers of wonders are to be had in suspicion. Your Church hath (you say) remission of sins. In deed, the true catholic church of Christ hath so: but not according to your meaning as I think. The true catholic church) whereof we are members) hath remission of sins, in Christ, and by his mediation. And therefore in the confession of our faith, we say, we believe the remission of sins. But (as I think) your meaning is that your church hath power to forgive sins. And hereupon you ground your ingendulces & pardons, for many years & many Lentes, and in divers considerations plenary forgiveness, A paena & a culpa. Both from the pain that the fault hath deserved, and from the fault itself also. This remission of Sins your Pope bestoweth at his pleasure: but never for nought But whether he do give or sell this remission of sins: he doth in taking upon himself to forgive sins, show himself to be that man of sin that S. Paul wrote of the 2. Thessaly, 2. 
2, Thessa, 2  Who sitting in the temple of God boasteth himself to be God. For who can forgive sins but God only. Marci, 2. 
Marci, 2,   
We do know and confess, that our saviour Christ hath given power to his church, both to remit and to retain sins, and that power doth our Catholic church exercise, by certifying the penitent sinners (by the scriptures) that their sins unfeignedly repent, be undoubtedly pardoned through Christ, in whom they must believe assuredly, that shallbe capable of this remission of sins. But our Catholic church doth not make sale of this remission of sins, as your popish Catholic Church doth. And our Catholic church hath power to retain the sins of such sinners as she findeth obstinate and impenitent, by certifying them by the scriptures, that except they shall repent unfeignedly, and believe the gospel, (that is, the glad tidings of free pardon of all their sins in and by Christ) their sins shall never be forgiven. The scriptures are the keys that Christ gave unto Peter, and in him to his whole church: as S. Augustine hath written in his fiftieth treatise upon joh. Si hoc ergo in Ecclesia fit, 
August, in Io. tract, 50.  Petrus quando claves accepit, Ecclesiam sanctam significavit. If this thing be done in the church, then when Peter did receive the keys, he did signify the holy Church. So that the power of losing and binding, belonged not to Peter alone, but to him together with the rest of the Apostles, wherefore, the same power doth not now belong to any one person alone in the Church, but to the whole Church together.  
You say further that your church hath the true sense & interpretation of the word of God, so that no sense or interpretation of God's word, may be taken for true, but that which is set down by your church, although that which is set down by your church shallbe proved to be directly contrary to the text of God's word itself.  
In your general counsel holden at Trident, in the year 1563. and in the tewenty & fifth Session thereof: your church hath anathematized as many as shall hold or teach, that the Images of Christ, of the virgin his mother, and of other saints, be not very profitable for Christians, and that they are not to be worshipped. Their decree concerning this matter beginneth thus. Jmagines porro Chrsti, etc. That is, The holy Synod doth command, that the Images of Christ, and of the virgin, the mother of God, and of other saints, to be had and retained, especially in churches, & that due honour and worship be given unto them. This is the sense and interpretation that your Catholic church hath set down in that decree, concerning the meaning of these sentences written in the word of God. Cursed is that man or woman, that shall make a carved or molten Image (that the Lord abhorreth the work of the hands of craftsmen) and shall set it in a secret place. Deut. 27. 
Deut. 27.  Again, in Esay. Cap. 44. Quis formavit Deum, etc. Who hath fashioned a God, and hath made a carved Image, 
Esay 44. Exod. 20.  that is good for nothing? And again, Exod. 20. Non facies tibi scuptile, etc. Thou shalt not make to thyself any graven Image, nor the likeness of any thing that is in heaven above, or in the earth beneath, nor in the water under the earth. Thou shalt not worship nor serve them, etc. Yea, and S. Paul in his second Epistle to the Corinth's. 2. Cor. 6. 
2. Cor. 6.  What agreement is there betwixt the temple of God and Images? directly, contrary to the sentences of scripture: your holy mother, the Catholic church, as you do term her, but in very deed, the church of Antichrist: hath in that general counsel, decreed that the Images of Christ, of the Virgin (the mother of God) and of other saints, must be had and retained, especially in churches, and that their due honour and reverence must be given unto them.  
Much more might be noted out of your general counsels, where by it might be made most manifest & plain, that there was never any sort of Heretics, that swerved further from the true sense and interpretation of the word of God, even in the chiefest points of religion, than that Synagogue of Satan, your Antichristian Catholic church, hath done for the space of these 1000 years now last passed (almost) and doth still.  
But your church is beautified with diversity of states commended by Christ, as with Martyrs, with Confessors, holy Virgins and such other. If a man should require you to show your martyrology, and to show the causes wherefore these Martyrs of yours suffered: it would be hard for you to make proof, that any one of those that you do account for Martyrs, did suffer for any other then for Antichrist. If you shall begin with Thomas Becket, the best that you can say for him, is that he died for the liberties of the Church. And what were those liberties? That all clergy men should be exempted from the power of their princes. So that if a clergy man, should commit any manner of felony, murder, or Treason, or any other capital crime: none of the prince's officers might deal with him, to execute the penalty of the law upon him, as upon a fellow, murderer, or Traitor: but he must be punished by this Ordinary, etc. And what was this other, then to die for Antichrist, who contrary to Christ's doctrine, usurpeth authority over princes, and will not suffer any of his to be in subjection to princes, and to princes laws?  
To be brief, Bishop Fyshar, Sir Thomas Moor, the Monks of the charter house, with all the rest of the Pope's friends that suffered in the days of King Henry the eight: and Edmond Campion with his company, and the rest that have been executed in the time of the reign of our Sovereign that now is: for what cause have they suffered? was it not for that they affirmed that the Pope's holiness hath the supreme power in this realm, & that princes have not the highest power upon earth, over such as be their subjects? This cause can not be Christ's cause: for Christ did in his humane nature, submit himself to the Emperor, in that he himself did pay tribute to the Emperor, in token of subjection. Mat. 17. 
Mat, 17.  S. Peter willeth all christians to submit themselves to all estates of men, even for the Lords sake, whether it be to the king, as to him that hath the pre-eminence, or to the Dukes or captains, as to men whom the Lord hath sent for the punishment of evil doers, but for the praise of such as be good, for so is the will of God, that Christians should by well doing stop the ignorance of foolish men, etc. 1. Pet. 2. 
1, Peter, 2.  S. Paul also wrote thus to the Romans. Omnis anima potestatibus sublimioribus subdita sit, etc. Let every soul be subject to the higher powers, etc. Rom. 13. 
Rom. 13.  chrysostom expounding these words of S. Paul, saith thus. Etiam si Apostolus sis, si evangelista, si Propheta, sive quisquis tandem fueris, etc. Although thou be an Apostle, if thou be an Evangelist, if thou be a Prophet, and to conclude, who, or what so ever thou be'st. For (saith chrysostom) this subjection doth not subvert godliness. And he saith not simply, he must obey, but he saith, 
Chrysost. in Rom. 13.  subdita sit. It must be in subjection. By these words of chrysostom, it appeareth what manner of Martyrs they are, that have died for the maintenance of your Pope's supreme power over all Christians upon earth. If chrysostom were now living, and would maintain this that he hath written: your Pope would make him a Martyr in deed, if he might catch him, as he hath, and still doth make Martyrs of all such as he hath and can catch, that be of one mind with chrysostom.  
Your Confessors are even such as your Martyrs: and so are your Virgins, with the rest that you mean of, when you say, and such other.  
Now let the Protestant prove (say you) that this is not the true Church, that we are not bound to obey and believe this Church and none other, in all controversies and doubts, etc.  
The Protestant hath already proved that the church that you mean of (which is the Roman Antichristian church) is not the true Church of Christ, and that it hath not in it those things that you do so much brag of. It hath not continuance (as yet) for the space of 1000 years. It hath not, neither doth it exercise preaching, to the conversion of nations to the obedience of the gospel: but to the obedience of Antichristian doctrine. It hath not had, neither hath it, the right administration of the sacraments, but with such mixture of humane diuises as is unseemly in the Church of Christ. It hath not had, neither hath it any such orderly succession of bishops, as you brag of: neither any such uniformity of solemn Ceremonies. It hath not had at any time, neither hath it now such unity of faith as you speak of, nor the holy functions of the spirit: as working of Miracles, remission of sins, nor the true sense and interpretation of the word of God. Neither is it beautified with that diversity of states that you speak of: as Martyrs, Confessors, and Virgins, & such other: wherefore the Protestant concludeth: that there is no cause why he should obey and believe that church of yours, no more is there that you should not yield and recant.   

The twentieth offer.  
Offerer.  
twentieth, Moreover, let the learned Protestant prove, that the true and Catholic church of Christ, may at any time be void of God's spirit (which he hath promised to be with his Church for ever) saying: Et ego rogabo patrem, et alium paracletum dabit vobis, 
john. 14.  ut maneat vobiscum in aeternum, or falsely to interpret any sentence of holy scripture, or to induce any error among the people, or approve unprofitable and hurtful usages among the Christians, or that she suffereth any damnable abuse in her religion, without open repredhension thereof: Let the learned Protestant prove any of these points, and I will then yield and recant, and not before.  
Crowley.  
The true Catholic church of Christ in deed, is never void of God's spirit. Yea, there is not one member of that church, which hath not that spirit dwelling in it, in some measure. For thus the Apostle Paul hath written to the Romans. Si quis autem spiritum Christi non habet, high non est eius. If there be any that hath not the spirit of Christ, the same belongeth not to him. Rom. 8. 
Rom. 8,  I do confess therefore, that the true Catholic church of Christ, is never void of God's spirit. But according to the words that this Offerer hath cited out of the 14. cha. of john: 
john, 14,  our saviour Christ hath sent another comforter, which is the holy spirit of God, to be with his Church for ever. But what maketh this for M. Offerers purpose? He must prove that the church of Rome, being such as now it is, & hath been, for the space of a thousand years (almost) is that true Catholic church of Christ: and then these points will serve him to some purpose: otherwise, they do make flatly against him.  
Taking your church to be the true Catholic church of Christ: you offer to yield and recant, if the Protestant can prove that your church hath falsely interpreted any one sentence of the holy scripture. The Protestant hath alreain his answer to your 19 offer, sufficiently proved, that your whole church hath in the 25. session of your Tridentine counsel, falsely interpreted (or rather flatly denied) more than one, two, or three sentences of the holy scriptures, as to the indifferent Reader it may there most evidently apeere: wherefore we do look for the performance of your promise in yielding and recanting.  
That your church hath induced, & doth still induce errors amongst the people, hath approved and doth still approve, unprofitable and hurtful usages amongst Christians, hath suffered and doth still suffer, damnable abuses in religion, without open reprehension: is more manifest than that which lieth open in the clear sun light. Wherefore the Protestant needeth not to spend any time in the proof thereof. It may suffice to put the reader in mind of those shameless errors that your church hath taught, & doth still teach and maintain, concerning the invocation of Angels, and Saints, the praying for the dead, the worthiness of men's works, and the satisfying to God for sins committed against his majesty. And for your unprofitable and hurtful usages: it were enough, to will the reader to remember your gadding on Pilgrimage, your visiting, kissing and worshipping of Relics, and your burning of Lights before blind Stocks, and Stones, in the open day and sun light. And for your damnable abuses, there needeth no more, but to wish the reader to consider of your abominable Mass, which you make a sacrifice for the sins both of the quick and of the dead, which being done, I see no reason why, the readers may not cry out & say unto this Offerer and his fellows: yield and recant for shame.   

The one and twenty Offer.  
Offerer.  
One and twenty. If unity in faith, austerity of life, sharp discipline, great penance, much fastings, large alms, godly devotion, obedience to higher powers, gravity, and true charity, be not more evidently exercised and used in our common known Catholic church, then in the protestants congregation: and contrariwise, if discord in religion, licentiousness in living, contempt of discipline, rejecting of penance, loathsomeness of fasting, lack of zeal and devotion, disobedience to magistrates, Sacrilege, Apostasy, breaking of vows, unlawful lusts, wantonness in all life and manners, do not agree better, and more clear to the Protestants, then to the Catholics, being the plain signs and fruits of a false church, Then will I recant, and not before.  
Crowley.  
