Seeing you acknowledge in your Confession of faith that the Sacraments ought only to be ministred by such as are called therunto by ordinary vocation I demand if your vocation vnto the ministrie be like vnto the calling of all others who haue gone before you in the Church of Christ since the time of the Apostles whom both yee and wee repute and hould to haue been Iawfull pastors and teachers of his flock as S. Cyprian S. Augustin S. Ambrose and diuers others wishing you to shewin al points the conformitie of your vocation with that of theirs 5. who their Doctors Seing after the discours of the election of your Ministers Elders and Deacons yee acknowledge that the Scriptures make mention of a fourth kind of Ministers lest vnto the Church of Christ which also are very necessarie profitable Ephes 4. 1. Cor. 12. and are called by the name of teachers and doctors whose office it is to teach and instruct the faithfull in sound doctrine prouiding with all diligence that the puritie of the gospel be not corrupted ether throgh ignorance or false opinion I pray you to shew at what time any Doctors of such calling haue bene in your Church before Iohn Caluin because the places of Scripture noted by you teach and declare that God hath appointed such meanes in his church that it should neuer be left desolate nor yet his Doctrine to decay for wāt of Doctors other teachers 6. Their admission of Tinkers c. And seeing yee confes in the same place that men cannot profit so well in the knowledge aforesayd vnles they be first instructed in the learned tongues humane sciences for now God doth not commonly worke by miracles and that therefore it is necessary that seed be sowen for the tyme to come to the end that the Church be not left barren wast vnto posterity and also that for this effect schooles be erected wherin youth may be trayned vp in the knowledge and feare of God I demand why yee admitted at the first entry of your doctrine into Scotland and yet doe Taylors Skinars and other Artificers who were neuer instructed but in their owne craft and occupation which they left and abiured and out of their owne heades without any further calling vnto the ministery began to teach the people hauing for all their learning and forme of preaching some English books only which yet themselues very hardly vnderstood 7. If the only written word be Iudge Seeing that among other heads of your alleadged fayth this is one principall that nothing is to be beleeued Cal. l. 4. Inst c. 8. sect 8. but what is found in the written word I demaund what testimony yee haue in the same for assurance of your faith in this point And whether the fayth of the Apostles was groūded on the written word or not 8. S. Thomas Ghospell Where is it written that there is only foure Ghospels and that the Ghospell of S. Matthew with the other three ought to be recea ued and not the Ghospell of S. Thomas Or what authority hath moued you to receaue som books or chapters for canonical scriptur and to refuse or reiect others Or if any man deny any booke of the new Testament as Martin Luther doth the epistle of S. Iames what argumentes haue yee from the Scripture to condemne him Praef. in nou Test 9. VVhy Iewes credited Seeing yee giue so great authority to the Synagogue of the Iewes that according to their canon yee admit reiect sundry bookes of holy Scripture why giue yee not the like authority to the Christian church which hath gone before you in receauing such bookes as are approued by her for canonicall Scripture And if the only cause which moues you to reiect such bookes be because they were not approued by the Synagogue of the Iewes why by the same reason reiect yee not Christ himselfe seeing that Synagogue would not admit him for their Messias 10. Churches authoritie If it be the office of the church to discerne betwixt canonicall Scripture and not canoniall as a De capt Bab Luther b In prologo cont Pet. à Soto Brentius and other of your owne masters doe confes why should not the same church be heard of you in giuing her interpretation vpon any doubtfull place therof called in question Or why call yee more in dout the interpretation of the Scripture giuen by the Church then the very bookes themselues Or why prefer yee the priuat opiniō of Iohn Caluin and your selues before the vniuersall and vniforme consent of all Christian people before you 11. Citing only the written word Why esteeme yee Calu. l. 4 Inst c. 8. num 13. that yee haue an infallible marke of the true religion because yee cite only the written word seeing this hath beene common to all heretiques from the beginning Or what haue you more to say for your felues then they had for themselues in this point 12. If Scripture be easy If the Scripture be so easy as yee teach it to be c Luth de ser arbit what hath moued your owne writers to make so many cōmentaryes therupon Or what is the cause that ther is so great controuersy in religiō as we see at this day Yea euē vpon the expresse wordes of the last Testament of our Lord which according to the nature of a Testament should be most cleere 13. Conference of places If the priuate iudgment of euery one conferring Scripture with Scripture be a certaine and infallible rule of right interpretatiō as yee say how is it that so many grosse contradictions are foūd in your writinges gayn-saying not only one another but your selues also as is euident in your owne bookes 14. No meanes to be resolued Seeing that the Lutherans the Zuinglians and the Caluinists besides an infinite number of other sectes doe euery one alleage the written word for cōfirmation of their contrarie opinions how shall it be knowen to any man that would resolue himselfe in matters of religion which of them haue the true word sith it is the true vnderstanding that maketh the word and not the outward sounding of the voice as Christ himselfe saith who obiected to the Saduces Mat. 12. that they mistooke the Scriptures because they vnderstood not the meaning of them 15. Traditions Why deny yee any credit to be giuen to Traditions contrary to a Cal. l. 4. iust c. 10. the expres commandment of the Apostle writing to the Thessalonians in this maner b 2. Thes 2. Stand and keepe the Traditions which yee haue receiued whither by word or by our epistle And also contrary to the doctrne of all the auncient doctors of the church Or how haue yee the Scripture it selfe but by Tradition And seeing yee will giue no place vnto Traditions what assurance haue yee that since the Natiuitie of Christ there is only 1623. yeares Or whither it be lawfull for Christian men to call this point in
