Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	church_n	faith_n	hold_v	3,740	5	6.0925	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16910	Demands to be propounded of Catholickes to the heretikes by Richard Bristow ... ; 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.	Bristow, Richard, 1538-1581.	1623 (1623)	STC 3801.5; ESTC S1528	47,404	192

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. coÌ„ 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 meÌ„ 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 coÌ„pelling 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 traditioÌ„s 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 TraditioÌ„ 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 theÌ„ 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 theÌ„ with what coÌ„science 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 theÌ„selues whosoeuer els that readeth their Bookes The 31. Demaund Vniuersalitie WHETHER they know not vin Lyr con omnes Haâ— 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 ChristeÌ„dome diuide it self froÌ„ 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 theÌ„ Aske theÌ„ 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 theÌ„ haue an eie to CoÌ„sent 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 theÌ„ 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

tha Christ is God and also against the Iewes in the second of his fiue Orations that he made against them That Christ I say is God because his church although it had but a small poore beinning eueÌ„ then very many very mightie and very fierce enimies yet could not nor cannot euer possibly be suppressed but contrariwise being in the beginning as it were but one litle sparkle of fire whole floudes yea seas of persecutions being poured out vpon it yet could it not be extinguished but contrariwise I say partely hath and partly shall set all the world on fire first or last bringing all to christ according to christs owne prediction which he also doth there alleage Aedifieabe Ecclesiam meam Mat. 16. Portae inferi non praeualebuÌ„t aduersus eam I will builde vp my church and Hel-gates shal not preuaile against it Now let it be considered whether this argumente doe holde if it be true which they say to wit that the church of Christ was not inuincible but that it hathe bene these many hundred yeares quite suppressed yea in Chrysostomes own time no church of Christ at all For they knowe if they graunt that theÌ„ to haue bene the true church that they must graÌ„t also ours now to be the true church as being all one with that If then they will say that this is not a good argument lett theÌ„ be further demaunded whether they dare take parte also with the very Iewes Paynims againste the Christians yea and against the Godhead of CHRIST himselfe and whether they will go about or whether they be able which the Iewes and Paynimes were neuer able nor neuer shal be able to answere this argument And theÌ„ againe How they can for shame say theirs to be the Church of Christ not rather a plaine Apostasie from Christ that must needes labour to answer the arguments of CHRISTIAN men which they haue made against such infidels to proue that Christ is God And therfore againe whether it be not a sufficient Motiue for any ChristiaÌ„ man to be of our Church which he so plainely seeth anon more plainly shall see to stand vpon the very same argumentes against these Heretickes whereupon the Diuinitie of Christ himselfe doth stande against the Iewes and Painymes Finally let theÌ„ consider whether it be not euideÌ„t by this that when they talke so much of Persecution to bring vs thereby into enuie and theÌ„selues into fauour they do not geue wise meÌ„ occasion to marke that they cannot be the Church of Christ For Persecution is not a Motiue of it selfe alone to beleeue any Otherwise not onely one sorte but all sortes should be beleeued because all are persecuted Iulij 22. Stow. as themselues of late did burne certaine in Smithfielde But persecution is a Motiue after this sorte as S. Chrysostome here doth handle it to wit that Christ must be beleued to be God because according to his owne saying no persecution coulde or can ouerthrow his Church which being once granted that the Church of Christ I say alwaies standeth contineweth let the Heretickes say whether they had any cause to rise and therfore if they be wise let them lye down againe returne to the Church and saue their soules The 3. Demaunde Going out VVHEREAS it is manifestly writteÌ„ in the holy Scripture of the Apostles actes Act. 2.4.5 28. Act. 15. that the