How well the unity of the true Christian faith is exercised in your commonly known Catholic church (that is your Antichristian church) the reader may see in the which the protestant hath written in answering the 14. Offer. As for your austerity of life, your sharpness of discipline, your greatness of penance, your largeness of alms, & godliness of devotion: may very well be packed up in a pocket of Hypocrisy, & superstition, and sent to your holy father the Pope's holiness, the next new year, for a new years gift. And as for your obedience to higher powers, your gravity & true charity: may right well be seen in Pope Constantine the first, who admitted the Emperor justinian, to the kissing of his foot: about the year of our Lord, 710. And in Pope Gregory the second, who caused the subjects of Leo the Emperor to break out in open rebellion against their liege Lord the Emperor, because he had taken Images out of churches. About the year of our Lord, 730. In Pope Steven the 2, who suffered himself to be borne into the church called Laterane, upon men's shoulders, whereby he gave occasion to his successors to be so carried, after the manner of Heathen princes: About the year of our Lord, 755. In Leo the third, who being accused before the Emperor Charles the great: suffered the bishops that then were present, to answer the Emperor (when he required them to say their minds, concerning the crimes that were laid to his charge) saying thus. The Apostles seat, which is the head of other seats ought not to be judged of any man, especially being a lay man. About the year of our Lord, 800. In Pope Leo the 4. also, who having obtained a victory against the Saracens: did offer his own feet to be kissed of the people. About the year, 850. In Pope joane, who being a woman in man's apparel, was Pope for the space of two years, and died in travel of child, as she was going in Procession towards Laterane church in Rome. About the year of our Lord, 855. In Pope Steven the sixth, who through the hatred that he bore to Formosus his predisessor, did condemn him and all his acts or ordinances. Yea, and he revenged himself upon the dead body of Formosus, which deed grew into a custom, from thence forth. This was about the year of our Lord, 898. In Pope Sergius the third also, who bearing a private grudge towards the same Formosus: did not only abrogagate all the laws that had been made by him, but he did also cause his dead body to be taken out of the grave, wherein Pope Steven the sixth had caused him to be buried amongst the common people, and his head and three of his fingers to be cut of, and his headless body to be cast into the river Tiber. About the year of our Lord, 910. An example of true charity in these two Popes. Another example of true love in a Deacon, the assisting Pope Victor the second, at his Mass, did put poison into his Chalice, & so dispatched him, About the year of our Lord, 1055. In Pope Gregory the seventh, we see a notable example of obedience to the higher powers. For, about the year of our Lord 1080. he excommunicated the Emperor Henry the 4. and absolved all his subjects from their oath of obedience to him. In Pope Victor the third, there is to be seen a notable example of true love or charity, in that person that put poison into his Chalice, & so dispatced him, about the year of our Lord, 1090. Alexander the third, did use Lewes' king of France, and Henry king of England, as his Horskéepers: appointing the one of them to go one foot by his horses head on the right side, and the other on the left, each of them holding the reign of his Bridle. About the year of our Lord, 1160. A singular example of obedience to the higher powers. Gregory the 8. did decree, that bishops should be preferred before Princes in degree, about the year of our Lord, 1190. And Pope Innocent the third, is reported to have said thus, in his bravery, against Philip, whom the secular Princes had chosen to be Emperor. Let the Pope take the kingly Diadem from Philip: or else let Philip take the Apostolic ensign from the Pope. Who would not take this man to be a singular example of obedience to the higher powers? Yea, in the decretals that this Innocent hath set forth, it is decreed, that the Pope ought to have the correcting of the Princes of the earth, and that he is Emperor whom the Pope doth crown. This was done, about the year of our Lord, 1200. Pope Gregory the ninth, did promise everlasting life to as many as would serve in the field against Fredrick, than Emperor. About the year of our Lord, 1230. And when this Emperor was reconciled to the Pope's favour again: he did his penance, which was to bring into the treasury of the church (that is the Pope's Coffers) 120000. ounces of gold. And yet after all this, the same Pope Gregory, did excommunicate the same Emperor again, and holding a counsel with his Cardinals, he did deprive him of his Empire, & caused the Cross to be preached against him. Which was to incite and to stir up all men to make war against him, as against the greatest enemy of Christian religion. Pope Innocent the fourth, did by a firm decree make it lawful for the Pope to depose the Emperor. About the year of our Lord, 1250. Pope Martin the fourth, excommunicated th' Emperor and the king of Arragon, and made war against the said king of Arragon. About the year of our Lord, 1280. Pope Bonifacius 8. in a great glory, showed himself twice. First in his pontificalibus, granting large pardons to the people: and on the next day, in the imperial robes, having a naked sword carried before him. And as he sat in his majesty, he cried with a loud voice, saying, Ecce duo gladij hic. Behold, here are two swords. This was about the year, 1300. A Friar of the Order of the popish preachers, did poison Henry the seventh Emperor, by delivering unto him a consecrated host (as they term it) wherein he had put a strong poison, which dispatched him. About the year, 1310. Pope Clement the sixth, having excommunicated jews the Emperor, and all the Princes and bishops that took part with him: said that now th' Empire was fallen unto him: and therefore he placed captains in the cities of Italy. This was about the year, 1340. Pope Urban the sixth, in hatred toward Clement the 7. whom the Frenchmen had chosen to be Pope, took five Cardinals, and lapped them in one sack and drowned them. This was done about the year 1380. A singular example of true charity. Yea, and a singular example of obedience, is to be seen in Alexander the third (of whom I spoke before) in that he admitting the Emperor Fredrick, surnamed Barbarossa, to the kissing of his foot, did set his foot in the Emperor's neck, pronouncing these words of the Psalm. 91. Super aspidem, etc. Upon the Adder and Basilisk shalt thou walk, and thou shalt stamp upon the Lion & the Dragon. This was done about the year, 1170. And Celestinus the fourth, when he crowned the Emperor Henry the fift, son to the foresaid Fredrick: did set the Imperial crown upon the head of the Emperor with his feet, and did topple it of again with one of his feet, in token, that as he had power to make an Emperor, so he had power to depose him again.  
Here M. Offerer may see a number of examples, of obedience to the higher powers, of great gravity, & of true charity, even in such as have been the chief in his Catholic church: if he can show me but one example, amongst them that have been of the protestants Catholic church, like unto these manifold examples of commanding, controlling, excommunicating, persecuting, and deposing of the higher powers, and triumphing over them: then will I recant the protestants Catholic religion, and profess Popery, as this Offerer doth, and not before.  
But now, on the contrary (saith this Offerer) if discord in religion, licentiousness in living, contempt of discipline, rejecting of penance, loathsomeness of fasting, lack of zeal and devotion, disobedience to magistrates, sacrilege, Apostasy, breaking of vows, unlawful lusts, and wantonness in all life and manners, do not agree better, & more clear to the protestants, then to the Catholic, being the plain signs & fraits of a false church, then will I recant, and not before.  
As touching discord in religion, the Offerer may think himself to be sufficiently answered in that which I have said to the fifteenth Offer. The rest that he rehearseth as fal●● agreeing to the protestants religion: are not at all agreeable to that religion, that the Protestants do profess. For we say as S. james hath written. jacob. 1. 
jacob. 1.  If any man do think himself to be religious, and yet refraineth not his own tongue, but suffereth his own heart to go a stray that man's religion is vain. This is the religion, that is pure and undefiled before God and the father: for a man to visit the fatherless & widows in their trouble, & to keep himself unspotted of the world.  
Yea, we hold (as saint Paul teacheth. Coloss. 3. 
Coloss. 3. ) that Christians, being risen again together with Christ, should seek those things that are above where Christ is at the right hand of God: and not things that are here on earth. Yea, an● (as the same S. Paul wrote to the Phillip. 3. 
Philip, 3. ) that Christians should have their conversation in heaven & not upon earth: so that although our bodies must be here for a while, yet our minds must be settled in heaven, from whence we look for a Saviour, even the Lord jesus, who by that mighty working whereby he is able to subdue all thing to himself, shall transform, altar, and change our vile bodies and make them like unto his own glorious body. Yea, and we do hold (as S. Paul taught the Romans, Cap. 6. 
Rom. 6,  that such as are baptised, are baptised to die, and to be buried with Christ, unto sin, & to be risen again with him, unto righteousness of life. So that as naturally, we are inclined to make all our parts, instruments or tools of unrighteousness, proceeding from one unrighteousness to another: even so, being baptised, our duty is to endeavour to make our bodies and all our parts, instruments of righteousness, proceeding from one righteousness to another. Yea, and (as he writeth in the 12. Chap.) we hold that our duty is to make our bodies a sacrifice to God, that is (as I take it) the most acceptable service that we can do unto God. 
Rom. 12. Rom. 13.  Yea, and (as he writeth it the 13. Chap.) we hold that we may make no provision for the flesh, to satisfy the lusts thereof. But (as he writeth, 1. Tim. 6. 
1. Tim. 6. ) having meats and drink, and cloth, & necessary house harbour, we be there with contented. Yea, we do hold (as S. Peter hath taught, 1. Pet. 2. 
1, Peter, 2. ) that our duty is to abstain from fleshly lusts that fight against the soul, and by honest and good conversation, to stop the mouths of malicious speakers, & if it be possible to win them to join with us in religion, that we may glorify God together, Now let the indifferent reader judge how those foul vices that you do charge our religion with: do agree, with this our profession.  
It may, that there be some (and I confess that there be a great number to many amongst us) which are not of us, but do only bear the name of protestant Catholics, and are in deed of no religion. And these are such as you speak of, & the vices that you name, do very well agree unto them. And I pray you, hath your popish Catholic church, at any time lacked a good round number of such manner of men?  
When your Pope (who is the head of your church) was such a one as Platina reporteth john the 12. to be, Monstrun hominis, A monster amongst men: and as Volateran saith, Sceleratum hominem, A man given over to all wickedness, & that he was slain being taken in adultery. And as the same Platina and Volateran do say of Sylvester the second, that be gave himself to the devil that he might be made Pope, and that he was made Pope in deed, and did govern your church four years together.  
And your Pope Benedictus the ninth, of whom Volateran saith: that he was Vir plane probrosus & infamis. A man altogether worthy of reproaches, and evil reports, and infamous. And Platina saith that after his death he was seen in an horrible shape, and that he said thus. justo Dei judicio damnatus sum, quia sine lege vixi, I am damned, even by the just judgement of God: because I lived without law. These governed your church, one of them nine years, another, four years: and the third, fifteen years.  
Now, if that did saying be true (as in very deed it is always found to true) Regis ad exemplum totus componitur orbis, the whole world do frame themselves after the example of the Ruler: how could it otherwise be, but that in the days wherein those men ruled your church, you had great plenty of such men as they were?  
But you will say, this is not to be ascribed to the religion: but to the persons that professed the religion. Well then I hope you will be contented that we do say, that the faults wherewith you do charge our religion: are the faults of such persons as professing our religion, be of no religion, and are not to be imputed to our religion, but to those irreligious persons.  
We wish after, and seek for concord in true Catholic religion, we detest and abhor licentiousness of life. We crave and beg, both of God and of men, the reviving of that discipline that God himself commanded to be exercised by his people. We embrace true and unfeigned repentance, which is (as David teacheth, Psal. 34. 
Psalm. 34. ) to turn away from evil, and to do the thing that is good. We love and practise true fasting: such as Esay the prophet requireth in the people of God. Esay. 58. 
Esay, 58.  which consisteth in merciful dealing towards such as be in our danger, and in merciful relieving of such as do lake things necessary that we are able to help them to. We call upon God for increase of zeal & devotion grounded upon knowledge. We obey all Magistrates in the Lord, & for the Lord. But how standeth your religion with obedience to magistrates: when you dare assure them of everlasting life, that will enterprise to murder a prince, as (besides your practises of old, whereof we read in histories) you did of late, assure him that murdered the Prince of Orendge, and such as should have murdered our sovereign Lady, that now reigneth over us? Yea, that Bull that Felton fixed to the bishop of London's gate, doth make it manifest, what obedience men of your mind, do use to show unto Magistrates. Sacrilege we do detest: but you have taught our Patrons & Princes to rob churches and parishes of tithes, and so consequently of the food of the soul by due administration of the word and sacraments, and of the relief of the poor, by liberal hospitality.  
Apostasy, we leave to men of your sort which are fallen away from the ancient, true, and Apostolic catholic church of Christ: and do obstinately stand in defence of that schimne that you are fallen into, notwithstanding that your falling away is made as manifest unto all men, as those things are that lie open in the clear light of the day. We are careful to keep and perform that vow that was made in our names when we were baptised: but if any of us have made an unlawful, or a rash vow, the performance whereof should tend to the dishonouring or displeasing of God any way: we do earnestly repent that ever we made such a vow, choosing rather to stand to the mercy of God in not performing such a rash and wicked vow, then to commit & greater wickedness in the performing thereof, as Herod & did in cutting of the head of john Baptist. Math. 14. 
Mat, 14.   
As for unlawful lusts, and wantonness of life & manners, we do flee from, as it is seemly for Christians. We have learned to possess our vessels (that is our bodies) in holiness and in honour. Which in deed many of us could not do, without that remedy that God himself hath appointed, which is honourable and holy Matrimony. Heb. 13. 
Hebr, 13.  Such therefore amongst us, as otherwise can not have chaste minds in chaste bodies, do choose to live with chaste wives in chaste marriage: for we have learned that it is better to marry then to burn. 1. Cor. 7. 
1. Cor. 7.  And we know what saint Paul hath written to the Ephes. concerning the dealing of some of your sort. Ephes. 5. 
Ephe, 5.  It is a shame even to speak of those things that they do in secret.  
If the indifferent reader will not say, that the vices that you have charged our profession and religion with, do more clearly agree to the popish Catholics, then to the protestants, & be in them plain signs and fruits of false religion: then will I recant and not before.   

The two and twenty Offer.  
Offerer.  
Two and twenty. Let the learned prove unto me, that their church and congregation might rightly be called Catholic, which for the space of a thousand years together, was so particular, that no man could name any certain place where their church was, or that it might be called holy, which had for so long time and space neither the doctrine of Christ's gospel taught in it, neither baptism, nor any other sacrament of Christ used to sanctify them withal, or that it could be called one church, which as soon as it grew up, & showed self to the world, was divided into so many and sundry sects of Lutherans, zwinglians, Iliricans, Caluinists, Swenfeldians, Anabaptists, and such other: or that it might be called Apostolic, which could never make an account by orderly succession and descent, from any one of Christ his Apostles, or any other Apostolic man, or that their secret, hid, & unknown congregation was ever of that majesty or authority, that it had at any one time or season, the true obedience of all christian nations, or that it was ever of that majesty or authority, that it had at any one time or season, the true obedience of all christian nations, or that it was ever able to assemble & gather universal and general counsels of all nations and Christian people, or to exercise any discipline or correction upon offenders throughout all kingdoms and regions professing Christ: or that these titles following properly applied by the scriptures and doctors to the true church of Christ, could ever be challenged by any right to their hid and unknown congregation, I mean these titles: namely, Corpus Christi, the body of Christ: Sponsa Christi, the spouse of Christ, Amica Christi, the lover of Christ, Vnice dilecta Christo, dearly beloved of Christ, Columba speciosa, the beautiful Dove, Domus Dei, the house of God, Columna veritatis, the Pillar of truth, Civitas Dei, the city of God, Civitas super montem posita, a city set upon an hill, Fons signatus, a Spring or Fountain, surely signed and sealed, Sponsa agni, the spouse of the Lamb, Mulier amicta sole, a woman clothed with the Sun, Habitatio fratrum invicem, a dwelling of brethren all together, Mont Dei, the hill of God, Sacra Anchora, the holy Anchor: Vinea Domini, our lords Vineyard: Terra viventium, the Land of the living: Ecclesia magna, the great and mighty Church: Arca Noah, noah's Ark: una, sancta, Catholica, & Apostolic Ecclesia, one, Holy, Catholic and Apostolic Church: Domus pacis, the house of peace: Domus refugij, the house of refuge: Domus veritatis, the house of truth: Societas Sanctorum, the fellowship of holy Saints: Nutrix Christianorum, the nourish of the Christians: Vxor de latere Christi, the Spouse out of Christ his side, sicut Eva de latere Adam, like as Eve was out of the side of Adam. Let the learned Protestant make proof, that these most excellent properties, and peculiar denominations and callings may possibly agree to their hid and unknown congregations and private societies, or to any other known society of the whole world, but only to the holy society, most blessed company and fellowship of the common known Catholic church of Christ, and I will then relent, yield, and recant, and not before.  