DEMANDS TO BE PROPOVNDED OF CATHOLICKES TO THE HERETIKES By Richard Bristow Priest and Doctour of Diuinity Taken partly out of his late English booke of Motiues to the Catholicke faith partely out of his printed Latin booke of the same matter For Iohn Heigham With permission Anno 1623. Mat. 16. Aedificabo Ecclesiam meam portae inferi non praeualebunt aduersus eam I will build vp my Church and hell gates shall not preuaile against it Marc. 1.3 Caelum terra transibunt verba autem mea non transibunt Heauen and earth shall passe but my wordes shall not passe Hic libellus est Catholicus elegans apprimè vtilis praelo dignus Ita testor Gulielmus Alanus S. Theol. Duaci Professor Regius DEMANDES TO BE Propounded vnto all Heretikes VNDERSTANDING gentle Reader that many are desirous of my late booke of Motiues to the Catholike faith who notwithstandinge cannot come therby partly because there were but few printed partely because a great parte of those few fell into the Heretickes handes God so ordaining it in testimonium ills for a witnesse vnto them and not minded to repaire the Printe although of som desired I thought good for some satisfaction of the saide and for further propagatiō of the truth to the saluation of my deare deceaued countrimen to set out this litle Pāflet which albeit to some may for the quantity seme but a trifle yet whosoeuer will voutsafe to peruse it shal finde it I trust full of most iust weightie considerations to beleeue the Catholikes of this time also and not the Heretikes The maner of it I haue conceaued by way of Demaundes to be made by Catholickes vnto Heretickes to confound therwith the obstinate and to conuert thē that be more tractable And although in these Demandes I wil be very briefe as only to put the learned in minde of that they haue read or may read and to shew them how to vse it to profite both thē selues others yet shall I touch the matter in euery one of them by the grace of God sufficiently for all sortes But if any man desire a larger declaration of them he shall in my late booke of Motiues for most of thē find enough and for all of them much more in my latine book which work thē only promised he hath since most learnedly performed of the same mater and that somewhat of an other sort in another order thē I did before in English which by these Demaundes may partly be coniectured Beseeching moste hūbly the deceuers if they shall clearely see in their consciences that they can not replie to these Demaundes that then they will for Christes sake vouchsafe to be good to their owne soules and to spare the seely people The 1. Demaund Touching the disputation made at Carthage FIRST then in the name of God let it be demanded of the sayd deceauers or of any other Heretike and especially of them that will seeme to be learned whether they haue not read or heard of Collatio Carthaginensis The conference or disputation made a Carthage in Africke almost twelue hundred years ago betweene Saint Augustine on the one side and his fellowes the other Catholike Bishopes of that Countrey and on the other side the Bishoppes of the Donatistes who were Heretiks likewise of that Countrey Which disputation being then presently taken word for word of diuers swift Notaries was afterwarde more breifly written by S. Augustine himselfe and is at this day to be seene in the seuenth Tome of his workes in his booke called Breuiculus Callationis An abridgment of the Conference If they knowe of the said conference let them then be asked whether the Question there betweene the Catholickes and the Donatists were not the same that is now betweene the Catholicks and the Protestants with al other Heretickes of this time to wit VVhich of vs haue the Church of Christ wherher we or they And because these Hereticks call earnestly for plaine Scripture and make as though they would yeeld most gladly therunto Let them say whether those Catholickes did not bring for their church very many most plaine testimonies of holy Scripture as is more orderly to be seene there in another booke of S. Augustins named De vnitate Ecclesiae Of the Churches vnitie Whether S. Augustine I say and those other Catholickes did not there most manifestly and most mightily out of the Scriptures proue a visible Church begining visibly at Hierusalem lasting visibly not only vnto their time but also vnto our time and euen so continually to the worlds end And whether such a Church make not as much against the Protestantes and all other Heretickes as against the Donatistes and as much for vs that be Catholickes now and for such as shall be Catholickes at any time to the worldes end as for S. Augustine and the other Catholikes of that time because neither the Protestantes nor no other Heretickes no more thā the Donatists haue so lasted or euer shal so laste cōtinually nor no other company of Christians but onely ours Finally if they will say that S. Augustine and his felowes there did not nor coulde not out of the Scripture proue sufficiently such a Church let them be demaunded whether they dare take parte with the Donatistes against those Catholickes and whether they will or be able to answere their Scriptures for and in behalfe of those Heretiks At leastwise because they talke so much of scripture and of onely Scripture whether they be able all the packe of thē as S. Augustine also there requireth of the Donatistes to alleage for their owne Church or Churches so much as one plaine text of Scripture as he there alleageth for our church in maner aforesaide very many and very plaine shewing also there that it cannot erre whether they can bring vs I say in so weightie a matter as wherupon dependeth al our cōtrouersie any one plaine saying of holy Scripture to proue that Christes Church beginning visibly at Hierusalem shoulde so continue but a time and then afterward should vtterly either perish or vanish away that many hundred yeeres after one Luther in Saxonie or one Caluine at Geneua or any other in any other countrey should bring it to life or to light againe The 2. Demaund Building of the Church VVHEREAS Christ his Christians haue besides Schismatikes and Heretikes two other kindes of enemies to wit Panimes Iewes wheras the aunciēt writers haue made many goodly books against those enemies either to confound them or to perswade them that Christ is God as it was then in the first beginning of Christians very necessary for them so to doe Let the learned Protestantes be likewise demaunded whether those christian writers in those books haue not made amongst others this argument to proue that christ is God namely Saint Chrysostome both against the Panimes in his booke named Contra Gentiles demonstratio quod Christus sit Deus A plaine demonstracion against the Gentiles
Father for thē nor for any one thing that they hold against vs The 34. Demaund Authoritie VVHETHER the Church of Christ did not euermore take her selfe to be of Authoritie irrefragable and so beare her selfe as necessarie worthie to be beleeued vpon her onelyword and therfore no man to controll her a Aug. ep 105. Sentence or Iudgement no man to misdoubt her b Aug ep 118 c. 3. ep 105. Practise And whether S. Augustine haue not written a booke therupon which he calleth De vtilitate credendi Of the vtilitie of beleeuing the Church in all thinges shewing how profitable how necessary how sure a way that is for the finding out of true Religion And whether the Maniches then as the Protestantes now founde not fault with that way And whether the true Christians notwithstanding did not for all that hold thē against those all other Heretickes vpon the Churches Authoritie Chris con gent. de S. Ba◠coll 882. 