Church of Christ a began visibly a Hierusalem and visibly growing on b came at lengthe also visibly to Rome Whether the Protestantes can shew vs out of Scripture or storie that the Romanes with whom as it is manifest we agree in all pointes who then were in the church went againe out of the Church forsaking at any time the communion or company of other christians then liuing and making a new seueral church or companie by themselues asunder So as it is knowen themselues haue done being first of our company and their Captaines for the most parte also of our MoÌ„kes Fryars as Luther Oecolampadius Hooper Bale with many others and afterward breaking from our company by disobedience and contempt of their ordinarie Superiours and so seditiousely setting vp these factions of theirs which now we see Whether also they can name vs any company that euer since the Apostles time so did and obstinatelie stood in it that was not Schismatical As it is plaine that they are Gono out so it is plaine I say that we neuer went out wherof it foloweth sensibly that as they be notwithin so we be stil within And therefore let them be vrged what they can say to this either for themselues or against vs. Or rather let them if they be wise geue ouer and quickely without more a doe come in againe The 4. Demaunde After rysing WHETHER they be able to name any time since the Apostles time when our Church first Arose Or because they refuse not onely our company as Schismatiks but also our Faith as Heretikes and also almost all our Religion as plaine Apostatats whether they can name any certaine Author and first beginner of the peculiar Articles of our Faith and Religion but Christ and his Apostles onely Let them be vrged to name the Article the time and person Sure it is that they can name no such But on the other side it is euident that their companie or companies beganne of late the Author therof is knoweÌ„ the time of his rising not onely recorded in Histories but also fresh in the elders memories and very manie Articles of his Doctrine before vnheard of Many such coÌ„panies are noted in Histories rising so with new Articles after the begining of the church as Nouatians Sabellians Arrians Pellagians and very many moe Now for defense of their owne doing let theÌ„ looke amongst them all and name vs some one of them that notwithstanding this their rising afterward was not Schismatical nor their Articles Hereticall Sure it is againe that they can name no such and therefore is it euident both that we bee still the true and Primitiue or first christians and also that they be of a new false makinge and not true christians The 5. Demaund VVondred at ALso whether at any time the christian people woÌ„dered at our Religion Doctrine or any point therof as then first appearing and afore not heard of and whether the Pastors and Doctors of the church then presently controled the same as new diuerrs from the Doctrine that was before And whether that all Heresies were not so woÌ„dred at and so controlled at their first appearing WHETHER also that which seemed so strange to them that stoode in vnitie which was so gainesaid resisted in bookes Disputations and councels by them that had the charge of the Church of Christ were not alwayes Heresie the Professors of it if they were obstinate alwaies Heretickes without exception As our doctrine therfore which euen from Christ his Apostles is come quietlye to our handes

their Seruice or any wher els any thing to be commended but they haue like Apes taken it of vs by imitatioÌ„ 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 auÌ„cient 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. coÌ„ fessâ— 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. SubdeacoÌ„s 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 theÌ„ 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 theÌ„ so obserued much more straightly then we obserue it now and therefore wher as our obseruatioÌ„ 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 theÌ„ 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 herevpoÌ„ may al men note how it is that wheras aforetime Heresies haue troubled the world vnder the name of christiaÌ„s 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 vpoÌ„ the Priests as is to be noted both in Moyses Iudaicall law also in our Catholike ChristiaÌ„ 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 theÌ„ 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 froÌ„ their credite yea let them say whether they were not all