Crowley.  
This Offer may be divided into three parts. In the first the Offerer requireth a proof of that which is already proved in the answer to the seventeenth Offer. Wherefore I refer that reader to that which is written there, where he shall find that which may satisfy him in that which the Popish Offerer requireth the learn Protestant to prove first. In the second part, he requireth the Protestant to prove that the church whereof be is, hath had at some one time or other, such power and authority over the whole Christian world, as the Romish Catholic Antichristian church, hath usurped and exercised and doth still claim & exercise, where it may be suffered. To this I do say, on the behalf of that learned Protestant: that Christ himself did never exercise such authority over kingdoms and Nations, as the Antichristian Popish church hath exercised, and doth still exercise, so far foorth as it is able, and may be suffered. Neither did our Saviour Christ, give any such authority to his Apostles, as to have all Christian Nations under obedience, or to call them together to general Counsels, or to execute discipline upon them, and to correct their faults: for that power is given unto Princes, and Christ did not come to take that power from them, but he hath confirmed it in them. The Apostles therefore, and the Apostolic men that were the immediate Successors of the Apostles, even as many as God made excellent in his Church, in the time that was before Antichrist began to show himself in the estate of the papacy: were contented to leave that power to princes and did both by doctrine, and by example of life, teach all Christians to show their due obedience to Princes. But when your Bishops of Rome were become Antichristian: then they must needs advance themselves above all that is called God (that is above all Princes) and they must sit in the temple of God, and boast themselves as though they had been Gods, that so they might be known to be that man of sin that Saint Paul meant of, in that he wrote, 2. Thess. 2. 
2. Thes. 2.   
For the third part of this Offer, wherein the Offerer requireth the learned Protestant to prove that the titles which are in the scriptures and Doctors given to the church of Christ, could ever be challenged by any right, to their hid and unknown Congregation, etc. For answer to this: the learned Protestant: referreth the Reader to that answer that he hath made to the seventeenth and to the eighttéenth Offer, with this addition, that if this Offerer can prove, that ever any of these excellent properties or peculiar denominations and callings, might possibly agree to that known Antichristian church that he is of: then will this learned Protestant, relent, yield, and recant, and be an Antichristian Catholic, and not before.   

¶ A new Offer, touching the six several signs, that the Offerer calleth certain and sure signs, etc.  

Certain & assured signs and tokens of false prophets, Heretics, and schismatics.  Last of all, when these notes following, being most certain and sure signs and tokens of Antichristians, false Prophets, Heretics, and schismatics, mentioned, & manifestly expressed in divers parts of the scriptures, shall by the learned protestant be proved more aptly and truly to agree unto us of the common known church of Christ, then unto the Protestants of so many sundry and divers sects and congregations, I shall submit, yield, and recant, and not before.  
Crowley.  
When this presumptuous Offerer, shall prove that the Church of Rome that now is (whereof he glorieth that he is a member) is the true Catholic church of Christ, and not Antichristian, Heretical, and schismatical: and that the notes that he speaketh of, do not more aptly and truly agree unto him and to men of his sort, then unto us that be Protestants, (whom he calleth Antichristes, false Prophets, Heretics, and schismatics) then will I submit, yield and recant, and not before.  

The first sign and token.  
Offerer.  
First sign and token appropriated to Antichrists, false Prophets, Heretics, and schismatics, in the scripture, is, their departure from the common known Catholic church of Christ, wherein they were baptised, and first received Christian faith and religion, of the which sign and token speaketh the Apostle S. john saying: Ex nobis prodi●runt, 
1. john. 2.  sed non erant ex nobis, nam si fuissent ex nobis, permansissent utique nobiscum. They departed from us, but they were not of us, for if they had been of us (and of our church) they would (saith the Apostle S. John) have continued with us still, & not have departed from us. And now the learned Protestant, not being able to deny, that they have departed from our common known Catholic church, from our faith & religion, wherein they were first baptized, and not we departed from them, but still remaining in the profession of the same faith and religion that we first received: he must needs by the drift of Argument and reason grant also, that this first sign and token of false Prophets, Heretics, and schismatics was before spoken of the Apostle S. john, only of them and not of us.  
Crowley.  
Touching this first sign and token, which this Offerer would appropriate unto us, as unto Antichristians, false Prophets, Heretics, and schismatics: I might very well refer the indifferent Reader to that which I have written in answer to the tenth Offer. Where I have made it manifest, the the same faith and religion that we do profess and practise now, was professed & practised in the time of the Apostles, and many years after the ascension of our saviour Christ, although not so purely towards the end of those six hundredth years, as at the beginning of them, and for the space of 300. years, and more.  
But to let this Offerer and his fellows see wherein they be deceived: I will add some thing to the which I have written there: making it manifest, that this Offerer and his fellows did departed from us and from our Church, before we did departed from them and their church. They departed from us and our Church, without cause: but we did depart from their Church for just cause. When S. john wrote these words, Ex nobis prodierunt, etc. 
1. joh. 2.  They went out from us, but they were not of us, &c: the church of Rome was Catholic, Christian, Holy, and Apostolic. They therefore that did then departed from them, were Antichristian, and Schismatical: and were not of them whilst they were amongst them, and therefore they did not tarry with them. And you and men of your sort, are they, that in the days of Phocas the Emperor, did openly depart from our Catholic church, & became a schismatical Antichristian church (or rather Synagogue of Satan) persecuting the true Catholic church of Christ continually from that day to this.  
We therefore being amongst you till it pleased God to open the eyes of our understanding, so that we might see the abominations of your Antichristian religion: were not of you, and therefore we did depart from you, not leaving our Faith and Religion wherein we were baptised, for we were baptised in the name of Christ, and not of Antichrist. For though God have suffered you to devise many toys, which you do use in the ministration of baptism: yet he would never suffer you to alter the institution of that Sacrament, for you do still baptize in the name of the Father, of the Son, and of the holy Ghost. And therefore, we seek not to be rebaptized, knowing that the baptism which we received at your hands, is as effectual as that which we ourselves do minister to our Infants. We are not therefore departed from the true Catholic church of Christ: but from your Antichristian church, and we are returned again to that true Catholic church from which your sort departed, when Boniface the third, took upon him that Antichristian name of universal bishop. And us (that were borne amongst you) ye have kept from our dear mother, and have enforced us to taste of the poisoned milk of the dugs of that purple clothed Whore, your Dam of Rome. But our loving Father hath in his good time, & by his good means, brought us out from amongst you, and restored us again to our good mother (his dearly beloved spouse) the true Catholic, Holy, and Apostolic church: out of whose plentiful Dugs we do daily suck, the sweet, pleasant, & healthsome milk that feedeth us unto everlasting life.  
This mother that we are returned to, is that romish Catholic church that was in the days wherein Saint john wrote those words that you take hold of. From her did you depart, because you were not her natural children, but Bastards, borne in her house, but not of her household: and therefore, like a Bastardly brood you went out of her house, and became most bloody persecutors of her children, and so you have continued for the space now of a thousand years almost: yea, and so you do continue still.  
By the merciful goodness of our Father, working in us by his holy spirit, we do now believe, as the children of our mother then in Rome did believe. They believed then, that there is but one God the hath made all creatures, and him they glorified in the use of his creatures: and they gave thanks to him alone for those creatures, and studied to serve him only in spirit and with spiritual service, flying from th'example of the Heathen nations, that presumed to counterfeit his majesty by Images. Ro. 1. 
Rom. 1.  and so do we.  
They believed and confessed that all men are sinners, & that no man can justify himself before God: because no man can so keep the law of God, but that his own conscience shall condemn him as a transgressor, & therefore they did cleave to the mercy of God, and so do we.  
They believed that they were justified (that is, discharged of their sins) freely by faith, without the deeds of the law: and yet they thought themselves bound, to do all that God had and should make them able to do, in observing & fulfilling of the law, and so do we. Rom. 2.3.4.5.6.7. 
Rom. 2.3.4.5.6.7.   
They believed, that God making choice of them, had in mercy made them his own children by adoption, inheritors of his kingdom, & heirs annexed with his only begotten son Christ jesus: and hereof they were assured by the spirit of Christ which was given unto them, & cried in their hearts Abba-pater, Father, Father, & so do we. Ro. 8. 
Rom, 8.   
They believed, that this election & choice was made, in the fore knowledge and purpose of God, before they themselves were, and so consequently, before they either had or could do good or evil: and so do we. Rom. 9 
Rom. 9   
They believed, that as they were by the free mercy of God, Adopted, Predestinated, called, justified, and acquitted of their sins, and in God's predestination, glorified, and made like to the Image of his only begotten son Christ jesus. Rom. 8. 
Rom, 8.  so their duty was to be careful, to lead a righteous life before men, and not to be bold to commit sin (because God had in mercy discharged them of sin) but to live in a reverend awe and fear of his justice, as they that would show themselves continually thankful for his mercy, in making their own bodies a Sacrifice to God, living, holy, and acceptable to God, as their reasonable serving of God. Rom. 10.11.12. 
Rom. 10.11.12.  and even so do we.  
They believed, that their duty was to submit themselves, to all such as God had set over them in authority, & to obey them, not only for fear of punishment, but for conscience sake also: knowing that who soever resisteth the power, resisteth the ordinance of God, & doth purchase to himself damnation. And they believed that their duty was to give every man his own, and to use loving behaviour towards all men: knowing that love is the fulfilling of the law. And that being baptised, they had appareled themselves with Christ, and that they ought to walk and continue their lives in holiness and in honesty, not making provision for the flesh, to satisfy the lusts thereof. Rom. 13. 
Rom. 13.  and even so do we.  
They believed, that although God had given them liberty in the use of all his creatures: yet their duty was to have a continual regard to the infirmity of their brethren, and not to use any of those creatures to the offence of any of them. Rom. 14.15. 
Rom. 14.15.  and even so do we.  
They believed, that they, together with all other Christians else where in any part of the world, were fellow members of one body in Christ, and under Christ alone: acknowledging no universal head of that body, but only Christ jesus alone. Rom. 12. 
Rom. 12.  and even so do we.  
Thus may you see (M. Offerer) that we are not departed from the Catholic church of Rome, which was in the time of S. john: but from your schismatical and Antichristian Ramaine church, that did depart from that first Roman church in the days of Phocas the Emperor, & Boniface the third, your first Antichristian Pope.  
And now, the learned Protestant, having sufficiently proved, that his sort are not departed from the common known Catholic church, neither from that faith and religion wherein they were baptised, but do still remain in the profession of the same faith and religion that they did, by baptism, first receive: you must needs by the drift of Argument and Reason, grant, that this first sign and token of false Prophets, Heretics, and Schismatics, was before spoken by the Apostle john, only of you and of men of your sort, and not of the learned Protestant and of his company, For you are fallen from the faith of the first Roman Church, in that you have reposed trust in Creatures, and do repose trust in them still. You do call upon them, making prayers to them. You make Images of them, setting them up in places of honour, and you do kneel before them: yea, you burn Wax and Incense before them, etc.  
You repose trust in your own strength, and persuade yourself, that you are able to fulfil the law of God: and when you have broken any part thereof, you persuade yourself, that you are able by penance that you suffer, to satisfy to God for the breaking of his law, etc.  
Take to yourself therefore, this first sign and token of false Prophets, Heretics, and Schismatics: we will none of it. It is not ours, but yours, and you shall have it.   

The second sign and token.  
Offerer.  
Second sure mark, sign, and token of false Prophets, Heretics, and schismatics is, that they being thus departed from the Catholic church do of themselves, & of their own authority, without warrant, being not sent, set up a new gospel, a new faith & religion, by preaching of a new doctrine, to assemble and set up a new church and congregation.  
Of this sign and token, and great presumption speaketh the Apostle Saint Paul: Quomodo enim praedicabunt nisi mittantur? 
Rom. 10.  How shall men preach except they be sent? And in his Epistle to the Hebrews he saith: Nec quisquam sibi sumit honorem, nisi qui vocatur a Deo, quemadmodum & Aaron. Let no man take unto himself honour, except he be called of God, like as Aaron was. Certain it is, that Aaron was called unto the Office and dignity of a bishop, ordinarily by Moses, 
Exod. 4.  and by external and visible unction. Moses himself was ordinarily called and sent of God, approved by miracle, as it appeareth in the fourth Chapter of Exodus. And therefore the Apostle S. Paul, nameth Aaron, and not Moses, to signify, that all extraordinary vocations by myracies, as (Moses was) are now ceased; and we must from henceforth be ordinarily called by external unction, as Aaron was.  
When therefore the learned protestant shall be able to prove their just and due vocation ordinarily or extraordinarily to proceed of God, and not only of men, I shall then yield and recant, and not before.  
Crowley.  
In the first Period, or perfect sentence of this sure mark (as this Offerer doth term it) he chargeth us unjustly with three crimes. Whereof the first is, A departing from the Catholic church. The second is, the setting up of a new faith and religion. And the third is, the assembling of a new church and congregation. I have in mine answer to the first sign, sufficiently proved, that not we Protestants, but this Offerer & his fellows, be guilty in these three points: For they are departed from the true Catholic church, they have set up a new faith and religion: and they have assembled and set up, & do still labour to assemble and set up, a new church and congregation.  
In the rest of this sure mark of his, he wresteth far out of tune two sentences that Saint Paul hath written, the one to the Romans, and the other to the Hebrews. To the Romans S. Paul hath written thus in the 10. 