884. Et con Iud. ar 2. col 928. Eus Hist l. 1. c. 3. Devt or c. 14. yea and alleage it also vnto the Iewes and Painimes to proue that Christ is God and that the holy Scriptures with the Miracles and all other things in them contained be true because I say the Church or company of the Christians so saith and so beleeueth And whether Saint Augustine and that by true reason doth not infer therupon that seeing we beleeue Christ and the Scriptures because of the church we must therfore beleeue the Church in all other thinges also whatsoeuer it saieth against the Heretickes And whether this Authoritie do not therefore argue that the Church can neuer erre And whether neuer erring doe not argue that it can neuer perish And therfore again whether it do not now also well worthely claime the same authoritie Yea whether the Protestants themselues haue not receaued many thinges as Christ himselfe and the Scriptures themselues c. vpon our churches credite the church I say that now is Aske them then howe they can possiblye bee the church who willingly doe renounce the claime of such Authoritie and doe by their doings confesse it to be in the companie of their aduersaries Finally bydde the deceaued consider this well that they haue no forte or nūber of men amōgst them whom they may truste in all thinges with whom and in whose steppes they may venture to walke the way of Faith and Religion towardes saluation None of all the Sectes in our countrey nor in all the world so happie none so secure and therfore no Church amongest them because I say they openly renounce the claime of Authoritie confessing therby that it is not of them that the Creed saith I beleue the Church in so much that they haue suffered of late an vnlearned Christian as he is called to set out in Print a vaine libell againste the Aucthoritie of the Church of God comparing and opposing vnto it the Authority of the word of God as though the word of God and the Church of God were one against the other it being yet so plainely written that as the Father saied of his Sonne Mat. 17. Mat. 18. Ipsum audite Heare him So the Sonne said of his church Si Ecclesiam non audierit sit tibi ficut Ethnicus Publicanus If he will not heare the Church do thou vse him as the Iewes did as an Heathen and a Publican And yet this felow trusteth so much in his owne folie Prou. 17 that he is bold to prouoke all catholiks to answere his childishnes or els they must be accounted saith he no lesse then very Murderers It were good for him poore man that he had in him no more pride then learning My best counsaile to him for his saluation is that he reade humblye these Demaundes and looke whether any of his greate Masters will answere them And if after this his stomacke serue him still let him set out his Libel more orderly with his name with approbation of their Rabbins and with priuiledge that we labour not in vaine with the grace of God he shall quickly see it answered as vnworthy as it is The 35. Demand Vnity THEN whether vnity proced not of the sayd Authority And our Church therefore one for euer and not possibly by any questiō or controuersy to be desperatly deuided within it selfe They on the other side for lacke thereof running euery day into more and more diuision amongst thēselues multiplying Sectes as all men do see without hold or measure not being able to aleage herein any excuse for thēselues which the Arians Donatistes other olde Hereticks might not as well aleage for excuse of their diuisions yea euen their owne Doctrine being the very cause therof and they therfore guiltie of all these sectes that doctrine I say wherin they teach that the Scriptures are so easye and that therefore euerie one may folow his owne sese yea and vant also that it is the sence of the Spirite himselfe And whether the Churches inseparable vnitie be not so sure an argument of Truth that it is a moste iuste Motiue by Christes owne saying for the world to beleeue in Christ that no man meruaile seeing the infinite Sects that be now in Englād that there be also so many incredulous that beleeue not in Christ The 36. Demaund Kepers of Scriptures VVHether it were not our Church that notified to the worlde the Canon of the holye Bookes of the new Testament Whether it were not our Church that hath had the custodie construing both of the foresaid and of the other Bookes of the holy Bible euer since the Apostles time Or else whether before this time the Expositors thereof were Protestants And whether the Protestants had not the saide Books of vs And whether they can charge our Church all this longe while of her possesion with adding or minishinge any iote thereof Or whether they can not bee charged this short while of their vsurpation with robbing vs of many wholle Bookes thereof Bookes I say canonized in aproued Concels and of many a particulare portion more or whether euer any coulde be so charged but only Heritikes Finally whether our Church therefore be not the ōly true possessor or keper of this treasure as to whom only the Apostels cōmited it and therefore againe ours the only true Church The 37. Demaund Storehouse of all Truthe VVHETHER not onely all Canonicall Scripture as I haue saide but also all other truthes agreed vpon at any time by the Church of God and as it were laide vp for euer are not at this tym to be foūd in our church as that which was agreed vpon against the Arians that which was concluded against the Donatistes briefly that which was defined aganst all other Heretikes Aske them whether it haue not bene hither vnto and whether it be not still safelye keapt in our Church And how them selues came by the saide Truthes whether otherwise then at our
the heresie of the Eunomians Aug. ad quod wlt Deum heres 54. that by faith only man may obtaine life euerlasting 54. Of the Pelagians Why haue yee renewed the heresie of the Pelagians Aug. ad quod vult heres 11. teaching that infaÌ„ts may be saued without Baptisme 55. Of the Iouinians Why haue yee renewed the heresies of Iouinianus Aug. ad quod vult haer 81. teaching mariage to be as acceptable to God as virginitie that it is lawfull for Monkes Nunnes to marrie 56. Of the Vigilantians Why haue yee renewed the heresies of Vigilantius denying the inuocatioÌ„ of Saints the honoring of the relicks of the Martyrs Hier. con Vigil 57. Of the Eustichians Why haue yee renewed the heresie of the Eustachians affirming that it is not lawful to go in Pilgrimage vnto holy places 58. Of the Iconomachians Why haue yee renewed the heresie of the Iconomachians Concil Gang. breaking downe the Images of our Lord Iesus Christ of his Saints 59. Of the Beringarians Why haue yee renewed the heresie of Beringarius denying the body and blood of our Lord Iesus Christ to be reallie present in the Sacrament of the Altar 60. Of many other heresies Why haue yee reneued maÌ„y other heresies of the Albigenses Waldenses Wickliffits Hussits of Abailhardus of Almaricus of other more detestable heretiques condemned many years since by the church of God 61. Following heretiques only in some pointes Why haue yee followed the aforsaid heretiks in these pointsoÌ„ly in which they haue dissented froÌ„ the whole church of God and reiected the rest of their doctrine 62. Scottish Reformation Whether your Reformation which yee haue made in the realme of Scatland in pulling downe of the Churches be not rather like to the Reformatign of Turkes and Pagans then to a Reformation made by Christians 63. Churches made Stables Whither in making Stables of the Churches in Scotland so that horses were stabled on your Kinges graues and in diging vp the bones of Christian men resemble yee rather to be Christians or Infidels and Pagans 64. Burning Reliques What moued you to burne the holy Reliques of Saints who were Temples and Tabernacles of the holy Ghost when they liued which among all ChristiaÌ„s since the Apostles dayes vnto this present haue bene holden in honor