Father for theÌ„ 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 theÌ„ against those all other Heretickes vpon the Churches Authoritie Chris con gent. de S. Baâ— 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 nuÌ„ber of men amoÌ„gst 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 questioÌ„ 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 theÌ„selues multiplying Sectes as all men do see without hold or measure not being able to aleage herein any excuse for theÌ„selues 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 EnglaÌ„d 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 oÌ„ly true possessor or keper of this treasure as to whom only the Apostels coÌ„mited 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 fouÌ„d 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

of themselues of their folowers The 51. Demaund Apostasie LAST of all to be short to cut off many other questions of like weight that I could demaund whether as in euery one of these Demaundes it is euident that they be Heretickes and Seducers so in many of them and much more in all of them it bee not likewise euideÌ„t that they be litle better theÌ„ plaine Apostataes as First in changing the Priesthoode Heb. 7. c. 12. wherupon the change of al the Lawe ensueth as we see they also thereupon haue chaÌ„nged wel neare all which no olde Heretikes euer durst to do except it were the Manichees Orat. de 5. Haer. c. 7.10.6 whom S. Augustine for that cause did note to be somthing els then Heretiks in saying that there were fiue sorts of people in the world Iewes Paganes Manichees Heretikes and Catholickes Secondly in reuiuing not one or two but so many olde Heresies besides as I am bould to say at leaste a thousand more of their owne inuention Thirdly for taking from Christian men so many arguments of Christs God head and Diuinitie as the inuisible Continuance and Authoritie of his Church the Honour of Crosses the vertue of Crosses the Honor of Relikes the vertue of Relikes Miracles Exorcismes Vnitie Sacrifice c. Fourthly for leauing nothing vndenied not Fathers not Councels not Traditions not Scriptures nor the only witnesse of all Canonical Scripture the Churches authoritie departing from the Faith of al ages since Christs time agreeing with no Christian time nor none with them Fifthly in place of al Religion and goodnes which they haue remoued deuising a new gospel of their foresaid onely vaine Faith which teacheth all Sinnes and all Heresyes to presume of saluation Besides much more that I need not to repeate And whether therefore people now a daies be not to to carelesse and negligeÌ„t of their soules that whereas they shoulde not vnder paine of euerlasting damnation yeald to any one Heresie haue so fowly yelded to so fowle Apostasie How beit as S. Peter saide to the Iewes Act. 3. Et nunc fratres scio quia per ignorantiam fecistis sicut principes vestri so I doubte not but that in our Countrey likewise many of all sortes may be somewhat excused by ignorance and therefore the more hope there is for such as wil repent But otherwise if any for all this list wilfully to folow on most fowly and most miserably deceauing them selues by cause afore God they can not possibly haue any excuse of their so doing no more then if they should consent to folow the proceedinges or to frequent the churches of the Arrians or of any other olde Heretikes yea or of the Turkes them selues if perhappes they liued vnder the raigne of such And therefore I say if any liste to contemne stil all holsome counsell and desperatelye to followe on not to returne to the Truth so manifoldly and so plainely opened some also to perfecute it moste malicioussy their blood at leaste wise Ezecb. 3 shal not bee required at our handes hereafter when they shall repente to late CERTAINE OTHER DEMANDS ANNEXED TO THE FORMER VERY FIT Also to be proposed to our En-English Protestants but principally vnto our Puritans EXTRACTED Out of a learned booke made by the Reu. Fa. Iohn Hay Priest of the Society of Iesus proposed vnto the Ministers of Scotland With licence Anno 1623. Stand yee vpon the wayes and see and aske of the old pathes which is the good way and walke yee in it and you shall find refreshing for your soules Ieremy 6.16 There must be heresyes that they who are approued may be knowne among you Cor. And I desire you brethreÌ„ to mark them that make dissentions and scandals contrary to the doctrine which you haue learned and auoyd them for such do not serue Christ our Lord but their owne belly and by sweet speaches and benedictions seduce the harts of innocents Rom. 16.17 I know that after my departure there will rauening wolues enter in among you not sparing