Rom. 20.  Chap. Quomodo, etc. How shall men preach, except they be sent? And to the Hebrews he saith thus, Cap. 5. 
Hebr, 5  Nec quisquam, etc. Let no man take unto himself honour, except he be called of God, like as Aaron was. By these two places, our Offerer will prove the we protestants have no lawful ministers in our Church, because our ministers be not ordinarily called by outward & visible unction, as Aaron was, & so sent forth to preach and minister, as their smeared & shaven Priests be.  
But I hope, the indifferent reader shall plainly see, how violently this man doth rack these sayings of S. Paul, to make them seem to serve his purpose. In the 10. Cap. of his Epistle to the Romans: S. Paul maketh it plain unto them, that God doth in mercy embrace all men that believing his promise, do call upon him: and thus he saith. Non enim est distinctio judaei & Greci: nam idem Dominus omnium, dives in omnes qui invocant illum, etc. There is no difference of jew, & Greek: for one is Lord of all, & rich towards all, that do call upon him. For every one whosoever shall call upon the name of the Lord shallbe saved: how therefore shall they call upon him, in whom they have not believed? Or how shall they give credit to him, whom they have not heard? And how shall they hear without a preacher? 
Esay, 52.  And how shall they preach except they be sent? as it is written. How glorious are the feet of them that preach peace, and that preach good things.  
chrysostom in his 18. Homily upon the Epistle to the Romans, 
Chrysost. in homilia 18. in 10. cap. Ad Rom.  and expounding these very words of saint Paul: saith thus. Obserua vero, supra inquit, dixit propheta, quod quisquis invocaverit nomen domini, salnus sit futurus. Sed dicet forte quisquam, & quomodo poterunt invocare eum in quem non crediderunt? Deinde & post hanc obiectionem sequitur ipsius interrogatio, nimirum quare non crediderint? Post haec & alia obiectio: poterit enim omnino dici, & quomodo credent, cum non audierint? Atqui audierunt, inquit. Deinde & alia rursus obiectio. Et quo modo potuissent audire sine praedicante? Cuius iterum subiungitur solutio. Atqui praedicarunt multi ad hoc missi scilicet: & unde manifestum quod isti sint missi illi? Tum recte prophetam inducit dicentem: Quam speciosi pedes annuntiantium pacem, annuntiantium bona? Vides, quo modo a praedicationis modo ipsos praedicatores declaret? Circuibant enim nihil dicentes aliud, quam ineffabilia illa bona, pacemque quae inter Deum & homines facta erat, etc. In english, chrysostom saith thus. But mark: He saith before, that the prophet hath said, the whosoever shall call upon the name of the Lord, shall be safe. But some man peradventure, will say, and how can they call upon him in whom they have not believed? And then after this objection, followeth his question, that is to say, why have they not believed? And after these words: another objection followeth also: for thus it might be said in deed. And how shall they believe, when they have not heard? But he saith that they have heard. And yet again, there is another objection. And how could they hear, without a preacher? The solution whereof is again set down strait after. But many have preached, which have been sent for the same purpose. And how is it plainly proved that these be they that were sent? Then doth he very well bring in the prophet saying. How beautiful are the feet of them that do declare peace, and that do declare good things? Do you not see, how he doth declare the preachers themselves, by the manner of their preaching? For they went about, uttering by speech, none other thing then those ineffable good things, & that peace, that was made betwixt God & men, etc. Thus far Crysost.  
By these words of chrysostom it is manifest, that in his judgement the note whereby preachers are known to be sent of God: is the manner of their preaching. If they preach the unspeakable commodities & benefits, that God hath bestowed upon mankind in the Mediator Christ jesus, & that peace which Christ jesus, the peace maker, ●ath ma●e betwixt God & man: then are they sent of God (saith chrysostom) for the manner of their preaching doth declare them so to be.  
And this judgement of chrysostom is according to that which S. john hath written in the fourth Chapter of his first Epistle. Charissimi, nolite omni spiritui credere, 
1. john. 4  sed probate spiritus si ex Deo sint: quoniam multi pseudoprophetae exierunt in mundum. In hoc cognoscitur spiritus Dei. Omnis spiritus qui confitetur jesum Christum in carne venisse, ex Deo est: & omnis spiritus qui soluit jesum, ex Deo non est, & hic est Antichristus de quo audistis quoniam venit, & nunc iam in mundo est. Most dearly beloved (saith S. john) believe not every spirit, but try the spirits whether they be of God or no: for many false prophets are gone out into the world. By this is the spirit of God known. Every spirit, that confesseth that jesus Christ is come in the flesh, is of God: and every spirit that divideth jesus, is not of God, & the same is Antichrist, of whom ye have heard that he cometh, and even now he is in the world.  
These words of the Apostle S. john, do make manifest and plain that judgement of chrysostom: which is, that the preachers which are sent of God, are not so well discerned from them that are not sent of God, by any outward sign or token, as by the manner of their preaching.  
If they confess jesus Christ to be comen in the flesh (saith S. john) then undoubtedly they be of God: but if they divide jesus, then without all doubt, they are not of God, but they are then of Antichrist. But we which be Catholic Protestants, do confess that jesus Christ is comen in the flesh, and the Popish Catholics do deny him to be comen in the flesh: Therefore we be of God, and be sent of him, and the popish Catholics, are not of God, neither are they sent of him, but they are of Antichrist, and are his messengers.  
The Offerer and his fellows will deny the latter part of the Minor proposition (that is) that they deny Christ to be comen in the flesh: therefore, the learned Protestant must prove it.  
For proof that the popish Catholic doth deny Christ to be comen in the flesh: the learned Protestant saith thus. Who soever doth divide jesus, doth deny him to be comen in the flesh: but the popish Catholic doth divide jesus: therefore the popish Catholic doth deny Christ to be comen in the flesh.  
Here the popish Catholic will deny, that he divideth jesus. To this the learned Protestant must say, that by interpretation jesus doth signify a Saviour. But the popish Catholic doth divide the Saviour, he doth therefore divide jesus.  
And if the popish Catholic will say, that he divideth not the Saviour, than the learned protestant must say, that the popish Catholic doth ascribe part of his salvation to Christ, and part to his own works, and to the merits, of holy Saints. He doth therefore divide the Saviour: and so consequently, he denieth jesus to be come in the flesh. For Christ his coming in the flesh was to save sinners. 1. Timoth. 1. 
1. Tim. 1.  Yea, and he was called jesus, because he should save his people from their sins. Math. 1. 
Mat. 1.  And as there is but one God, so there is but one Mediator betwixt God and man, & the same is the man Christ jesus. 1. Tim. 2. 
1. Timo. 2.  And he it is that hath taken upon him our infirmities, and upon whom the correction due to our sins is fallen, & by whose stripes we are made whole. Esay. 53. 
Esay, 53.  Yea, and it is he that hath trodden the winepress of God's wrath alone, & there was none to help him. Esay. 63. 
Esay, 63.   
Thus much may the learned protestant conclude against the popish Catholic, out of the words of S. john, as they he translated out of the Greek & allowed of by those popish Catholic Fathers of the last general counsel holden in Trident. If this Offerer or his fellows will find fault with this translation: Let them take heed of that horrible curse the those fathers have denounced, against all such as shall mislike with any thing that the general counsel did like well of.  
But it may be, that for advantage to be taken against a protestant Catholic, the holy Father of Rome will dispense with the decree, & allow this Offerer to flee to the Greek text, or to some translation that is more agreeable to the Greek than this translation is. But that will not help. For the gréek hath it thus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which doth not confess: & that is as much as to say, He that doth deny: And by those places of scripture that I have cited, it appeareth manifestly, that who soever taketh not Christ to be his only & alone saviour, but ascribeth some part of his salvation, either to himself or to some other: the same doth in deed deny Christ to be any saviour at all, & so to have taken upon him man's nature, and to be comen in the flesh.  
Thus (by the help of chrysostom) the learned protestant, hath made it plain to the indifferent reader, that S. Paul, writing thus to the Romans. (How shall they preach except they be sent?) Had no such meaning as this Offerer doth bear the world in hand that he had. That is: that no preachers can be thought to be sent of God, but such only as are allowed of, by some popish Prelate.  
S. Augustine in his Dialogue of 65. 
August. in Dialog. 65. questionum.  questions (if that book may be called his) hath this question in the later end of that book. Quot genera sunt Apostolatus: vel quale nomen sit Apostolus, volo cognoscere. I am willing to know (saith Orosius) how many sorts of Apostleships there be, or what manner name this name Apostle is. The answer that saint Augustine is supposed to make, is thus. This name Apostle is interpreted to signify, sent. Of Apostles or messengers there be four sorts or kings. One sort are sent from God, & not by men: another sort are sent from God, but yet by men: a third sort, are sent by men only: and the fourth sort are sent of themselves. From God only, was Moses sent: from God, & by man, was josua sent: by man only are such sent, as by the favour of the common people, are advanced to the office of priesthood, as in our days many are. Of themselves are sent, such as be false prophets: then Orosius asketh another question, which is the last question of that book. Quomodo possumus scire, qui mittatur a Deo? How may we know (saith he) who it is that is sent of God? Augustine answereth. Illum cognosce missum a Deo, quem non paucorum hominum laudatio, vel potius adulatio eligit, sed illum quem & vita & mores optimi, & apostolicorum actio commendat sacerdotum: vel etiam qui universorum populorum iuditio comprobatur, qui non appetit praeesse, qui nec pecuniam dat ut Episcopatus honorem acquirat. Nam qui praeesse festinat, quidam patrum eliganter expressit dicens: sciat se non esse Episcopum, qui praeesse cupit, non prodesse. In english thus, Know this, that not the man, whom the commendation, or rather the flattery of a few men doth choose, but he whom both life and manners of the best sort, & the action of Apostolic priests doth commend, is sent of God: or else that man that is allowed of by the judgement of all people, such a one as desireth not to bear rule, & that doth not give money that he may obtain the honour of a bishop. For he that is hasty to bear rule, is by one of the Fathers, finely painted out in this saying: let that man that coveteth to bear rule, and not to do good: know that he is no bishop.  
In these words of S. Augustine, it appeareth, that in his judgement, it is not the ordinary calling and external unction, that we should look unto, when we be desirous to know, what preachers be sent of God: but it is their good life, & the good liking that good men have of them: yea, and the good opinion that all men are enforced to have in them, because they see in them no sign of ambition, or desire of honour, but contrariwise, that they are desirous to be occupied in doing good. By these signs (saith S. Augustine) ye shall know that they are sent of God. So that as Chrysosostome saith, that they are known by the manner of their preaching: so S. Augustine doth say, that they are known by their life.  
But now, the Offerer (or some of his friends) will say, that S. Augustine is against us in these words, Et apostolicorum actio commendat sacerdotum. In english thus. And such a one as the action of the Apostolic priests doth commend. These Apostolic priests, must needs be popish Catholics, (in the judgement of this Offerer & his fellows:) for with them, only Peter is the Apostle: and Rome, the Apostolic seat, because (as they imagine) Peter was bishop there 25. year, & left his power, & authority there with his immediate successor. But who was that successor, they are not yet agreed: for some of them say it was Clement, & some say it was Lincus. But this is their conclusion: that whosoever is bishop of Rome, must needs have Peter's authority by succession in that seat, although he be in life, & doctrine, never so unlike, or contrary to Peter. And none may be accounted Apostolic, but such as be of or under the obedience of that Apostolic succession: but by the circumstance of S. Augustine's words, it appeareth that he taketh them for Apostolic priests, that are most like unto the Apostles in life and in doctrine, and in painful travel, and in continual care to do good in the Church of Christ. Such are not the popish Catholics, for all their care is (as in the Decrees of their general Counsels it doth appear) to advance themselves in degree, above all other sorts of men, and to maintain themselves in that high estate. And they are even the same men that are spoken unto in those last words that I have cited out of S. Augustine: sciat se non esse Episcopum, qui praeesse cupit, non prodesse. Let that man, which coveteth to bear rule, and not to do good, know: that he is no bishop.  
But let us now see what this Offerer hath cited out of the fift Chapter to the Hebrews. 
Heb. 5.  Nec quisquam sibi sumit honorem, nisi qui vocatur a Deo, quemadmodum & Aaron. No man taketh honour unto himself, except he be called of God, as Aaron was. First I must note, that this Offerer hath not dealt simply, in that he hath translated these wroodes thus: let no man take unto himself, etc. For by this translation, it seemeth to be a commandment given, or a rule set down by the Apostle: which rule must needs be kept in the admitting of all such as shallbe ministers in the church of Christ. So that who soever is not admitted according to that rule, may not be taken for a Catholic minister, nor his ministration allowed of.  
But let us see in what meaning the Apostle did write the words. The circumstance of the text doth make it plain, that the Apostles purpose was to prove, that Aaron's priesthood was at an end, and that the high priests that had been made after the Order of Aaron, were far inferior unto Christ, that is our high Priest, not after the Order of Aaron, but of Melchizedech. And yet our Saviour Christ was no usurper: for he was called of God as Aaron was. And herein he was like unto Aaron. But in that Aaron, and such as were made high Priests after his Order, did offer Sacrifice for their own sins, Christ was nothing like them, for he needed not to offer for any sins of his own, sith there was no sin in him.  
But how maketh this for our Offerers purpose? The Apostles meaning was to prove that Aaron's Priesthood was now come to an end, and must now give place to the Priesthood of Christ, which should never have an end. And our Offerer would prove by this place, that all such immediate callings, such as the calling of Moses was (wherein God used no mean) are now ceased: and that we must from henceforth, be ordynarily called by external unction, as Aaron was. And what is this other, then to set up the carnal Priesthood of Aaron again, and to disannul the spiritual and everlasting Priesthood of Christ, directly contrary to the meaning of the Apostle in this place alleged by this Offerer?  