and veneration 65. Burning the Doct. writinges Why burnt yee the writinges of the Doctors holy fathers as of S. Ambrose S. Augustine S. Hierome and others and yet shame not to say that yee professe one faith with them 66. Depossing magistrates Where is the veritie and effect of your solemne protestations promising that your ReformatioÌ„ was not to disposses any magistrat when yee haue not only raised vproares in the contrie and expelled thence the chiefe magistrates but in your preachinges would plainly thrall all kinges and kingdomes and haue them subiect to the election and punishmeÌ„t of the people setting forth your sundry bookes therupon 67. Libertie of Conscience Why in the begining of your new gospell preached yee liberty of conscience now constraine all men to subscribe to your new doctrine yee them whome yee know to beleeue the contrarie 68. Profession of pouertie Why preached yee when yee first vsurped authoritie to preache that the Ministers of the word ought to profes and obserue pouertie as the Apostles did and presently none in the whole realme are so couetous as yee are not only to giue mony vpoÌ„ land but also vpon planie vsurie 69. Churches patrimonie Why pretend yee to haue the benefices and patrimonie of the Church seeing yee cannot shew your selues to be lawfull heires and successours to them who were the true and right posessors therof before you And why haue yee reiected as Idolatrie all that which appertayneth to them whom yee cal papistes excepting only the patrimonie liuing of the Church Or if there were no Churchin the contry before your coming why pretend yee as patrimony any other thing theÌ„ hath already bene giuen to your congregation by those of your owne coate 70. Building Churches Seeing one spirit could not moue so many of our Kinges to build so many Churches Colledges Abbies and you to destroy the same which of you two may be iustly esteemed to be moued by the good spirit and which by the euil 71. Finally whether these your doinges tend not to the abolition of all memorie of our Lord Iesus Christ yea or no Seing already some of you doe dout in what time of the yeare he was borne as whether in winter or in summer so that apparently your next dout will be whether he was borne or not which appeares to be the end and conclusion of your new gospell THE TITLES OF THE DEMANDES Contayned in this booke of D. BRISTOVV 1 COLLATIO CarthagineÌ„sis pag. 6 2 Building of the Church 11 3 Going out 16 4 After-rising 18 5 VVondred at 20 6 Name of Catholikes 22 7 Name of Heretikes 26 8 Name of Protestants 27 9 Conuersion of Heathen Nationss 31 10 Miracles 34 11 England 38 12 Visions 41 13 Hoâ—or of Crosses 42 14 Vertue of Crosse 45 15 Honor of Saintes 46 16 Vertue of Saints 47 17 Casting out of Diuells 48 18 Destroying of Idolatry 52 19 Kinges 54 20 In all persecutions 57 21 Churches 60 22 Seruice 63 23 Apish imitation 66 24 Priesthood 67 25 Monkes 72 26 Fathers 73 27 Councells 75 28 Sea Apostolicke 77 29 Traditions Apostolike 78 30 Their owne Doctors 79 31 Vniuersality 80 32 Antiquity 82 33 Consent 83 34 Authority 84 35 Vnity 89 36 Keepers of the Scriptures 91 37 Store-house of all Truth 92 38 Old Heresyes 95 39 Where grew their dostrine 96 40 They neuer afore now 98 41 Studying of all Truth 99 42 Vnsent 101 43 Succession 102 44 Apostolike Church 103 45 Changing 105 46 Our Auncestors saued 108 47 Communion of Saints 109 48 VVhere Christ worketh 112 49 All enemyes 118 50 Sure to continue 119 51 Apostacy 119 THE TITLES OF THE DEMANDES Contayned in this other booke 1 PReachers 131 2 VVhence their doctrin 131 3 VVhence their vocation 132 4 If conforme to predecessors 132 5 VVho their Doctours 133 6 Their admission of Tinkers 134 7 If the oÌ„ly writteÌ„ word be Iudg 135 8. S. Thomas Ghospell 136 9. VVhy Iewes credited 137 10. Churches authoritie 137 11. Citing only the writteÌ„ word 138 12. If Scripture be easy 139 13. Conference of places 139 14. No meanes to be resolued 140 15. Traditions 141 16. Thinges vnwritten ordered 142 16. Church not inuisible 142 17. Their Church how long 143 18. The Sinagogue visible 144 19. Time of decaying 145 20. Sucession of theirs 145 21. Condemning heresies 146 22. Imitation of heretiques 146 23. Sacraments seales 147 24. Faith assures not grace 147 25. Value of Sacraments 148 26. Necessitie of Baptisme 148 27. Preachetiue Baptisme 148 28. Baptisme of Infidels infants 149 29. Ceremonies of Baptisme 150 30. Confirmation 150 31. Reall presence 151 32.
without such cōtradiction is sure and Catholike so that of the Protestantes and Puritanes which was streight with the sworde of Gods Church sticked in Luther and neuer since hath ceassed to be by learned Catholike men confuted and hath beene by a Generall Councell also examined and accursed At Trent nor neuer shall be able to get one day of quiet possession but euer oppugned and assaulted vntill it be quite againe dispatched as all other Heresyes haue beene before it is most certainly without all doubt hereticall The 6. Demaund The nature of Catholikes VVHENSOEVER there was such Going out and such after rising of some such wondering at it of others whether al wayes then in talke in books one sort of Christians were not commonly called Catholikes Aug. cō ep Fund cap. 4 de vera relig c. 7 and well knowne by that name And whether the said Christians were not alwayes true Catholikes so at length of all men confessed to bee Victor deperse-Vand l. 3. fol. 34 whatsoeuer smoke for a while their enemis made against thē by putting other names vpon them And now at this time of their Going out new rising let thē say whose name that is ours or theirs for example At Paris very lately a young Gentleman of our nation called M. Culpeper lying on his death bedde the night before he died there came vnto him a countrye man of ours as he saide vpon a message And being there vpō admitted vnto him by them that were about him praying for him teaching him how to dye after that he had done his Masters commendations by by he broke out saide vnto him in these very wordes O Master Culpeper In any case renounce the Catholike faith Now who heareth this and knoweth not what faith that good felow meant as himselfe also would not so haue spoken but that he knew well enough the tearme to be neither strange nor ambiguous nor obscure Or whether should I also not be vnderstoode if I should tel further how the Gentleman died Catholikely notwithstāding that a little before his death he said as in an agonie to a Catholike learned holy man his leader and director in soule matters that stoode then by his bedde side O tell me I praie you am I in the right waie And he assuring him that he was That is well quoth he And will you goe with me The saide catholike affirming that hee woulde That is well quoth he againe and so laye stil a while And anon againe he said But tell me I pray you am I right And he againe with good words assuring him That is well saith the Gentleman againe And will you goe with me Then after his answere a litle silence againe and with very cheerefull countenance the Gentlemen saieth O now I see my selfe that I am right Beholde my good Angell hath most glorioussye appeared vnto me and shewed me the dore open for me that I nay euen now enter in But you quoth he to the good man with whom he talked may not yet come And so lying a while longer with a smilinge countenance gaue vp his happie