the flocke and out of your owne selues shall arise men speaking peruerse thinges to draw away disciples after themselues Acts 20.29 THE PREFACE GENTLE Reader by the little experience that I haue in matter of disputation against Protestants I find the Prouerb to be verifyed which sayth That Aristotles Asse is able to deny more then Aristotle himself is able to proue For the most ignorant companion that euer handled a cudgell in schoole makes a shew to be some tale and iollie fellow all the while the skilfull Fencer suffers and wills his young schollar to lay at his Master he in the meane tyme lying only at his locke and defending himselfe and not offending his vnskillfull schollar But when this Maister begins to let flye at this ignorant fellow and to teach him the Art as well to defend himselfe as to offend others alas how doe the standers by laugh at this poore apprentice To see him who seemed some-body a little before to be now no-body and to be knockt and rapt how and where his Master listes The very like is to be sayd of the combate or Controuersy in Religion where let Protestantes alone still to stricke obiect and lay loade at Catholikes one would thinke I wosse that there were some matter in them For in opposing the Reall presence Purgatory Images Prayers to Saints Rayling at the Pope and the like you would thinke them to be some iollie fellowes but alas turne the offenciue weapon towardes him lay at him a little and do but teach this bould offender of others to defend himself all the beholders burst out in laughter and the poore schollar proues so vnskillfull that the blowes he should receaue vpon his buckler he beareth them off with his head and shoulders and is knockt and rapt euery where where the Fencer listes For euen so Protestantes seeme to shew some small skill in offending vs and our Religion but being put to defend their owne alas what poore Fencers doe they proue Let the Reader be but an indifferent behoulder of this ensuing combate and I assure him he cannot looke on but he shall laugh for his labour The 1. Demaund Their first Preachers VVHETHER the gospel of Christ was at any time preached in Scotland before Paul Methuen sir Iohn Knox yea or no 2. VVhence their Doctrine Seing no man ought to preach any doctrine but that which he hath learned in the Church of God because as witneseth S. Paul saith cometh by hearing Rom. 10 I demand from what Doctors or Pastors Iohn Caluin sir Iohn Knox and their like first learned their new doctrine now preached in the realme of Scotland 3. VVhence their vocation And sith it is written that no man may preach vnles he be sent Rom. 10 I demaÌ„d by what power Syr Iohn Knox with other Apostataes Priests Monkes and Friars tooke vpon them this vocation 4. If Conforme to predecessors

charge them and all other Heretickes with following some one man that was a new Maister and a deuiser of some new doctrine they cannot so charge vs with any one Pope at all because the Popes doctrines that we doe follow them in were not at any tyme newly deuised by them but receaued of the Apostles so kept continually of them al euen vnto this day And therfore Luther hauing nothing to charge vs with in this foresayd manner inuented this general tearme of Papists manifestly against himselfe being rightly scanned as the wise doe see The 9. Demande Conuersion of Heathen Nations VVAEREAS Christ did say that All Nations should bee conuerted from their Paganisme and be taught Io. 10 16. Mat. 28 19 Mar. 16.20 and heare his Gospell preached vnto them and whereas his Apostles beganne most gloriousely to doe the same let the Protestantes be asked who they are that did and doe accomplish the same Rom. 20 c. 18. whether they euer conuerted any Nation from Paganisme to be Christian and not rather doe only auerte Christians from the faith of Christ so as all other Heretikes haue done before them And on the other sid whether they know not how euen at this present our church filleth very many most ample Nations of the East and weast India with the Ghospel knowledg of christ And whether they do not confesse themselues that likewise all the other Nations which haue beene conuerted within these 1000. years which are very many were coÌ„uerted by our Church Then of other nations afore coÌ„uerted let them be vrged to name any one either coÌ„uerted by them or not conuerted by vs but by some other Church and to some other Ghospell or some other Christ Finally let them peruse all Histories report truely whether they do not al note those nations then to haue beene conuerted vnto christ when they were conuerted vnto