We do not hold or teach, that every man may thrust himself into the ministry without orderly calling: or that any man may take unto himself the honour of the calling, not being called of God as Aaron was: but we do both hold & teach, that such as shall minister in the Church of Christ have an inward calling from God, and be outwardly admitted by man. But that this admission must be by outward unction: such as was used in Aaron's Préesthoode, or such as the Antichristian Catholics have devised, and do use, that we do flatly deny, because the Apostles never taught any such manner of admission, S. Paul hath taught. 1. Timoth, 3. 
1, Timot, 3,  That such only are to be admitted into the ministry, as be qualified so as in that place he hath prescribed: Yea none is admitted, but such as do confess that they are inwardly drawn there unto, and have determined to continue the whole course of their life in that service of God, and to employ themselves wholly therein, seeking to set forth God's glory in the edification of his Church. And then they are not admitted without invocation and prayers made unto God, and imposition of hands, and such other Ceremonies as have some ground or foundation in the holy scriptures. Which we use not as things of necessity, that may not be altered or left: but as things indifferent, which may be used so long as the use of them may edify, & left when such as have authority over us shall see the contrary. But your Antichristian unctions, we can no skill of.  
Thus having proved (as I think) sufficiently, that we Catholic Protestants, not being departed from the first Roomish catholic Church, but continuing in the same faith and religion, that was professed and holden by that catholic Church: are not Schismatical, but catholic: And have our authority from Christ, as that first Roomish catholic Church had, & do by that authority call & admit such ministers, as by such outward tokens as saint Paul hath mentioned, 1. Timoth, 3. do appear or seem unto us to be called of God. And having thus admitted them: we appoint them to minister in the church of Christ, (so nigh as possibly may be) even according as Christ jesus commanded his Apostles to minister his word and Sacraments.  
Now M. Offerer, having thus proved our just and due vocation, ordinarily to proceed of God: I require you to yield and to recant, as you have promised to do.   

The third sign or token of false Prophets.  
Offerer.  
The third sign and token, of false Prophets, Heretics & Sismatickes, is, that they being first departed from the Catholic Church, & secondarily not called, do forthwith all of themselves preach and teach contentiously and seditiously against the doctrine before time taught of the common known Catholic Church of Christ, as against the Sacraments of Christ his Church, by a flat denial of many of them, against the real presence of Christ his body in the holy Eucharist, against the blessed sacrifice of the Mass propitiatory both for the live and dead, against penance, and the worthy fruits thereof, by fasting, watch, prayer, and all straightness of life, against vows, invocation of saints, prayer for souls departed, and finally against the Church itself, flatly denying, that Christ hath here upon earth any spouse or visible Church here to be heard speak, perceived or seen. The Apostle S. Paul in admonition giving unto us, to be ware of this sign and token saith: 
Hebr, 13,  Doctrinis varijs & peregrinis, nolite abduci. Be not you led and carried away with these divers and strange doctrines: so termed of the Apostle S. Paul, because they are not agreeing, but contrary to the received and common known doctrine of Christ his catholic Church. When therefore the learned Protestant shallbe able to prove, that they and their congregations are not the raysers up of these contentions and strifes, by their preaching of these strange doctrines, but we, that are members of the Catholic Church, than I will submit and recant, and not before.  
Crowley.  
To the first part of this sign or token, this Offerer may think himself sufficiently answered already, more than once. We Protestant Catholics, are not departed from the true Catholic Church, neither are we without our ordinary calling from God, and by men. Being ordinarily thereunto called: we do preach, not contentiously and seditiously, but constantly and sincerely. Not against that doctrine which in time paste hath been taught in the commonly known Catholic Church of Christ: but against the new doctrine of Antichrist, preached in the commonly known Antichristian catholic Church.  
Against the Sacraments of Christ we preach not, neither do we flatly deny any of them: but we do teach the right use of them, and we do deny those other to be Sacraments, which your antichristian Church hath enforced upon us as Sacraments, which do not agree with the definition of a Sacrament. As is already declared, in the answer to the first and to the eleventh offers.  
Against the real presence of Christ's body in the holy Eucharist after that gross and carnal manner that you do teach it to be present: we do preach in deed, and are by S. Augustine admonished so to do. Ad Dardanum. Epist, 57 
August. Epistle, 57  Cavendum est, etc. We must take heed, that we do not so build up the divinity of the manhood in Christ: that we do take away the truth of his body. We do know, and we do teach, that our Saviour Christ is present in the holy Eucharist, and doth therein exhibit himself to the worthy receiver, that is to the faithful, that hath by due examination prepared himself, and so cometh to the Lords table & receiveth that holy Eucharist. And we teach the such a one so prepared, receiveth as the faithful Apostles did Panem Dominum: that bread which is the Lord. But the unfaithful, do as judas did, receive Panem Domi●i contra Dominum. The lords bread against the lord Augustine, Tract, in john, 59 Against the Sacrifice of the Mass, which you do call blessed, 
August. in Ioh, Tract. 59  and propitiatory, both for the live and the dead, we do preach in deed: and that not without just cause. For in the tenth chapter of the Epistle to the Heberews, 
Hebr, 10,  it is written. That Christ jesus hath by one Sacrifice made perfect as many as be made holy. And that the divine majesty, hath so blotted out the sins of his elected, so made perfect, that he will never remember them any more: 
1 john, 2,  and that therefore there is no more sacrifice for sin. And in the second chapter of S. john's first Epistle, we are assured, that Christ jesus the righteous, is the propitiation for our sins. Your opinion therefore concerning a Sacrifice propitiatory to be offered in your Mass: is blasphemous, and doth derogate from the glory of Christ, who is our only mediator, whose mediation is sufficient, and needeth no help of your massing Préesthoode. Your penance also, is in some part blasphemous, as in that you teach your ghostly children to satisfy to God for their sins by such works as you enjoin them to do. And the fruits thereof (which you call worthy) as fasting, watching, praying, and all straightness of life, are superstitious and Hypocritical: and therefore we speak against them. Your vows, your invocation of Saints, and your prayers for the souls departed, are superfluous, and in your meaning, superstitious, & in very deed very wicked & blasphemous. For what need hath a Christian to add any vow, to that which is made in baptism, sith no man can truly say, that either he hath or could perform that vow so, but that God might justly charge him with the lack of performance thereof? That vow is to forsake the devil and all his works and pomps, the vanities of the wicked world, and all the sinful lusts of the flesh. To believe all the articles of the Christian faith: and to keep all the commandments of God, all the days of our life. If this vow be so strait, that not one amongst thousands can be sound that doth not fail in performing of it: then is it more than superfluous to add any other, which may seem to be more strait, and hard to be performed then this is, or seem to be. Your praying unto Saints also is superfluous. For God himself, that is all sufficient, and able to do for us all that we do or can desire, yea and much more than we can devise to crave of him, hath commanded us to call upon him: yea and he hath promised to hear us, and to give us cause to glorify him for our deliverance. In the 50. Psal, 
Psalm, 50.  the prophet David saith thus in the person of God himself: Jnuoca me in die tribulationis, eruam te, & honorificabis me. Call upon me in the day of thy trouble: I will deliver thee, & thou shalt honour me. And in the Psalm, 81, Open thy mouth wide, 
Psal, 81, &, 145.  and I will fill it. And in the Psa, 145. The Lord is hard at hand with every one that calleth upon him, which everyone the calleth upon him faithfully. Esay the Prophet cha, 63. 
Esay, 63,  Made his prayer unto God, not to Abraham, not to Isacke, not to jacob. The apostle Paul bowed his knees (that is to say, he prayed) to the father of our Lord jesus Christ, that is the divine majesty, not to the Saints or holy Angels. Ephe, 3. 
Ephes, 3,  Our Saviour Christ teaching his scholars how they should pray, saith thus When thou wilt pray, enter into thy chamber, and when thou hast shut thy door pray unto thy father in secret, and thy father which seeth in secret shall give unto thee. And again he saith. On this wise therefore shall you pray. Our father which art in heaven, etc. Math, 6. 
Math, 6.  By these places of Scripture and many other, we are encouraged to make our prayers unto God: and to be assured that he doth hear us, and that he will grant our petitions. For he is both able and ready to help us: as a most mighty and merciful father. It is therefore a thing altogether vain and superfluous and unnecessary to make any prayers to any other.  
In like manner, it is a thing altogether unnecessary to make prayers for the souls departed. For if they be departed in the Lord, they be happy, and blessed as we are certified by that voice which came from Heaven Apo, 14. 
Apoc, ●●.  And on the contrary, if they departed not in the Lord: then are they most unhappy and cursed, so that thereiss no salvation for them. Nothing that we can do, can profit them. So that in the one case, they do not stand in need of our prayers: and in the other, our prayers can do them no good. Your prayer therefore for the dead, is altogether superfluous, and unnecessary. Your opinion in this point, is grounded upon no Canonical Scripture, but upon an imagination that you have conceived, concerning the meaning of judas Machabaeus, 2. Mach, 12 
2, Mach, 12.  Of what authority the book is, may appear in that which Saint Jerome hath written in his preface upon the books of Salmon. 
Hierom, praef. in pruden. Solomon.  Thus hath Saint Jerome written there. Sicut ergo judith, & Tobiae, & Machabeorum libros, legit quidem Ecclesia, sed eos inter canonicas scriptura; non recipit: sic & haec duo volumina, etc. In English thus Even as the Church doth (in deed) read the books of Judith and Tobias, and of the Machabies, but doth not receive them amongst the canonical Scriptures: even so, she may read these two books, (meaning the Book of wisdom and Ecclesiasticus) to the edifying of the people, but not for the confirming of Ecclesiastical doctrine. By this it appeareth, that the foundation of your imagination, is very weak, and not sufficient to bear that weighty building that you do lay upon it. Which is as weighty as an article of our faith. The authority of that book, may be seen also, even in the last lines of the book: wherein the author doth show himself to stand in doubt, whether he had done so well as he wished to do: and in case he had not, he craveth pardon at the hands of his readers And he useth a similitude to move his readers to pardon him. Which is not found in any of the writers of the Canonical scriptures. And in the latter part of the 14. Chapter of that second book of the Machabies, 
2, Macha, 14,  theris great commendation given to one Razias, for that he did murder himself: which can not make for the credit of the author of the book, neither of the matter contained in the book. But let the book be of as great authority as this Offerer would with it to be: what hath judas Machabaeus done, that may move us to think that he had any such meaning, as this Offerer and his fellows do imagine the he had. The Historian saith, that after the Army of Gorgias, was by the mighty power of God put to flight: judas (having gathered his army together) came to the City Odolla. And when the seventh day was come, and they were purified, 
2, Mach, Chap, 12.  according to the custom: they did in the same place spend the time of the Saboth. And the next day following, judas came with his company, to take up the dead bodies of them that were slain, and to bury them with their fathers, in the burial places that belonged to them. And they found under the garments of them that were slain, certain of the gifts that had been offered to the idols that were at jamnia, from which the law had commanded the jews to abstain. It was therefore made manifest to all men: that this was the cause wherefore they were slain. The whole company therefore, did commend the just judgement of the Lord: which had made manifest the deeds that had been hid, and kept secret. And so they gave themselves to prayer: and besought God, that the fault which had been committed, might be blotted out of memory. But, the most valiant man judas, exhorted the people to keep themselves without sin, having even before their eyes those things that had happened, for the sins of them that were slain. And having ended his Collation, he sent to jerusalem 12, thousand drachmas of silver: that sacrifice might be offered for the sins of them that were dead. Thus far goeth the report of that which was done by judas Machabaeus.  
This is translated out of that latin text that the Tridentine council hath allowed of, which text this Offerer and his fellows, may not disallow of. In the Greek the sense is uncertain, and hardly can there any certain sense be gathered in this place. And this one thing I must note, that where as this vulgar translation hath 12. thousand drachmas, the Greek hath but two thousand drachmas, which together with the rest of the circumstances of the text, do cause me to think, that judas needed not to make any collection of money to be sent to jerusalem. For y●●●m being no greater, he might very well spare it out of his own treasure, as it may be supposed. Having therefore ended his collation or contion which he made to the whole company of his Soldiers, that then were about him (wherein he exhorted them to consider of that which had happened, and to take warning thereby, to be careful to keep themselves from sin, lest the like should fall upon them also) he sent that sum of money to jerusalem, that Sacrifice might be offered there, for the sins of them that were dead. Slain (by the just judgement of God) for that contrary to the law, they had taken to their own use, some of those things that had been offered to the Idols of jamnia.  
But what? Shall we think that judas Machabeus (being a man so precise in observing the law of God, as in this History it doth appear that he was) would cause any new kind of Sacrifice to be devised, or that he would cause any of those Sacrifices, that Moses had by God's direction commanded to be offered: to be used for any other purpose, then for those purposes, that God himself had ordained them for? If you will read the whole levitical law throughout: you shall not find, that ever God did command any Sacrifice to be offered for sin, other than that which is called a sin offering, and was to be offered for penitent sinners, in such sort as the law doth prescribe, which was in the presence of the penitent sinner himself, laying his hand upon the head of the Sacrificed beast, thereby signifying that it was he that had deserved that death, which that innocent beast was there and then to suffer. The sacrifice therefore, which judas would have to be offered at jerusalem, must needs be of that kind which is called a peace offering: and was to be used for the pacifying of God's wrath, which should at any time, by any occasion, be bend, either against the whole people, or against any one sort of the people, for any offence committed amongst them. judas therefore, considering, that God might in justice (as often times he had done) visit the sin of the fathers upon the children, even to the third and fourth generation, in them them that committing willing and wilful sin, had showed themselves to be haters of his majesty: feared lest this just judgement should be executed upon such amongst his people, as remained yet alive, and were of the posterity of them that were already slain, for that wickedness that they had committed.  
The writer of the history therefore, hath done great wrong to judas, in that which he addeth to the end of this part of this History. Bearing his readers in hand, that judas meant to redeem by Sacrifice, the sin that the slain had committed, and to teach, that to pray for the dead, that they may be released of their sins, is an holy, and an wholesome cogitation.  
Thus, if this offerer and his fellows will, they may see, upon how slender a foundation, their opinion concerning praying for the souls departed, is builded. I do conclude therefore, that their vows, their invocation of saints, and praying for souls departed, are superfluous: Yea and as they have conceived opinion of them: superstitious, and as they do use them, very impious.  