ghost Iul. 24. Dying I say a Catholique By which name here I aske the Protestant whether they know not what I meane As likewise in all other bookes written now adaies when they happen commonly vpon that name whether they or any body else stagger at it as not knowing whether we or they are meant therby The 7. Demaund The name of Heretikes LIKEVVISE whether they that haue beene of christian men at any tyme since heresyes first rose commonly called Heretiks plainely known by that name haue not alwayes been heretikes also indeed and so euer in the end Soz. li. 7 ca. 4. Iren. li. 3 ca. 15. of al men confessed to be Let them runne ouer the Ecclesiasticall Historyes and writings of the Fathers and bring vs some exception And let them say withall at this tyme whose name that is ours or theirs As in bookes written now a dayes vpon whome that name runneth and that so roundly that the Reader I warrant you whosoeuer he be neuer sticketh at the matter but knoweth well of whome he readeth to wit of them and not of vs. The 8. Demande The Name of Protestantes VVHETHER out of all this tyme since Christs Ascention Hier. cō Lucif Aug. de vtil cre c. 7. Chris ho 33. in Acta Ire li. 1. ca. 20. Lact. li. 4. c. 30. Opt. li. 3. they can bring vs any that in respect of the doctrine which they did professe or in respect of the seueral company with which they did communicate had a new name made of some mans name or otherwise taken vp whereby they cōmonly tearmed thēselues and in the world generally were tearmed and immediatly known thereby but if they were obstinate they were euer Heretikes or Schismatikes as Arians Pelagiaus Donatists c. Againe at this tyme which of vs haue such new names as whose names these be Protestants Puritans Precisians Vnspotted brethren Fellowes of loue Superilluminate Porklinges Lutherans Caluinistes Anabaptistes with many such more And further let them be asked whether they can auouch their common slander that among vs also there are such names as Dominicans Franciscans Iesuites with such other names of our Religious Let them tell vs then what seuerall article of fayth or what seuerall cōmunions those Religious haue and briefly whether it be not euident that they we that are not Monkes be both of one faith and both of one communion that is to say both frequenting the same churches and the same Sacramentes And as for the name of Papists let them shew that it was euer heard of before Luther Sure it is that it was not therefore can it not be the name of vs who by their owne confession were many hundred yeares before Luther was borne and not all that while without a name but then and now Aug. de vtil cre c. 17. to 6. Ser. con Ar. Col. 3 diei nu 2. Basil ep 71. and euer named Catholikes although it pleased Luther to nicke-name vs Papists as other Heretiks afore also nicke-named the true Catholikes our fore-fathers calling them Homousians Caesarians and such like Let them tell you this also why they doe not tearme vs by some one Popes name as Gregorians of Gregory or Leonians of Leo that was when Luther began or in like manner of some one or other So as we tearme them of Luther Lutherans of Caluin Caluinists and others Arrians of Arius Pelagiās of Pelagius c. Why I say do not they likwise tearme vs by the name of some one Pope but generally Papists of Pope wheras there haue bin Popes alwayes since the Apostles times What is the cause of this difference in our dealing Let them if their wisedome can giue me any other cause but only this which bitterly condemneth them and plainly cleareth vs That whereas we haue truely to
their Seruice or any wher els any thing to be commended but they haue like Apes taken it of vs by imitatiō as may bee seene in their Communion booke comparing it with our Masse book in their spiritual Courtes Visitations Conuocations Councels Excommunications Burning of Heretikes Depriuations Degradations c. Aud therfore aske them how that can be the true Church which so must and so doth imitate or that the false Church which so is imitated and so worthy to be imitated The 24. Demand Priesthood ALSO whether they be content to trie Religion by the Priesthood that not onely these later hundreds of yeares but also from the beginning hath serued in the foresaide churches of Christendome As whether S. Hierome S. Augustine S. Cyprian S. Ireneus or any other were made Bishop or Prieste by a King or Queene and not by Bishops and Priestes Or whether it be not expressely written in many a Tim. 4. d 14. 5. d 22 Tit. 1. b 5 places of the new Testament that Bishops and Priestes should be and also were made by Bishops and Priestes And as the most aūcient priests of Christendome were made by such so againe whether they were not made b Hie. l. 14. in Ezec. 45 Paulin. ep 4. ad Amand. c. Cyp ep 66. to offer Sacrifice yea also c Ang. cō fess◠9. c. 14. for the dead And whether therfore there were not besides Priestes and Deacons which they seeme to retaine euen in the first Churches I say also d Eus l. 6. c. 35. Subdeacōs Acolytes Exorcistes Lectors Ostiaries or Dore-keapers all which they haue plainely laide away Whether these orders were not I say e Cyp. ep 66. in respect of a Sacrifice and there vpon so distinguished that although they might all be with in the Chauncell which the Lay people were he the King or Emperour f Theod. l. 5. c. 17. Soz. l. 7. c. 24. might not yet some of thē might g Dion Ec. Dion c. 3. p. 2. ep 8. ad Demoph not come at the Altar others might and there h Hier. in Ezec. 45.48 some able to doe lesse others able to doe more Let them say whether they finde not all this in Antiquitie yea and that it was thē so obserued much more straightly then we obserue it now and therefore wher as our obseruatiō plainly sheweth that we beleue a Sacrifice and also whom we beleeue to be there sacrificed so whether the more obseruation of the same in Antiquitie be not a plainer demostrantion that they also then beleeued the same And whether this be not so euident that they also to proue Christ to be GOD i Eus de laud. Const pag. 384. Cyp. Test l. 1. c. 16. Chry. to 5. Con. Iud. or 2 co 942. obiected this their Priesthood and Sacrifice to the Iewes Painims shewing vnto them that wheras then both in Herusalem and in all Nations both the Iudaical also pagane Sacrifices had giuen and daily did giue place to this Sacrifice that the same I say was euen so promised and foretolde by the Prophets k Mal. 1. c. 11. of the old testament And therfore aske thē againe whether by all this it be not euident that they haue changed the priesthood of the new Testament both because they are made by the Prince and because they are not made for the Altare or to offer Sacrifice As it is also euident onely by this that they go about to change the name of Priestes For as the Apostles bringing into the wolde a new Order changed the olde names of the Iewes and Gentiles to witte Pontifex and Sacerdos for which we haue no English and said for them Episcopus and Presbyter whereof are deriued our English names Bishop and Prieste so who seeth not that the Heretikes changing again those Apostolike names into Superintendent and Elder doe manifestly bewray them selues that they haue also changed the Apostolike Order And that wee who are found still to haue reteined the Apostolike names haue therefore neuer gone aboute to change the Apostolike Order In so much that wheras we as they know