our Religion if any but we chanced to haue to do with the coÌ„uersion of certain that their conuersion was neuer accompted right and good vntill they were amended by vs and namely vnited to the Sea of Rome And therefore let them be asked whether we be not or who els be christs witnesses vsque ad vltimum terrae Act. 1. euen to the furthest end of the earth The 10. Demaunde Touching Miracles VVHEREAS againe Christ confirmed his owne preaching to the Iewes by working of Miracles Io. 10.37 12.37 15.24 20 30.31 Mar. 16.17 Io. 14.12 Mar. 16.20 sending his Apostles with their Successors to conuert all other Nations promised and fortold that he would comfirme their preaching likewise with Miracles as also the Ghospell sayth that he did We aske the Protestantes whether they know not by Historyes that at the conuersion now of the Indes and afore also at the conuersion of those other nations by our church great Miracles are and euermore were wrought by our preachers And whether it follow not therupon that our Preachers are they whome Christ sent out and with whom christ worketh that their preachinge is true as christes preaching was true and his Apostles preaching true and that our Nations therfore be wel conuerted as S. Peter S. Barnabee and S. Paule doe proue therby I say by Miracles that the first Gentiles were well conuerted by them Act. 11.17 15.9.12 And besides the first conuersion of Nations whether they read not in most approued authors that afterward also almost continualy in euery Nation of our church most vndoubted Miracles be and haue bene wrought innumerable holy men and women of our church approued and honored by God with that gift as S. Bernard S. Frauncis S. Dominicke c. and very many articles pointes of our Doctrine also in particuler so confimed as the B. Sacrament the signe of the Crosse Relikes c. In so much that the auncient Christians writinge against the Iewes and Paynimes for the Godhead of Christ Aug. de ciui Dei lib. 22. ca. 5.8 de vtil cred c. 14.15 16. Re. lib. 1 cap. 14. Chry. to 5. cont Gent. de vita Babila col 885. do first shew that the miracles of Christ him selfe and his Apostls were wrought to set vp avisible Church that shold continue for euer wherof it foloweth that all Heretickes do rise in vaine And secondly they do by such Miracles of the Church as I haue saide daily to bee seene proue vnto those Infidels the Miracles of Christ and his Apostles recorded in the holy Scripture which those Infidels did denie because they did not see theÌ„ Let the Protestantes therfore be asked whether they dare ioine here in also with the Infidels against the christians and answere for them that the argument is not good because these Miracles of the Crosse and of Relickes and such like are not Miracles but illusions And then wheÌ„ they shal by and by heare the Infidels say euen so also of Christes his Apostles Miracles let vs see a Gods name how wisely the ProtestaÌ„ts wil replie shew them a plaine difference betweene christes Miracles and our Miracles Or rather shal we not see them hereby not only confirme the Infidels in their incredulitie but also prepare weake christians to infidelitie yea them selues also readie to geue ouer therunto as in our countrey God helpe who seeth not The 11. Demaund Touching England our own Countrye AND here namely of our own Countrey a few questions whether it be not plaine by the Historie of Venerable Bede our Countreiman and other Authors that our English Nation a thousand years agoe in S. Gregories time was conuerted a lib. ca 23. by men of our catholike Romane church and conuerted to al points of our catholike Romane Faith as b lib. 1 ca. 26 Masse c lib. 3. k. 14.24 Purgatorie d lib. 1. c. 32 Saints c. And that our saide conuersioÌ„ was confirmed then e lib. 1. ca. 26. l. 2. ca. 2. l. 4. ca. 13 f. lib. 1. ca. 4 by wonderful Miracles And if this be not enough wheras the Britons or welsh men were conuerted before vs more then foure hundred years aboue fourtene hundred yeares agoe in S. Eleutherius time whether they were conuerted by S. Eleutherius to one faith and we English men by S. Gregorie to a lib. 1. c. 7.8.15.18 another faith Or whether g lib. 2 ca. 2 the greatest point wherein the Bipes of VVales differed from our Apostles were not about the Sonday vpon which Easter should be kept which the Protestantes pardy although ignorantly and falsely make to be no great matter And whether in that point also and in any other of less waight wherein they did differ the truth were not euen by the Protestantes owne confession on our Apostles side not vpon the welshe mens side Now for them to departe from this faith so longe continuing so confirmed so auncient so close to the Apostles time therfore as also because it came from