But finally, this Offerer doth charge us with speaking against the Church itself: flatly denying, that Christ hath here upon earth, any spouse or visible Church, to be heard speak, perceived or seen. Here I must say, that this Popish offerer doth offer the Protestants open wrong, in charging them with that which never any one amongst them (that is learned) hath affirmed, spoken or thought. It may be, that some such amongst the Protestants, as have not had the knowledge of the art of reasoning, have been by captions manner of reasoning brought into such a maze that they could not deliver themselves from the captious Arguments, that these subtile Popish Catholics do use to frame. And so have seemed to be convinced, and enforced to grant, that Christ hath no visible Church here upon earth: but such amongst the Protestant Catholics as do know how to answer such captious arguments, are able and have always been able, to use such distinction as by the Art of reasoning are allowed to be used, and thereby to make it plain, to as many as be not wilfully blind, that Christ's Church that is here upon earth, may in one respect be said to be visible, and in another respect, the same Church may be said to be invisible.  

2. Timot, 2.  The Apostle Paul, writing to Timoth, 2, Epist, 2, chapter saith thus. Firmum fundamentum Dei stat, habens signaculum hoc. Cognovit dominus qui sunt sui, etc. The foundation of God, standeth firm and sure, and hath this sure seal. The Lord doth know who be his. And let that person that calleth upon the name of the Lord, depart from evil. Here the Apostle Paul doth make the Church of Christ (here on earth) invisible: as known only to the Lord, and not unto any man. For none but only God doth know, (or can know) who they be, whom he hath chosen to be enheritors of his kingdom. Yea none but only God, which hath chosen them before the beginning of the world. And such only are, that Church that may rightly be called the church of Christ. And such have a care to do, as Saint Paul doth there exhort, when he sayeth: Let every one that calleth upon the name of the Lord, depart from evil. And in so doing, they do in some sort make it known unto men, that they be the elected and chosen children of God. But this knowledge can not be so certain, that any one man may be thereby assured of the election of an other, because he seeth him departed from evil. For gods sercet election can not be certainly known by any outward signs: & therefore, the church of Christ (as it consisteth of the number, that God hath in his secret election appointed to be enheritors of his kingdom) may rightly be said to be invisile, as known only to God, and unknown unto men.  

2, Timoth, cap. 2,  But as it followeth in the same text of S. Paul to Timoth. As in a great house there are vessels, not only of gold and of silver, but of timber and of clay also, some appointed to honest uses & some to dishonest: even so is it in the Church of Christ (which is the household of God) some are of one sort, and some of an other. And this mixed multitude is visible, and known to be that number of people that beareth the name of Christ and is called christian. And in this multitude are those elected and chosen children of God that may rightly be called the church of Christ: & in this respect, may the secret church of Christ, be called visible. 
Math, 13.   
This thing doth our Saviour Christ set forth plainly in the parable of the net, that being cast into the sea doth draw together fishes of all sorts: but when this net is drawn to the shore, the fisher men do choose out the good fishes, and cast away the other as unprofitable. And again in the parable of the field: both the good grain and the tars do grow together, and the field is called the corn field, and not the field of tars, till the time of the Harvest be come: but then the good grain is gathered into barns, and the tars are bound in bundles to be burnt in the fire. Even so the open and known church, (which is visible, seen and heard) consisting of men, women, and children of all sorts: continueth, and shall continue a mixed multitude even till the harvest (which is the end of the world) shall come. And then he that now doth (alone) know his chosen Church, shall make the same known to all men, by receiving them to himself, and by refusing of the rest.  
Thus this Offerer and his fellows may see how the Church of Christ may be said to be invisible, and yet not denied to be visible. But it is manifest what stone it is that these men do stumble at. They are persuaded, that the Church of Christ, must needs be always in such flourishing estate here on earth, as the Church of Room is now, and as it hath continued for many years together: But they should consider, that the woman the S. john saw Apoc, 12. 
Apoc. 12.  was driven into wilderness by the cruelty of the Dragon, (as I have noted in mine answer to the ninth offer) and yet she is still clothed with the Sun, and hath the moon under her feet, and is crowned with the 12. stars. Yea she is the City situated on the hill, the light of the world, and the candle set on the candlestick: as she was even in those days of horrible persecution, when the Bishops of Room, had no dwelling place in Room, nor the Christians in Room, any open Church to meet in, for their exercise of Christian religion. Look well to that which I have written in answer to the ninth offer: and then I hope you will not charge us as you have done.  
As touching the admonitton that S. Paul gave to the Hebrews, 
Hebr, 13.  in the 13, Chapter of that Epistle: I wish you to weigh it well, and to consider the time, and what doctrine was usual in that time wherein the words of that admonition were written. Which if ye would do, you should find that your doctrine, for the real presence of Christ's body in the holy Eucharist: for the Sacrifice of the mass, and the propitiation of sins, both of the quick and the dead thereby: for your penance, with the fruits thereof: your straightness of life, your vows, invocation of saints, and your prayer for souls departed, and such like: are the various and strange doctrines, that Saint Paul doth warn you of. For all those doctrines were strange in those days, and scarcely was any one of them heard of. Think therefore that S. Paul sayeth unto you be not led or carried away, with the divers and strange doctrines, of Transubstantiation, of massing for the quick & the dead, of satisfying for sins, by penance enjoined by a ghostly father, by fasting, watching, praying, vowing, invocating of Saints, etc. For they are not agreeing, but contrary to, the received and commonly known doctrine of Christ's Catholic church. When the Popish antichristian catholics can be able to prove that the high Priests, Scribes and Phariseis, were not the raysers up of those contentions and strifes, that were stirred up, in the days wherein Christ and his apostles preached in jerusalem and jewrie, but Christ & his apostles, by preaching the doctrine of the Gospel. And that the contentions and strifes, that have been, and be still stirred up in our days, have not been, nor are still stirred up by them, by their preaching and maintaining of their strange doctrines of transubstantiation & such like: but by us, that being members of the most ancient Catholic Church do preach the same catholic doctrine, that Christ and his Apoles did preach and none other: then will I recant and become a Papist and not before.  
And because I have (in the judgement of all indifferent readers) sufficiently proved, that which this Offerer hath in this Offer required the learned Protestant to prove: I do require him to do as becometh an honest man in performing his promise. Which is to submit himself, and to recant, although hitherto he have refused so to do.   

The fourth sign and token of false Prophets.  
Offerer.  
Fourth sign and token of false Prophets, Heretics and Schismatics, is, Schisma in Ecclesiam introducere. To bring into the Church of Christ by their doctrine, schism, division and separation of one member from another, and of the whole mystical body from the true head jesus Christ. For where as the health and salvation of Christ his flock and people doth most chiefly consist in peace, concord, and unity, they therefore which by Schism do divide and disperse his flock, and of one society and fellowship before, do make many and divers, they in not spareinge nor preserving in unity the flock of Christ, are become ravening Wolves. Th'apostle S. Paul knowing the great danger and hurt uprising of Schism, doth most humbly beseech us with all diligent circumspection to avoid the same, saying: Obsecro vos fratres per nomen domini nostri Jesu Christi, ut idipsum dicatis omnes, & non sint in vobis schismata, sitis autem perfecti in eodem sensu, & in eadem sententia. 
1. Cor, 1.  I beseech you brethren by the name of our Lord jesus Christ, that you say all one thing, and that there be no schism amongst you, but be perfect in one mind, and one meaning. Now if the learned Protestant shallbe able to prove, that where as about the time of threescore years and above, we were all (not only in this realm, but universally in all other realms professing Christ) of one church of one faith and religion, and of one unity therein: if he shallbe able to prove, that this late Schism, whereby we are so divided and dispersed, that some are become Lutherans, some zwinglians, some Caluinists, some Puritans and Annabaptists, did proceed from us, and from the common known Catholic Church of Christ, and not wholly from their private Church and congregations, and of the deceitful and false doctrine by them preached and taught, I shall then stay no longer, but yield and recant, and not before.  
Crowley.  
They that be the bringers of Schisms and divisions into the Church of Christ, & c? may rightly be said to be false Prophets, Heretics, and Schismatics. And th'apostle Paul doth very well and loovingly exhort and beseech us, even in the name of our Lord jesus Christ, to be all of one mind and that there be no Schisms amongst us, etc. But now, the learned Protestant must prove that the late Schism (whereby the people of all Christian realms, are divided into Lutherans, zwinglians, calvinists, Puritans and Anabaptists,) did proceed from the common known Catholic Church of Christ, and not wholly from the Protestants congregations and from their deceitful doctrine: otherwise, there is no hope that ever this Offerer will recant and yield.  
Well, let us see what may be said to this offer. First (as I do understand the words of this Offerer) he affirmeth that till it was within the space of threescore, and some odd years, last passed, there had been no Schism brought into the Church of Christ: so that before that time, all were of one Church, of one faith and religion, and of one unity therein. And thus he hath discharged all those old Heretics that troubled the Church of Christ in the beginning of the preaching of the Gospel amongst the nations, & from thence forth, till it was within threescore & odd years, before the time wherein he made this offer. None of them may be taken for false Prophets, Heretics, or Schismatics: if this be the meaning of this offerers words, as I think it must needs be. But how soever this offerer and his fellows, do account of these men that then brought Schisms into the Church of Christ: we Protestants do deem them to be false Prophets, Heretics, and schismatics, yea and members of antichrist, and we do by all means possible shun their doctrine, and teach all other Christians to shun them also.  
It may be that this offerer meant not of any other false Prophets, Heretics or schismatics: then such as have troubled the Church of Christ within these threescore and odd years last passed: and therefore he beginneth with Luther, Zuinglius, etc. But if that were his meaning, than I must tell him, that he and his fellows (the antichristian catholics) are the false Prophets, Heretics and Schismatics, that have troubled the Catholic Church of Christ all this while, & many hundrethes of years before, even ever since the days of Phocas the Emperor, and the days of Boniface the third, their first Apostatate Bishop of Room.  
As for Luther. Zuinglius, and calvin, they did but depart from the antichristian Schismatical Church, wherein then had been fostered, and joined themselves to the true catholic Church of Christ: even as the Apostle Paul leaving the Hypocritical profession of a Pharisey, wherein he had been brought up even at the feet of gamaliel (the good Pharisey) joined himself to the Church and religion of Christ, which was not a forsaking of the law, but a cleaving unto him that is the perfection of the Law.  
Luther, Zuinglius, and calvin, did not take upon them to be authors of any new religions: but they embraced, and laboured to maintain, that old religion, that had been planted by the Apostles, and professed by their immediate. successors. And as they could, they did endeavour, to purge it of all such filth as you (M. Offerer,) and your predissessors had begrimed it with.  
If in this business, they did not so well in all points as they wished: yet their meaning being good, they are to be held excused. Though they did now and then build timber, straw and stubble: yet so long as they did lay no new foundation, but did set all their building, upon the rock Christ which is the right foundation, and the only foundation, for Christians to build upon: they shallbe saved, as S. Paul hath assured us. 1, Cor, 3. 
1, Cor, 3.   
We Protestant Catholics, do esteem of these men, none otherwise, then as of faithful labourers in the Lord's harvest, and careful followers of Christ jesus. If they did in any point go astray (as being men they might, and undoubtedly did) our profession is not to follow them. Their profession was to follow Christ, and so is ours.  
The learned Protestant therefore may conclude, that not the known catholic Church of Christ, but the known antichristian Church of Room (whereof this Offerer and his fellows are members) have by their doctrine, brought into the Church of Christ, Schism Division and separation of one member from another, and of the whole mystical body, from the true head jesus Christ. For you enforce all such as will enjoy any outward peace in this life, to submit themselves to the state of the papacy, as to their universal head here upon earth, directly contrary to the commandment of Christ, Math, 23. 
Math, 23,  See that you do not name any man, your common father upon earth: for one is your father which is in heaven. Neither be ye called masters: for Christ only is your master. If we will enjoy peace amongst you, we must learn to say thus. Our most holy father the Pope's holiness: is head of the universal Church of Christ. And we must acknowledge, that his college of Cardinals, and the Prelates, that he calleth together in his general councils, binding them by an oath to maintain the estate of your antichristian Church, are our masters or teachers (for such masters our saviour Christ spoke of at that time) and what so ever they shall teach, that must we believe, although we do know and see, that they do teach directly contrary to that which is taught by the holy ghost in the Scriptures.  
The peace therefore, the concord, and the unity, that you do maintain is not in verity and truth: but in impiety and false religion. By your Schism, (wherein you are grown exceeding strong) you have dispersed the flock of Christ, which was at the first but one society and fellowship. In not sparing nor preserving the unity of that flock: you have made yourselves known to be, the same ravening wolves, that the Apostle S. Paul spoke of Acts, 20. 
Act, 20.  Ego scio, (saith S. Paul) I do know, that after my departing from you ravening wolves shall enter in amongst you, not sparing the flock. And from amongst yourselves, there shall rise up men that shall utter froward speeches, that they may draw scholars after them.  
Not from the common known Catholic Church of Christ therefore (whereof we Protestants are members) but from the now known antichristian Church (whereof this offerer and his fellows are members) did that Schism, proceed, that this Offerer speaketh of. For by the deceitful & false doctrine that they have taught, and by their bloody tyranny they have drawn many from the unity in Christ (which is the verity) and joined them to the Schism of Antichristian impiety.  
This matter being made so plain, as to me it doth seem to be: I do think, that every indifferent reader here of, will in his heart say thus to this Offerer: for shame stay no longer, but yield and recant out of hand, lest the heavy wrath of God fall upon thee, for that thou hast not yielded and recanted before.   

The fift sign and token false Prophets.  
Offerer.  
Fift sign and token of false Prophets, schismatics, and heretics is, disobedience: Et non obedire, sed resistere eis qui praesunt in Ecclesia Dei. And not to obey, but resist those which do bear rule, and govern in the Church of God: of the which sort of men, the Apostle S. Paul giveth us warning: Quemadmodum jamnes & Mambres restiterunt Moysi, ita & high resistunt veritati, homines corrupti mente, reprobi circa fidem. 