accompte their Orders no Orders yet they accepte our Orders for true Orders and hauing bene Ordered by vs seeke not to be reordered as may be noted in Parker Grindall Sandes Horne and many moe that are Priestes of the Catholicke making And herevpō may al men note how it is that wheras aforetime Heresies haue troubled the world vnder the name of christiās these men haue brought in not so properly an Heresie but as it may rather be called an Apostasie from almost all the Law of Christ For as Sainte Paule saieth Vpon the changing of Sacerdotium Heb. 7. c. 12. that is to saye Orders or Peiesthoode there must needes folow changing of the Law bycause the Law runneth so much vpō the Priests as is to be noted both in Moyses Iudaicall law also in our Catholike Christiā law which one thing I would to God they wold quietly sadly and with the feare of God consider that they I say go about to do against Christ and his law as much almost as the Turke if he should come would do and where he cometh doth The 25. Demaund Monkes THEN whether they be content Eus hist l. 2. c. 15.16 that the matter be tried betweene vs by the Religion of the Monkes Nunnes Ermites Anchoretes Soz. l. 1. c. 12.13.14 l. 3 c. 12.13.15 l. 6. c. 15.17.28 and other such like persons in state of perfection that were in those first tymes of the church of Christ Yea whether it be not a plaine confounding of them and their doings to heare that then also as euer sithens Aug. de moribusec cat c. 31 de vn Ec. c. 14. there were such persons in the church of Christ specially to see that a Eus de lau Const p. 385. christian writers haue against the Painimes made of thē for their straight life and great numbers an argument to proue Christes diuinity The 26. Demaund Fathers VVETHER they will be tryed by the fayth and Religion of the ancient Fathers Or whether euer any refused to be so tryed but onely Heretikes Or whether the Fathers Faith and Religion were not the faith and Religion of all the church in their seuerall tymes Or whether the Fathers were not all of one faith of one church and of one religion Or whether these besides many moe be not good causes for christian men to beleeue the Fathers in so much that the Protestantes themselues thinke it good and necessary to make a shew of the fathers in their books and sermons vnto the people But yet let them say in conscience whether they were not al of our church and of our religion Or els why do they put vs to defend their authority Why do they in writing and speaking as most men know so derogate frō their credite yea let them say whether they were not all
Bishops or Priestes of our churches making which I touched a little before and many of them also Monkes as a Soz. l. 6. cap. 15. Ruf. l. 2. c. 28. S. Basil S. Gregory Nazianzen b Hier proae l. 4. in Iere. S. Hierome c Aug. ep 89. q. 4. cō Petil. l. 3 cap. 40. S. Augustine d Greg dial l. 4. cap. 55. S. Gregory of Rome e Paul ep 7. ad Seu. S. Paulinus and many others And these and all the rest I say of one religion and therefore no one of them all of the Protestants religion and therefore againe the church at no tyme of the Protestants religion The 27. Demande Councells VVHETHER they know not that their Religion hath been of late examined diligently and finally condemned and ours confirmed in the Generall councell of Trent And whether euer any refused to yeald to a General councell but onely Heretikes And whether they can giue any iust cause why mē should beleue that in old tyme Generall councels might with authority define and determine of faith and religion this councell might not Yea whether not only this but also any other General councels were euer holden by Protestantes or for Protestantes and not all as well as this by men of our church and for our church as by Bishops that were made after our manner aforsayd many of them being also Monkes and all of the same religion with Monks hauing there also their Deacons and Subdeacons and Acolytes c. waiting vpon them and no one of them euer that marryed or thought it lawfull to marry after that he was made a Bishop Besides many other pointes of their doctrine also that may for vs against the Protestantes be noted in the actes of those councelles Finally if euer any such councell were for them let them tell vs why they write speake so much against all councells cōpelling vs to defend their authority and yet let them say whether all other catholike Bishops and all the church were not at those seuerall tymes of the councels religion and all those councels of one religion and therfore the church neuer of the Protestants religion The 28. Demaund Sea Apostolike VVHETHER they confesse not that we at this tyme do beleeue and communicate with the sea Apostolike of the church of Rome Whether Catholickes did not alwaies so doe Whether euer any refused obstinately so to doe Opt. l. 2. frl 15. Vict. de persec Vand. l. 2 fol. 20. August cou ep Fund c. 4. but onely Schismatikes and Heretickes Whether the holy Fathers by their so doing did not vse to confounde al Heretickes to shew thereby that they did beleeue and communicate with S. Peter S. Paule Away as most easy so continually most sure and certaine to auoide all error The 29. Demaund Traditions VVHE THER they wil be tried by traditiōs most certaine that haue bene alwaies in the Church of Christ Yea whether it be not a plaine ouerthrowing of all theire buildinge onely to heare that there haue bene alwaies suche Traditions in the Church of Christ Or let them say whether theyfind not in most approued Antiquitie such Traditions Chrysos hom 69. ad popul Antioc Cyp. ep 63. Aug. ep 118. c. 6. Or whether they find any such Tradition making for them and not for vs Or whether euer any denied obstinately all Traditiō crying in euery thing for only Scripture but only Heretiks The 30. Demaunde Their owne doctors VVETHER they will be tried by their owne Doctors and Felowes as by Luther Caluine Lib. in Zuing. an 1545 and such like And whether they know not that Luther hath written many Bookes full bitterly against them and condemned thē to Hell because they be Sacramentaries denying the real presence of Christes Body in the B. Sacrament And that Caluine likewise calleth it a blasphemie to geue to the King In Amos 7. and much more to a Quene the Headship or Primacie of the CHVRCH of England And therfore aske thē with what cōscience yea with what face they can say theirs to be the true Church which compelleth men so to blaspheme and that with booke othe their felow Puritanes at home also abhorring it That I speake not of many other pointes also of their Doctrine condemned also by theire owne felowes as they know thēselues whosoeuer els that readeth their Bookes The 31. Demaund Vniuersalitie WHETHER they know not vin Lyr con omnes Ha◠c. 3.4.31.41 Opt. l. 2 f 13. Bed Hist 4.5 c. 16. that the Auncient Fathers haue taught vs in such a doubtfull time of Heresie as this is to trie out the truth by Vniuersalitie that they meane thereby if at any time we see a piece of Christēdome diuide it self frō the whole that wee folow then the whole the Vniuersalitie I say of the Church in our owne time and not the piece Aske the Protestantes now if this had bene done in Luthers time whom shoulde Christan men haue folowed Luther or the Pope And if the Pope then now also the Pope pardie Gregorie the thirtenth that now is agreing in all as they know with