d. 17. Gospel by most auÌ„cient Christian b Iustin. con Triphon Tertul. in Apol. ad ScapulaÌ„ Cip. adu Demetr de va nitate Idolorum Arnob. contra Gentes Lact. l. 2 cap. 16. writers to the Painimes That their Idolles were not Godes but that Christ is God because ChristiaÌ„ men haue amoÌ„gest them an ordinarie power giuen by Christ to adiure Diuelles yea and the same Diuelles that were the Painimes Goddes with meruailous authoritie to encrease vpon them infinite tormentes vntil by such constraint they both confesse their names with other thinges that they be asked and also finally depart out of the bodies which they had posessed The practise wherof any man that list may see also at this day in our Church as my selfe and many other of our Countreimen haue seene and in all ages the like practise of our Church as the learned Protestantes doe know is recorded in Histories as the Diuell neuer ceasseth thus vexing of men so the church neuer ceasing to vse this power of hers against him for such as seeke vnto her Now let the Protestants that resist this church be asked what they can answere to this Motiue in behalfe of the Painimes and of the Diuels themselues whether they dare say or can shewe that the argument prooueth not the Idolles vanitie and christs Diuinitie S. Cyp. de vanitat Idolor num 4. Con. Car 4. ca. 7. Paulin. in Nata 4. S. Fe licis Or that in olde time it did but now doth not And what difference they can geue vs betwene the churchs Exorcismes then and now Or rather let theÌ„ humblie confesse their faulte that in drawing men away from this church they haue drawen them from their vndoubted sauegarde and so lefte them desolate and open to the Diuells inuasion working therby for the Diuells kingdome so manifestly that his raigning in their countreis people and proper persons is most euident and notorious which our Exorcistes would if they might be suffered geue them to see in many of themselues no lesse theÌ„ to Demetrian the Proconsull of Afrike who yet thought himselfe for witt tongue against christ in defence of his Diuells a passing orator to whom it were good for the new preachers to consider deeply what S. Cyprian writeth O sayth he that thou wouldest heare Cyp. ad Demet. num 6. and see them when of vs they be adiured and tormented with spirituall whippes and by torments of wordes cast out of bodies by them possessed c. Vent cognosce vera esse quae dicimus Come and see by experience that we say true c. Aut si volueris tibi credere de te ipso loquetur audiente te qui nunc tuum pectus obsedit Or if thou wilt beleeue thy selfe also out of thy selfe shall he speake in thine owne hearing that hath now possessed thy hart The 18. Demaund Destroying of Idolatry VVHETHER they see not by this that I haue saide that as it is our church which hath conuerted and doth conuert all Nations vnto christ so it is our church that hath destroied and doth destroy Idolatry Or let them say whether that both our Nation all other Nations now of christendome were not before their christening worshipers of Idoles as Iupiter Mars Venus c. And whether that vpon their Christening by vs they haue not bene so fully turned froÌ„ those Idolls that the Multitude hath forgotten their very names also And therefore whether it be any other church but ours Zac. 13. a 1. that fullfilleth the Scriptures which foretold of the destroying forgetting of Idolles ouer all the world Câ—â—â—â— S. Babil And whether auncient storyes and other writers doe not reporte the same oftentymes to haue beene done by our holy Images signes of the Crosse Relikes of Saints and most blessed Sacramente of the Altar And therefore againe whether Protestants in calling most blasphemously these points of our Religion Idolatry which I say haue destroyed and doe destroy Idoles be not as blind as he that sayth Isa 5. c. 20. white is blacke or rather as peruerse as he that sayth God is bad The 19. Demand Kinges VVHERAS the holy Scripture speaketh much of the conuersion of a Is 49. Kings at length namely of the b 7. f. 23 b Is 60. c. 14. b 11. Roman Emperours though first most cruell persecutors of the Christians ask the Protestantes first whether this doe not argue cleane against them that whereas they say the Church and fayth of Christ did soone begin to perish and vanish quite away that cleane contrary to them I say euen then to wit certaine hundred yeares after the beginning it increased much and florished a great deale more catching