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
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.
Succession And whether our church cannot shew in plaine authenticall writing the continuall Succession of her Bishopes and Pastors with their flockes euer since the Apostles time Or whether the Protestants Church can doe the like Yea whether they can in our Countrey referre them selues any further then to the letters patents of the Prince And whether this haue not bene e Opt. l. 2. f. 15. Hier. in Mic. 1. Aug. in Psa con par Do. nat alwaies vsed as a marke most certaine to knowe the true Church from Schismatikes and Heretikes euen in the f 3. Reg. 12. g. 31. Olde Testament also The 44. Demaund Apostolike Church VHHETHER in the Creede that we in our Masse and they in their Communion do vse this word Apostolicall were or could be put in as a plaine marke to know the Church which we must beleeue but only as it directeth vs to the Church of Rome seeing by experience that all other Apostolicall Churches Trent de praes Har. are now fayled Or whether the Roman Church be not Apostolicall as being the Sea of the two most glorious chiefe Apostles Iren. l. 3. c. 3. Opt l. 2. Aug ep 165. S. Peter and S. Paul Or whether in tyme of schisme and heresy the Fathers in their tymes hauing many Seas Apostolike did not chiefly looke themselues and direct others to the Apostolike Sea of Rome shewing therby that the Truth was theirs because the Bishop of Rome that came of the Apostles by lineall succession was theirs And therfore whether we haue not iust cause to followe their example specially seeing that Sea still hold on and continue as the Fathers said it should to the number now of two hundred and thirtie Bishopes Aug. in ps cont part Don. wheras to those Fathers time there were not fourtie The 45. Demaund Changinge VVHETHER we haue not yet againe iuste cause to keepe vs with the Churche of Rome seeing that the Romanes neuer changed their Faith which a Act. 2. g. 31. Rom. 10 c. 12. 6. 17. 16. c. 19. they receiued of S. Peter S. Paul Which is so plaine that I appeale to the Protestants them selues whether the Romans did not for example Pray for the dead euen then when those Fathers aforesaid did auouch that they were vnchāged yea so wondēring euen thē also at Aerius for denying the same that togeather with all other Churches they condemned him as an Heretike for going about to change that which alwaies vnitll then they had keapte vnchanged as they doe keepe it stil both that all the rest and that by the Protestantes owne confession these thousād or twelue hūdred years Whereby no wise man can doubt but that they remaine also the rest vp to the Apostles time also without change Yea to consider no more but that since Luthers time the Popes haue not changed one iote and that the Heretickes on the other side haue not since then lefte nor do not leaue changing euery daye may to any man of indifferent iudgement seeme a demonstration that the Popes neuer at all did chang And as for one or two amongst all the Popes whom they charge with erring first we deny it for it is most false as the learned Catholikes haue well declared Secondly we say supposing some Popes had erred yet neuer did any Pope goe about to chang the Romans faith with his error Thirdely we say and let the wise consider it well that were it so those Popes did erre also goe aboute to infect the Romans with those errors yet is it not those errors wherewith the Protestantes do now charge the Pope the Romanes And therefore whē they blasphemously burden S. Liberius with Arrianisme or any other with the like they might better holde their peace then so to lie yet their lye nothing at all vnto the purpose The 46. Demaund Our Auncestors saued THEN whether al this while that they cōfesse our church to haue bene at least 12 hundred yeeres they will say that all our and their fathers mothers grād fathers and grandmothers and other Anncestors Kinsefolke Countreimen and all others that haue gonne so long for Christian men Iustin. l. 4. cap. 2 in fine c are all dāned in Hell yea whether Caluine him selfe do not confesse the contrarie that our Church I say serued well the turne all this while to saue men from Hell and to bringe men to Heauen Aske them then why it cannot serue still that turne as wel Or if they say that ignorāce afore did excuse now because of their preaching it cannot aske them why they do confesse that S. Augustine and such like are of all most surely saued who yet had not this ignorance but knew right well their new doctrine as in Aerius Iouinianus Vigilantius c and condēned it for most wicked Heresie And therefore whether it be not wisdome for al men to hold thē still in our chuch or to returne againe vnto it The 47. Demaund Communion of Saintes ALSO whether their church as it neuer was in the world before now so now at theire first appearing haue not cōmitted many most foule absurdities in pinching vp it selfe so narowly into the streightes of one small Countrey that in it one Christian man to another euen in spirituall affaires is a stranger that in it an Ecclesiasticall and Apostolicall power erected by Christ is deemed a foreiner that in it any Generall Councell that euer was or euer can be gathered of the Bishops of other Nations of al christēdom yea or of their owne confederats can take beare or haue no whit of authoritie that in it Epistles directed frō beyond the Sea by S. Paule himselfe if he were aliue such as his Epistles to the Romanes Corinthians c could beare no sway that in it all the Apostles togither writing frō their Synode of Hierusalem as they did to the Antiochians Act. 15. might beare no stroake that in it Christ himselfe without the King and the Parliaments consent might not dispose of his own churches but hold his peace and leaue his medling like a Foreiner as he was vnlesse he would say that he were the naturall King of Englande and displace the lawefull heires of the Kinges afore time because by their saying that headship cannot be separated from the kingshipe being as they say a real naturall and essential parte therof and therfore they shoulde not write the King of Englande Head of the Church of England no not vnder Christ vnlesse they wold write him also King of England vnder Christ. Of many other their absurdities Conf. l. 9 c. 12.24 as that S. Augustine there with our Priestes doeing his request should forfeite an hundred Markes for saying Masse for his Mothers soule c. I here say nothing The 33. Demaund VVhere Christ worketh VVHETHER it be not our Church onely which now and euer is so blessed of God and so embrued with Christes Blood that she hath grace in