Leo the tenth that was thē Aske thē Finally whether they singe not therfore against themselues in Te Deum when they say Te per orbem terrarum sancta confitetur Ecclesia which is to say that the faith or confession of the vniuersall Church that is the true confession The 32. Demaund Antiquitie VVHETHER they know not that the same Fathers haue taught vs Vine Lyr c. 3.4.6.7.8.9.38.41 for trying out of Truth to look likewise vnto Antiquitie and that as by Vniuersalitie they meane our owne time so by Antiquity they meane the time that was before our owne time teaching vs therfore by this if in our owne time any Noueltie do raign and that perhaps vniuersally that then we haue respecte to the former time before such Noueltie did arise Aske the Protestantes then whether they be content so to do And whether three score yeeres ago before Luther arose Christendome were of their Religion yea whether it were not of our Religion both then and many hundred yeeres afore and that by their owne confession The 33. Demaund Consent VVHETHER the same Fathers haue not taught vs to trie out Truth by Consent also And Vin. Lyr. c. 3.4.8.10.11.38.41 Bed hist. l. 3. c. 25 whether they meane not thereby that supposing both the Vniuersalitie of our owne time were corrupt also the Antiquitie of former time were at variance we should thē haue an eie to Cōsent in Antiquitie As if there had bin of olde some one Father or some one Prouinciall Councel for the Protestants as yet there was not to see thē whether there were not some General Councel against them Aske them now whether that before Luther was borne there were not many Generall Councells yea all Generall Councells against them and yet neither any Prouincial Councell nor so much as any one
Churches handes Aske them againe Whereas some auncient writers haue bene iustly noted for certaine errors whether our Church may be taxed with any of those errors yea whether our Churches Faith be not the Rule whereby both Protestants and all others safely may and do now read those writers and so most easilye auoide those errors being nothinge moued with the authoritie nor antiquitie of those writers nor with the greate showe of many Scriptures which either those writers or also sundrye olde Heretikes made for their errors knowing vndoubtedly by the Rule of our Churches faith that those Scriptures haue not that meaning being otherwise like to thinke as any indifferent man will beare me recorde that the Scriptures make for those olde errors heresies no lesse yea much more then for Luther or Caluine or any other Heretikes of our time And whether it be not plaine by this that our Church is that Depositorium diues Iren. l. 3. cap. 4. that Riche Storehouse wherein all Truth either by the Apostles or by any other 2. Tim. 1. d 14. hath bene laide vp and wherein euery man that will may without danger and without labour finde what soeuer Truth he seeketh The 38. Demaund Old Heresies VVHETHER on the contrarie side amongst the Protestantes any other Truth be to be found but only such as they receued of vs yea further whereas very many Falsehoodes Errors Heresies haue bene from time to time by the Church noted and condemned whether a greate number of the same Heresies be not now to bee founde amongest the Protestantes So many olde Heresies I saye whereas one were enough to proue theÌ„ heretiks as be enough to proue them almost Apostatates As Against a Epip haer 75. Aug. haer 53. Praying for the dead Against prescripte Fasting daies Against b Aug to 6. de fide con Manich. c. 9.10 Aug. haer 82. Ret l. 2. c. 22. Free wil Against c Merite of Single life Against c the Vow of the same at least tweÌ„ty more And therefore whether as our Church is the storehouse of Truth so their Sinagogue bee not the Sinke of false hood and of Heresie The 29. Demaund VVhere grew their doctrine AGAINE whether the Persons that of olde professed the said pointes of these mens doctrine and were of the Church therfore noted for Heretiks were not also otherwise most notorious Heretickes for certaine other pointes I say confessed also by the Protestants to be heresy As whether a Epip haer 75. Aug. haer 52. Aerius who held with them against praying and offeÌ„ring for the dead and against all the prescript fasting dayes were not besides that also an Arian the like of all their other Parteners Aske them now what it meaneth that their doctrine alwayes hath been found in such naughty ground and with such stinking weedes And contrarywise our doctrine touching the same pointes found also at the same tyme in such as they confesse themselues to haue beene good ground as in S. Augustine in S. Epiphanius and others who did so hold our sayed doctrine that they with the whole Church coÌ„demned Aerius of heresy for denying the same The 40. Demand They neuer afore new VVHETHER of this it follow not that they must needes coÌ„fesse that their church was neuer in the world neuer I say at no tyme before this our tyme Or else let them say whether one that is an Arrian denying Godes Sonne to be Consubstantiall that is to say Of the same substance with his Father may be of their Church Yea also of VViclef and Husse themselues do you aske theÌ„ how they could be of this their Church holding with Pelagius Iustification a Tho. wald to 3. cap. 7. Melanct. hom ad Friden Micon by mans owne merits and also b Heu Syl. in hist Bohe c. 35. that a King or Queene committing any mortall sinne leeseth streight his office and is no longer to be obied The 41. Demaund Studying all Truth VVETHER our Church to keepe safely all Truth in manner aforesayd doe not diligently studdy all Truth her Masters therefore in their Bookes and Schooles teaching all Truth her scholers therfore learning all Truth to defend I say all Truth of Christ against all enemyes against Painyms against Iewes and against all Heresyes And whether Protestantes on the contrary side but a few of theÌ„ God wot do study any more then a few questions of this tyme onely and that so lightly that they be afrayd to reason with common Catholickes Being all rather occupyed about wyuing and thriuing in the world then sincerely and learnedly to defend Religion Or let them tell vs why else our Countrey is so ful of Atheists Achristes and all kinds of most detestable heretikes Aske them whether in their vniuersityes they haue the whole course of Diuinity within a certaine tearme of yeares yea or in Anno Platonis proceding as they do all read ouer Yea whether their Students or Doctours also and Readers can tel you almost what the course of diuinity meaneth And againe aske them who for christian study and increase of godly knowledg fouÌ„ded those vniuersityes builded those Colleges and instituted those degrees of learning whether our Church or theirs and who hath authority to make Doctours of Diuinity whether Kinges and Queens or only Bishops And therefore if our Church haue againe taken from them her graunt and annullated their degrees as it a Bulla Pij 5. Anno 1564. hath done aske them by what title they will clayme the same The 42. Demaunde Vnsent VVHETHER the Preachers euer of the Church of Christ did take vpon them to preach and teach without a IoaÌ„ 20. c. 21 Act. 15. cap. 24. Rom. 10 cap. 15. sending And whether euer any all this while had authority to send forth Teachers but only the Apostles and their Successors and such as receaued it of them And if they say their sending to be extraordinary aske theÌ„ why all this tyme God did so send non other but only to barre such as they be from so saying Aske theÌ„ likewise where then be their Miracles Or whether any also afore Christes Church beganne were sent out of order without the gift of Miracles or of prophecy or of both Finally you may aske them what warrant they haue to hold such an office of a Lay Prince Or how without that office they can pretend to be the true Church of Christ The 43. Demaund Succession VVHETHER it be not euident in the a Act. 1. d 21. 14. d 22. Actes and b Tit. 1. b. 5. Epistles of the Apostles with the c Eus l. 2. cap. 13.15.23 l. 3. c. 2.4.10 Ecclesiasticall historyes of the tymes that followed that the Church once begunne by and in the Apostles did afterward grow on as Christ d Mat 13. c. 14. f. 4. â—6 c. 18. did promise that it should and spread it selfe ouer all places and through all ages by