then hold also of those mighty Powers before her persecutours by their help in very short tyme destroying Idols and building Churches spreading it selfe ouer all the world Secondly aske them whether any one of those Emperors were conuerted to their Religion or whether such of them as were to be commended for some they well known fell afterward to be Heretikes though not Protestants But of them I say that were most Christian catholik as Constant Theod. c. Aske the Protestants whether they are not plainely reported to haue been of our Religion as c Aug. ep 42. Eus de vit Constant l. 3 c. 1. l. 4. c. 58.71 running to Relikes praying to Saintes praying for the dead d Theâ— hist l. c. 17. submitting themselues to the Church and generally in all other pointes so to be gathered by their lawes and specially by the tyme when they liued which tyme the heretikes do so plainely see to haue beene ours that they are fayn to say that Christs church did faile before that tyme. Thirdly wee aske them els whether they will for tryal of the truth get vs leaue to appeare with them before the Queens highnes both of vs to ioyne with her Maiesty in that Religion which shal be clearely proued to haue beene the religioÌ„ of those Emperours not only of so many Kinges and Queenes at home her noble Progenitors but of those very Emperours I say whose Religion and conuersion was so long c Isa 60. c. 14. d 11. afore more plainly foretold promised in the Scripture and there most specially the Religion euen of those whoÌ„ the great Oratour of VVoodstocke namely commended of late vnto her Highnes to wit a Theodosius Valentinianus d Theod lib. 5. c 36. Soc. l. 7. c. 21.46 Soz. l. 9. cap. 1.2 and Pulcheria the Virgin and Emperesse The 20. Demaunde In all persecutions BEcause the Romane Emperours first were persecutours Protestantes haue talked much of persecution as though we vsed them so as those Tyrants vsed the first Christians to the end that the truth many be plainly knowen aske them whether they wil be content to trye this coÌ„trouersy of Religion which is between vs Comfort sor Catholiks in England

Eus hist l. 4. c. 14 l. 6. c. 4.9.35 l. 8 cap. 2.17 Cyp. ep 5 34.37.57.69 by the religion of those ancient Martyrs and others then in persecution as S. Ireneus S. Cyprian S. Laurence and such others as we read of in the 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 fouÌ„d 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 christiaÌ„ 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 CoÌ„st 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 geÌ„quod 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 auncieÌ„t 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 conuersioÌ„ Or whether those of our first conuersioÌ„ 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 possessioÌ„s 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 throweÌ„ downe by the Tirantes or after they wer reedified by the ChristiaÌ„ Emperours or any time since then Let them say what they reade therof likewiseÌ„ in all Antiquitie whether they reade not expresly that alwaies there was in theÌ„ a Cyp. ep 69. Eus de vita CoÌ„stant 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 SacrameÌ„t 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 ExufflatioÌ„ Inunction Consecration of the Fonte with crossinge of the water c And whether they read at any time wheÌ„ 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

her Sacraments as well for remission of sinnes after Baptisme as of sinnes before Baptisme to the vnspeakable comfort of all that be heauy loaden merite in her workes force in her word power in her teaching so that shee breedeth deuotion turneth to Religion to the search of saluation strangely altereth the hartes of men yea her children therfore being the saddest sorte of people men of best order in all families townes and citties for all goodnes best beloued both of God and man And whether with the Protestantes all be not cleane contrarie No preaching of Penance no grace in Sacraments nothing but sinne in good workes although they be done in Christ no power to bring vnder Diuels no blessing no comforte And their folowers therfore easie to be noted by their ill conditions All persons as they fall from order and godlinesse more neare they become to their Religion a generall obseruation that all men as they returne to our Church bettered and amended as they fall to their Synagogue much worsed more then afore corrupted And yet be they neuer so wicked flagitious haue they Onely Faith and no doubt they shall be saued And what Faith I pray you Not our