2. Timot, 5. Exodus, 7  Like as jamnes and Mambres did resist Moses, even so do these resist the truth, being men of corrupt mind, and reprobates in faith. Now, when the learned Protestant shallbe able to prove, that this rebellion and disobedience to all Bishops, Prelattes, and ecclesiastical governors, is to be found in the chatholick Church and not in the private Church and congregations of the Protestants, than I shall yield, submit and recant, and not before.  
Crowley.  
As obedience is more acceptable in God's sight, than sacrifice, 1. Regum, 15. 
1, Reg. 15  even so there can nothing displease him more than disobedience doth. But we may not hereof conclude, that God is so displeased with every disobedience, as he was with saul's disobedience, when he did contrary to that which he had commanded him to do: neither every obedience is so acceptable to God, as that obedience should have been, if Saul had done in all points, even as God had commanded to him to do. For that obedience only is acceptable to the Lord, that is done in the Lord, and for the Lords cause: and obedience in doing that which the Lord hath forbidden to be done, and in leaving that undone, which the Lord hath commanded to be done, is not to be accounted for obedience, but is in deed disobedience.  
Let us see therefore what manner of disobedience it is, that this offerer hath charged us with. Even such as was in jamnes & Mambres when they did resist Moses. By conjecture, these two that S. Paul nameth in the third Chap. of his second Epistle to Timoth: were the Sorcerers that strove against Moses in Egypt, and did by their sorcery, work such wonders (in outward appearance) as Moses did by the mighty power of God in very deed, as in the 7. 
Exod, 7, &, 8  and 8. Chapters of Exod, it appeareth. But Moses doth not name those sorcerers, neither are they named in any History of the Scriptures: wherefore it may be thought, that S. Paul had some other writings than are now extant, whereby he got the knowledge of the names of those sorcerers that did so withstand Moses. But how so ever Moses came by their names: this offerer hath not taken their names aright, for both the translation that the Tridentine council hath allowed of, and the Greek text have jannes' and not jamnes: & the Greek text hath jambres and not Mambres. But the matter is not great: let the Offerer and his fellows descide this matter at their leisure.  
The Apostle S. Paul, having described such men as by the Spirit of prophecy, he did foresee should come in the latter days: he saith that they should be such as resist the truth, even as jannes' and jambres did resist Moses. How those sorcerers did withstand Moses, doth appear in the two Chapters of Exodus that I have noted before. They did what they could to discredit all that was done by Moses: and to stay Pharaoh and the Egyptians from giving credit to that message that Moses did from the Lord God of Israel. So long as the Lord would suffer them, they made shows of as great and wonderful works, as those were that were wrought by Moses. Even so (saith S. Paul) those men do withstand the truth: being men corrupted in mind, and lewd concerning the faith. But they shall prevail no longer. For the madness of these men shallbe made manifest to all men: even as theirs was.  
Now, let the indifferent reader judge, who they be in these days, that may most rightly be said to be like unto jannes' and jambres: the Popish Catholics, or we Protestant Catholics. We come in the name of the Lord God only, & do labour to bring the people of God out of the Egyptian darkness of Rome, to serve God in spirit and in truth, for so God delighteth to be served john, 4. 
john, 4.  But the antichristian Popish Catholics, do labour, as jannes' and jambres did, to keep them in that darkness still: and to that end they do what they can, to cause us to be taken for false Prophets, Heretics and schismatics, and the Gospel of Christ which we do preach, to be false doctrine Heresy, and Schism.  
Yea, let the indifferent reader judge whether of both the sorts (protestants or roomish catholics) may be deemed to be that men that S. Paul did Prophesy of in that third chapter of his second Epistle to Timoth. 
2. Timot, 3.  They shallbe (saith S. Paul) lovers of themselves, covetous, high minded, proud, blasphemers, disobedient to parents, unthankful, wicked, void of affection, truse-breakers, false accusers, incontinent, cruel, uncourteous, traitorous, froward, malicious, and such as do love pleasures more than God, having a show of Godliness, but denying the power thereof.  
The Chronicles or Histories of times, do witness: that no men can be, more like unto these men that saint Paul hath here described, than the Popish prelate's have been for the space of these last, 1000 years (almost) and so they do continue still: as daily experience doth show. Whereunto I do refer the indifferent reader, for the trial of the truth herein.  
Now therefore (as I think) the learned Protestant may easily prove that rebellion and disobedience to all such powers as God hath ordained and commanded to be obeyed, (yea, and to God himself) is to be found, not in the Catholic Church of Christ, but in the antichristian Church of Room, which doth call herself Catholic: and not in the Church and congregations of the Protestants which it pleaseth this offerer to call private. Reason would therefore, that this Offerer should now yield, submit and recant, as long since he should have done.   

The sixth sign, or token of false Prophets.  
Offerer.  
sixth sign and token of false Prophets, Heretics, and schismatics is, the fickleness, and weak slipperines of errors and Heresies: Quod quaelibet haeresis, prae catholicae fidei perpetua firmitate facile transit ac perit. For that every heresy, in comparison of the stability and perpetual continuance and firmness of the Catholic faith, doth soon perish and pass away. Th'apostle S. Peter in speaking of these false prophets, saith: Magistri mendaces superducent sibi celerem perditionem, & perditio eorum non dormitat. These lying masters do bring upon themselves a quick and speedy overthrow, and their destruction shall not be slacked or slowed, The truth of this testimony is to be tried by all sectaries, and sorts of Heretics that ever have been, as of the Nicholaits, Arrians, Donatists, Manichees, Pelagians, jovinists, Nestorians, novatians, Sabellians, and the rest of Heretics, whose errors and heresies being never so stoutly upholden by Emperors, Kings, and Princes, yet by general counsels, and censures of Christ his Catholic Church, they had in fine their just condemnation and overthrow. What should I here make mention of the Lutherans and Protestants of our time? When the Lutherans in this realm have taken their just overthrow already, for the great desire the Protestants had to prefer the doctrine of Oecolampadians, zwinglians and calvinists. The zwinglians and Caluinists with the rest, Sectaries of all sorts are now here in this realm at the very near and like point, they being now ready to yield up the Ghost, and to tilt up their heels for the great desire the common and base sort of the people have to be Precisians and Puritans. And they being winked at of the magistrates, there be no small number of all degrees and sorts of men that do further and favour them in this their attempt, to the great increase of them. It can not therefore be denied, but that all Sectaries and Heresies are on this wise moving, flitting, and ever passing from one sect to an other, without any long time of continuance or stay in any one of them, until they come ad profundum malorum, unto a most plain and open apostasy, to be Miscreants, Turks, and of Mahomet's religion, not caring or setting by God, nor the devil, neither for heaven nor hell.  
Now, Heresies being thus fickle and moving, the final end of them thus lamentable and horrible in the sight of God, let any learned Protestant living answer directly and plainly without all cavil, colour or fraud of words, without all unprofitable and impertinent digressions, not only to this, but to all the foresaid signs, tokens and demands, and I shall for company and good fellowship with them, leave the common known Church, and the plain way of salvation, beaten by our fathers for the space of these, 1500. years past, and now wander with them in their uncertain by paths, through unknown deserts, rough woods, brambles and briars, to seek in the end we can not tell what.  
Crowley.  
The learned Protestant will not deny that errors and heresies be fickle, weak, and slippery: neither will he deny that this fickleness, weakness and slipperines, may be signs and tokens of false Prophets, Heretics, and schismatics. Yea, he will not stick with you to confess, that in comparison of the everlasting stability and firmness of the Catholic faith: every heresy doth easily pass away and perish. And he will say as you do, when you say that S. Peter spoke of such false Prophets, when he said Magistri mendaces, etc. But the learned Protestant can not allow of the syncopation that you do use in taking out of the midst of S. Peter's sentence that which may give the reader occasion to think, that men of your sort are meet to be numbered amongst the false Prophets, Heretics and schismatics, that you speak of S. Peter hath said thus. 2. Peter, 2. 
2, Peter, 2  Fuerunt vero & pseudoprophetae in populo, sicut et in vobis erunt magistri mendaces, qui introducent sectas perditionis, & eum qui emit eos dominum negant, super ducentes sibi celerem perditionem. Et multi sequentur eorum luxurias, per quos via veritatis blasphemabitur: & in avaritia fictis verbis de vobis negotiabuntur, quibus judicium iam olim non cessat, et perditio eorum non dormitat. In English thus. There have been false Prophets amongst the people (saith S. Peter) even as there shallbe also amongst you, lying teachers, which shall bring in sects of perdition, and they do deny the same Lord that hath bought them, bringing upon themselves swift destruction. And many shall follow their outrages, by whom the way of truth shallbe blasphemed: and in greedy covetousness, they shall with feigned words, make Merchandise of you, for whom judgement is speedily coming long since, and their destruction sleepeth not. Thus far, the words of Saint Peter.  
Are not they false teachers that do deny that Lord which hath bought them? And do not they deny that Lord that hath bought them: which deny Christ to have satisfied for them? And do not they deny that Christ hath satisfied for them, which say they must satisfy for themselves? And do not they say that they must satisfy for themselves, which say that they must do penance for the sins that they have committed? And do not they say that they must do penance for their sins, which do make confession of all their sins to a ghostly father, that enjoineth them to do certain penance under the name of satisfaction for their sins? And is not this the chief point of that religion that this offerer and his fellows do call Catholic? And do they not all hold, that without this there is no salvation. I do therefore conclude, that as many as be of that mind that this offerer and his fellows be of, do forsake the Lord that hath bought them: and are of that sort of people that S, Peter doth call lying teachers or masters.  
The vows that they make, whereby they bind themselves upon pain of damnation to observe rules devised by men, without any commandment from God, yea and some of them contrary to the express commandment of God. Their invocations and prayers that they make to angels and to saints. Their sacrifice that they make daily for the sins, both of the quick and the dead. Their blasphemous speeches that they do utter against the doctrine of free justification by Faith. Their Doctrine concerning the worthiness of their own works. All these, and every one of these, do yield the like conclusion: for proof that this offerer and his fellows, be such lying masters and false teachers as S. Peter writeth of in those words that this offerer allegeth against us, when they be taken wholly together as S. Peter wrote them.  
I trust that the indifferent reader will easily see: how well he may trust this offerer, when he allegeth the scriptures for his purpose, or matter out of the ancient doctors, for the proof of any thing that he taketh in hand to prove.  
The truth of this testimony (saith this offerer) is to be tried by all sectaries and sorts of heretics that ever have been: and then he nameth certain sorts of Heretics that were troublesome to the Catholic Church in the primitive time thereof and he affirmeth that the errors & heresies that those sorts of men held: were by the general counsels & the censures of the Catholic Church condemned & overthrown, notwithstanding that Emperors and kings did stoutly uphold and maintain them. Here this offerer dealeth as cunningly as before he hath done in citing his sentence out of S. Peter's Epistle. His meaning is to make it seem to the reader, that this Roomish Catholic Church hath had Emperors and Kings at commandment, even these 1500, years together: and that all the general councils that have been holden, have been appointed and called together by the Bishops of Room only, without the authority of the Emperors and Kings that have reigned in all this time. Yea, he would have it seem that the stout Emperors and Kings, which have been the maintainers and upholders of errors and heresies, have been bridled by decrees made in general councils, and by the censures of the Roomish Church, which have been by the holy fathers the Popes: executed upon them.  

Platina De vitis patrum.  But if this offerer will give any credit to Platina in his history De vitis patrum: he shall find in the life of Silvester the first of that name, in whose time the first general council was holden in Nice, that the same council was called together, by the commandment of Constantinus then Emperor. And if he will believe Laurence Surius, that lived in our days, and was a Carthusian Friar, and gathered all the counsels into 4, tomes: he shall find, that the Constantinopolitan council (which was the second general council) holden in the days of Damasus, the first Pope of that name, was summoned or called together by Theodosius then Emperor. And the first Ephesian council (which was the third general council) was holden in the days of Caelestinus the first Pope of that name: and called together by Theodosius the younger, and Valentinian, than Emperors. And the Chalcedonian council, (which was the fourth general council) was holden in the days of Pope Leo, the first of that name: and was called together by the emperors Valentinianus, and Martianus that then reigned. And this was 450, years after Christ's ascension: whereby it appeareth, that your account of 1500. years must be shorter by 450. years. For so long time your Popes were at the commandment of the Emperors, as it was meet that they should, and as they ought to be at this day, as I have sufficiently proved in mine answer to your first Offer.  
But now you must have one fling more at the Lutherans and Protestants of our time. What should you make mention of them (say you) sith in this realm, the Lutherans have taken their just overthrow all ready, etc. This Offerer and his fellows, building their foundation beside the rock Christ (which is the only right foundation of right religion) do deem that we Protestants have none other foundation to build our religion upon, but Luther, Oecolampadius, Zuinglius and Caluine. But they are deceived. For (as I have said in mine answer to the 15. Offer) we do not so esteem of these or of any other men, that we would build our faith upon them: but we do build upon the rock Christ (as they did) and we know that Dies declarabit, in English, the day will declare That is, the time of knowledge, wherein the mist of dark ignorance shallbe done away, & the bright shining beams of the truth shall make manifest in the hearts of all men, that have eyes to see, & hearts to understand: whose doctrine, (ours or yours) is meet to be called, goold, silver, and precious stones, or on the contrary, timber, hay, straw and stubble. I know that the ancient fathers, having occasion to write of that godly life and conversation that is required in Christians: do understand by gold, silver and precious stones, such good works as the right christian faith, that worketh by love is accustomed to bring forth: and by the hay, stubble and timber, the contrary. And it is not amiss that in that case they do so apply the words of the Apostle: But in the circumstance of the text it appeareth, that the apostle meant rather of doctrine then of manners, although the place may be applied to both, because true christians do teach both by doctrine, and by life.  