Eus hist l. 4. c. 14 l. 6. c. 4.9.35 l. 8 cap. 2.17 Cyp. ep 5 34.37.57.69 by the religion of those ancient Martyrs and others then in persecution as S. Ireneus S. Cyprian S. Laurence and such others as we read of in the Ecclesiasticall Histories where they write of those persecutions and was sensibly the true Religion of Christ and yet I warrant you the learned Protestants that haue read and seene all will neuer be content to be tryed by it They know to well that it was not theirs Otherwise aske them what it meaneth that they and we be so contrary in setting out the liues of Martyrs their Foxe for example being most occupyed about their new foūd Martyrs of this our age and our Surius besides many others being altogether occupyed about the liues of old Saintes such as haue bene euen from the Churches beginning read their liues and you will not meruaile neither at Foxe on the one side nor at Surius on the other side And not only in the sundry persecutions of the heathen but aske them likewise of the sundry persecutions of diuers Heretikes as in the persecution of the Arians in Afrike a little after S. Augustines death whether the Catholiks whom those Heretiks did persecute were not of the same religion as we whome these heretikes doe persecute S. Victor who then liued with them writting that the Arrian King Hunericus permitted the Catholiks a Vict. de perse vand l. 2. fol. 12. Missas agere to say Masse in certaine Churches afterward charged them b f. 19. contra interdictum Missas egisse to haue sayd Masse in other Churches that they were forbidden writing also that afore him the Arian King Gensericus did forbid them all churches Neque c Lib. 1. fol. 3. vsquam orandi aut immolandi concedebatur locus Neither any place was permitted vs to pray or to Sacrifice And that thereupon caeperunt Sacerdotes qualiter poterant vbi poterant ablatis Ecclesijs Diuina Misteria celebrare The Priestes began when their Churches were taken from them to celebrate the Diuine Misteryes as they might and where they could so as they are fayne to doe now also in England Saint Augustine himselfe being to those Priests d fol. 2. fellow both in persecution and also in Religion The 21. Demaunde Churches VVHether they will be content to be tryed by the Relihion of those first christiā churches or temples and chappels a Eus hist l. 7. c. 24. l. 8. c. that in the foresayd persecutions were by the pagane Emperours ouerthrown Or b Eus l. 8. c. 28 by those churches that were afterward by the Emperours specially when they were conuerted built vp againe 9. c. 8.9 l. 10. c. 2.3.4 de vit Cōst l. 1. c. 40. l. 3. cap. 41.58 Bed hist l. 5. c. 12.18 c Bed l. 3. cap. 2. Chrys to 5. con gēquod Christus sit Deus col 1036 Or by the Churches that are now ouer al Christendome to be seene being the most liuely and most principall Monumentes of Christianitie And whereas the Churches now beare plaine witnesse to our Religion both in their fashion in their furniture as that they be builded at length into the East and the chiefest also in the forme of a Crosse furnished with Chauncells Altares Crosses and other Images with holy Relikes with Chalices and other holy vessells and with Holy Vestimentes c. Aske the Protestants what they reade of the aunciēt first Churches whether they also were not so builded and so furnished yea whether very many of these that are now to be seene are not of the very first and most auncient Or when the Churches beganne to be chaunged and altered from the first to a cleane contrary forme furniture As for example in our owne Countrey whether of late yeares they were changed from c Bed l. 2. c. 3.14.16 l. 3. c. 2.7 those of our first conuersiō Or whether those of our first conuersiō did differ from d Bed l. 1. c. 6.8.26 l. 2. cap. 5. the former of the Britons or welshemen Or whether of both Englishe I say and Britannes there are not yet some to be seene and they and others as well in that Iland as in all the reste of Christendome so like and vniforme that neither the Heretikes can pointe out so much as one that was of their Religion the Catholickes may see g Aug. ep 118. de bap l. 4. c. 24 by theire vniformitie I say that they haue bene and be al of the Apostles Religion and tradition And therefore put the Heretickes in mind of their hainous Sacrilege partely in pulling downe so many of the Churches partely in vsurping the reste and the Liuinges of al being the possessiōs of Christ and Dowries of his onely Catholike Church and no one of them all builded by Protestantes nor for Protestants nor for their wemen and children The 22. Demaund Seruice VVHETHER they wil be tried by the praiers that were saide or Seruice that was done in the foresaid Churches either before they were throwē downe by the Tirantes or after they wer reedified by the Christiā Emperours or any time since then Let them say what they reade therof likewisē in all Antiquitie whether they reade not expresly that alwaies there was in thē a Cyp. ep 69. Eus de vita Cōstant l. 4. c. 56.71 Aug. de cura pro mort in fine Praying for the dead and Praying vnto Saintes and in administration of the Sacramēt of Baptisme those very b August con Iul. l. 6. c. 8. l. 2. de nup. c. 17 18.19 Ceremonies which we now vse which they haue laide awaie as Exorcisme Exufflatiō Inunction Consecration of the Fonte with crossinge of the water c And whether they read at any time whē Masse did first come into the Churches ye whether they find not expresly as alwayes Altares chalices and Priestes so alwaies Masse and Sacrifice c Cyp. ep 66. August Confess l. 9. c. 12 14. euen for the dead also which they most abhorre with the wholle substance of the most holy Canon which they haue presumed to lay away not considering that euidentlye it came of the Apostles no Heretike being able to bring forth any other origen of any peice of the saide substance thereof Finally whether in all the Masse or other Seruice of our Church the which Catholickes most worthily doe admire they finde any piece although it were afterward brought in contrarie to the olde faith therfore what cause they haue to find fault with that more then with Gloria Patri Te Deum Quicumque vult Gloria in excelsis and very many more such afterward I say brought in and yet retained now by themselues also being all nothing els but godly exercises daily preachinges of the Faith that the Apostles taught Heretikes impugned the Church hath alwaies kept The 23. Demaund Apes WHETHER they haue in