But to our purpose. This Offerer dreameth that he seeth the Lutherans already overthrown in this realm: and all other sectaries (for so it pleaseth him to term all such as be not of his own sort) yielding up the Ghost, and ready to tilt up their heels. For the Precisians and Puritans, are in favour with the common and base sort of the people, and the magistrates do so wink at them, that no small number of men of all sorts, do further and favour them, to the great increase of them. As touching the sects that this Offerer speaketh of here: enough hath been spoken already. We are christians, we never were Lutherans, Oecolampadians, zwinglians, nor calvinists. But in very deed many of us were Papists, before it pleased God in mercy to open the eyes of our understanding, and to show us our salvation in our only mediator Christ jesus. To him alone we do now cleave, as to our only shepherd and high Priest. His voice we do know, and being his sheep, we hearken to his voice, and we do follow him. We can not abide to here the voice of strangers.  
Precisians and Puritans we can not mislike of, if they be such as all christians should be: that is precise in observing and keeping of the commandments of God, according to that which is written Deut, 5, 
Deu, 5  keep and do those things that the Lord God hath commanded you: you shall not bow to the right hand, nor to the left, but ye shall walk in that way, that your Lord God hath commanded you, etc. Such Precisians we do like well of, and we do still beg of God in prayer, that it may please him in mercy, to make us every day more precise than other. And we are persuaded that no man is or can be so precise that way, as all Christians ought to be.  
Puritans also we must needs like well of, if they be such as the apostle james describeth, jacob, 1 
jacob, 1  If any man do think himself to be religious, and yet refraineth not his tongue, but suffereth his own heart to be deceived: this man's religion is vain. This religion is clean and unspotted before God and the father: For a man to visit the fatherless and widows in their trouble, and to keep himself unspotted of this world. Such as have a care to refrain their tongues from all evil speeches, and all the parts of their bodies from evil actions: And do delight to be occupied in doing good to all such as do stand in need: (which is meant by the fatherless and widows) are the right puritans, & such as all christians should endeavour to be: & in Christ jesus all unfeigned christians are pure: being so made by the blood of Christ, wherein such are washed & made clean, so that in them there is neither spot nor wrinkle, for Christ hath made them a glorious spouse for himself. Eph, 5. 
Ephe, 5,  And yet, if these will speak truly, they must every one of them say with the Apostle Paul, Rom, 7. There is nothing in me (that is to say in my flesh, understanding thereby, his nature) which is good. And with th'apostle, Ioh, 1, Epi. 1. 
1, john, 1  If we say that we have no sin, we deceive ourselves and there is no truth in us. Being baptized in Christ jesus, we have put Christ upon us: Christ is our garment, Gala, 3. 
Gala, 3  Our care should be to continue in that purity that we have in Christ, and to keep the garment of ours unspotted. I have thought it good to take this occasion to writ thus much, in the defence of right preciseness and pureness of life: because I do see that our subtle enemy the devil laboureth to bring into contempt, that preciseness in observing of God's commandments that all christians should strive to attain unto, and that pureness of life, that is most seemly for all christians to walk in. And he hath prevailed so much already: that to great a number amongst us, do make little or no conscience at all in the transgressing of any commandment of our good God. Some there be in deed that are noted by the names of Precisians, & Puritans: which may more rightly be called peevish ones. These we Protestants do not like of: but would as gladly be rid of them as you would be of us. And the number of them is not so great, as this offerer would have it seem to be: neither are they furthered and favoured of so many, as he reporteth, although their number be greater than we would wish it to be. It is perceived, that they do profess and hold the true and right religion of Christ, and would gladly that it were purged of all Roomish dross, and that the pure wheat that is in God's threshing floor, were cleansed from all roomish chaff: but being carried away with fervent zeal, they run before them that should lead them, and do hinder the cause that they would gladly further. When God will, these shall by his good means be brought to consider better of the matter: and you (roomish Catholics) shallbe confounded. This offerer concludeth against himself and his fellows: for not we, but they, are the sectaries & heretics that by moving, flitting and passing from evil to worse, are now at the last come even ad profundum malorum, to the very bottom of evil, and to a plain & open apostasy, and falling away from Christ and joining with antichrist. Yea, and it appeareth that you are persuaded, that being joined to that antichrist of Room, as to your spiritual head, you need not to pass either for God or Devil, heaven or hell, for your Pope hath absolute power, both in heaven & on earth, and in his own prison purgatory to. Now let the offerer and his fellows mark what I shall say. For as much as, the heresies of the popish Catholics, have been from time to time, so fickle & moving, & their end (in falling away from Christ) so horrible in the sight of God: let any roomish Catholic living reply directly & plainly, with out all cavil, colour, or fraud of words, without all unprofitable & impertinent digressions, not only to this, but to all the answers that I have made, to the foresaid signs, tokens and demands: and then will I, for company and good fellowship, leave the true catholic church of Christ, wherein is the plain way of salvation, beaten by all our forefathers, the true Catholic protestants for the space of these, 5530, and odd years, even from the time of the first man, and now wander with the roman Catholics, in their uncertain by paths of Popish devices, through unknown deserts of popish opinions, through rough woods, brambles & briars of popish religions, to seek in the end, we can not tell what.  
The offerers exhortation.  
And here to conclude, and for my part to minister unto you some occasion in the relinquishing of these private churches and congregations of sectaries, to return to the unity & atonement of the common known catholic Church of Christ, where stability and constancy of faith & religion is only to be found, I shall here lay before you the worthy example of the blessed martyr Sebastian, by him brought of a loaf of bread to Genserichus then king of the vandals, a furious and a barbarous nation, which breaking into Africa, they found there many valiant Captains placed by the Emperor Theodosius the second, for the defence & safeguard of the country: amongst the rest was this Sebastian, by dignity an earl, & a courageous and valiant Captain, who with the rest yielding to the force of Genserichus, was, as Victor de persecutione Vandalorum writeth, for his great wisdom and valiantness not so much beloved as feared of the king Genserichus, who being an Arrian intended by colour of religion to work his death. For Genserichus knowing Sebastian to be a severe & perfect christian man, convented him before the Arrian Bishops, & under the pretence that Amity and friendship might be the surer, and continue the longer betwixt them Genserichus moved him to become an Arrian, & to profess the same faith and religion, as he and his people were of. For answer this holy martyr Sebastian requested Genserichus the king to command a fine wheaten loaf to be brought unto him. And taking it in his hand. (And here to omit many of his words & notable sayings) he requested the King Genserichus, to command the loaf of bread to be broken in pieces, to be ground, brought to flower, and bolted a fresh, to be seasoned with water, & salt, and baked again, if then it should in the end prove better bread than it was before, he would not fail to accomplish the king Genserichus his will and pleasure: but if it were not possible by breaking the loaf, & baking it again, to better it, but to make worse bred then before, he would not, nor could not consent thereunto: & in fine suffered death in defence of the christian faith & religion by him already professed & received, rather than he would condescend to the impairing, infringing or breaking of any part thereof. And so Genserichus caused this blessed man Sebastian to die a holy Martyr. Thus much I have briefly deducted out of the history of victor, to the intent that so apt and familiar an example of so holy & blessed a martyr, might in these perplexities and doubts in these oft changes and mutations of religion, comfort the weaklings of Christ his Church, & bring them to some more better stay, when by this example of Sebastian's Loaf, certain and sure we may be, that the loaf of the unity of Christ his Church, the loaf of his Gospel, faith and religion, being by Schism and Heresy never so oft broken, never so finely grinded, bolted seared and sifted, kneaded, and baked again & again, they shall never be able to better it, or to bring it to that perfection which it had before. And therefore, all their attempts to the contrary are most vain, the only remembrance of this Sebastian's loaf should suffice to confirm the faithful, to stay the wavering and weaklings, and to pluck the disceived bake again, & to cause them in leving of this the●r fickle waveringness of this their proceed (as they term it) from one sect to an other, from one congregation to an other, & from their scattering abroad with antichrist, to stay themselves, and to gather themselves with our Saviour Christ into the unity of his common known catholic Church, where they shallbe sure to find unity of religion, uniformity of all ceremonies and observation of the same, with th'atonement of christian faith throughout in all Sacraments & articles of our Creed, to the pa●●sying of many contentions and s●●●●● amongst us, to the quietation of men's consciences, in causing us all professors of Christ, as brethren here to live together in quietness, peace & unity, to the more better assurance of the public estate of this realm, and to the great glory and honour of almighty God to whom be all praise, honour and glory world without end. Amen.  
Crowley.  
That example, that you say, you will lay before us, to give us occasion to leave these private churches and congregations of sectaries, and to return to the unity, &c: is a very meet example to be used by the learned Protestant, that (if it be possible) he may thereby draw you back again, from your apostasy, (wherein you run a whoring after Roomish Idols, and delight yourself in antichristian breathing out of blasphemy, against God and all godliness) to embrace that unity & atonement that is in verity, professed by that common known catholic church of Christ: wherein stability and constancy of faith and religion were to be found in that time wherein Sebastian suffered manfully for the testimony of Christ, and was made a martyr, that is a witness of Christ. As for the truth of the history that you cite out of Victor, I will not impeach it, although I do find in histories, that Sebastian suffered martyrdom in the days of Diocletian, which was 100 years & more before either Theodotius secundus or Genserichus did bear any rule at al. But let the history be as true as you would wish it to be: the example is the thing that may serve the learned protestants purpose very well. Sebastian being convented before the Arian Bishops, is by king Genserichus required to become an Arian: but for answer he requesteth the king to command a fine wheaten loaf to be brought unto him, which being done, he requesteth the king, to command the same loaf to be broken into pieces. etc. Here the learned Protestant will say, that the wheat whereof this loaf was made, did not grow in the field of that romish Catholic Church, that this Offerer doth brag so much off, neither was it threshed in the threshing flower, ground in that mill, sifted with that Siue, or bolted with that boulter, nor knode in that kneading fat, nor baked in that oven. For at that time (which was about the end of the first 300 years after Christ) the Church that was in Rome, was nothing like that roman Church that now is and hath been ever since the days of the Emperor Phocas.  
The learned protestant will say, that this loaf was made of that wheat which was sowed by that sour that went forth to sow his seed. Mat. 13. 
Ma. 13  and being threshed in his threshing floor with the flail of bitter persecution, was fanned or wynowed by him that hath his fan in his hand, to purge his threshing floor. Mat. 3. 
Ma. 3  and ground in the Mill of oppression, & sifted or bowlted, with the siue or bowlter of tentation, & knoden with the water of unfeigned & hearty contrition, & in the end, baked in the Oven of hot & fervent love & zeal, to true religion. And all this was done in the time that was past, when Sebastian required the king to call for a fine wheaten loaf. Many had assayed (before that time) to make this bread better, by breaking of this loaf, and by working of it again: but they could never bring it to pass, for the baker that did first bake it, is so skilful in baking such bread, that it is not possible for any to amend that bread that he baketh, or to bake any of the like goodness. They that attempted this matter, before Sebastian's time, were these, whose names do ensue. Simon Magus, Alexander the coppersmith, Hymenaeus and Philetus, Nicolas the deacon, Cerinthus, Menander, Ebion, Gnostici, Basilides, Saturninus, Valentinus, Syrenus, Carpocrates, Marcellina, Montanus, Severus, Tacianus, Alogiana secta, Hierarchas, Berillus, Noetus, Tertulianistae, Origianistae, Novatus, Sabellicus, Nepos, Paulus Samosatenus, Martion, Manes. All these had endeavoured (before the days of Sebastian) to make better bread of this loaf, than the heavenly baker had made: but it would not be. And even so have a number more done, since the days wherein Sebastian suffered martyrdom: but all in vain. Yea, and none have at any time done more in this matter, than this Offerer & his fellows have done & do still: but all their labour is lost, & so shall it be still, let them do what they can to amend it, they shall find in the end that it is so perfect, that no man can be able to amend it, or to make the like. The learned protestant therefore, neither will nor can consent, to leave that church or congregation (which the Offerer calleth private) which is in deed most public, & hath in it that stability & constancy of faith & religion, that none other church either hath, or can have: for it hath continued even from the beginng, & is rightly figured by that loaf of Sebastian, that the Offerer hath spoken of: for the heavenly baker alone, hath mowlded, made & baked it: & hath given it virtue to feed unto everlasting life, all such as do or shall taste thereof, & take pleasure therein: yea, rather than the learned protestant would forsake this heavenvly Bethlehem, or house of bread, & join himself to the Romish Bethaven, or house of vanity & confusion: he will yield to suffer most painful death in his body: for that christian religion & faith, that he hath already received & professed. Which is in deed the right Catholic faith & religion of Christ jesus: to the impairing, infringing, or breaking of any part whereof, he will in no case condescend or agree. Thus this Offerer & his fellows may see, how aptly this example of Sebastian, serveth for the staying & confirming of such protestants in the church of Christ, as be weak, & are (by these often changes of religion) brought into perplexities & doubts. For by this example of Sebastian's loaf: we may be most certain & sure, that although the loaf of the unity of Christ's church, the loaf of his gospel & religion, be by schisms & heresies, never so often broken, never so finely grinded, bowlted, seared, & sifted, kneaded, & baked again, and again: yet it is most apparent, that no goodness can be added to the first goodness, that is in this bread, which the heavenly baker hath baked. Let this Offerer & his fellows therefore, have a due consideration of Sebastian's loaf, for thereby they may be confirmed in the right faith of Christ, stayed from wavering, plucked back again from their errors, and caused to proceed from one degree of perfection to another: yea, & to stay themselves from scattering abroad with Antichrist, to seek salvation here & there, and they know not where. It may cause them also, to gather themselves together, with our saviour Christ, into the unity of his common known Catholic church, wherein they shallbe sure to find unity of true religion, Atonement of right Christian faith, in all sacraments & Articles of our creed, & no superfluous, or dumb ceremonies, or superstitious observances. To the pacifying of all contentions & striffs, to the quieting of all consciens, causing all the professors of Christ, to live here in quietness, peace, & unity, to the better assurance of the public estate of this realm, & to the great glory & honour of almighty God: to whom be all praise, honour, and glory, world without end. Amen.    
FINIS.