Christian faith which is conteined in the articles of our Creed and such like but a speciall Faith or an vndoubted perswasion that he is predestinate For who soeuer so perswadeth him selfe doubting no more therof theÌ„ he doth of one God and of Christs birth death and other Articles of the Creed he they say most certainly is predestinate and shall be saued and his sinnes are thereby remitted And it is forsooth a goodly comfortable way because it teacheth men to bee soe certaine But in truth and in deed if it be a litle examined no greater teaching of vncertaintie For say we vnto them not onely English Protestantes but also any wicked man coÌ„tinuing in his wickednes may firmely persuade him selfe that he is predestinate and all other Heretiks of this time do so teach and so persuade them selues eueÌ„ those two Anabaptistes also whoÌ„ for daÌ„nable creatures theÌ„selues of late did burne in Smithfielde How theÌ„ teach you that the said faith or persuasioÌ„ saueth all herevnto they say that such Heretiks and wicked persons can not haue this wonderfull faith because it cannot be without true doctrine nor without good workes But say we they persuade theÌ„ selues and they will sweare yea and die in it yea and which is greatest of al they know that they so persuade theÌ„ selues as who knoweth not when he persuadeth him selfe of any thing as of One God of Christ and so forth O say our Protestants and the like say the others of them to but they do not soe perswade them selues And where I pray you is now becom this great certaintie the matter being brought now to this passe that by their owne saying of one another no man can tell when he is certaine in so much that also of any one of their owne fellowes standing now in true doctrine as they esteeme it in good works and so persuading himselfe to be predestinate if he fall hereafter they must then and wil say of him that he did not afore persuade him selfe and so none of them all can say to day that he is certayne because he cannot tell what he shall doe to morrow Is not here then trow you a greate certaintie that I vse no other reason against this vaine sinfull point of their doctrine being yet the groundeworke of all theire innouations Well whatsoeuer they say euery man seeth that all Heretikes naughtie packes may and that some of euery sorte do thus persuade assure themselues And we on the otherside be sure that not by our only bare persuasion as they see by this Booke that none of them all so coÌ„tinuing shall be saued And therfore best it were for them to confesse the vanitie of their new special faith and to returne to the Catholicke faith and so liuing through the grace of Christ in good workes to hope assuredly for saluatioÌ„ wherof now most vainely they do presume or rather in deed they neither hope nor presume but think verely that there is no saluation at all vsing therfore their owne religion as if they thought it and as it is indeed no religion at all as now at length the wiser sorte principall of the Realme haue proued infinite waies by experience of their doinges according to our Sauiours true prophecie Mat. 7. Ex fructibus eorum cognoscetis eos By their fruites you shall knowe them The 49. Demaund All enemies VVHETHER it bee not our Church onely which al the enemies of Christ do fight against conspiring all against vs as the companie that onely standeth in their way that onely beareth off their brunte specially all Sectes and Heresies for that cause bearing intollerably with one anothers blasphemies and as it is called syncretizing and tyed togither by the tailes like Sampsons Foxes their heades being most farre a sunder Iud. 15. and counting Turkes and Iewes and very Atheistes for their frendes and all that be not Papistes And therefore whether our Church be not the true Church and our Church onely as which only both now and euer hath bene of all maligned by Hel gates impugned The 50. Demaund Sure to continue VVHETHER our Church for all this fighting and conspiring against it Aug de vt cred c. 8 Psa con part DoÌ„ Chri. coÌ„ Gent quod Christus sit Deus col 1039 as it hath hithervnto stood vpright so be not sure to stande and continue likewise hereafter Or els how is it that the Fathers which in their sundry times haue bene bould so to say of the Church namely also of the Church of Rome that it I say should stand foreuer could not all this while be proued liars yea whereas they haue further saide that the Church by oppugnatioÌ„ should not oÌ„ly not be ouercom but also more increase therby and florish Whether this saying of theirs as alwaies heretofore so now likwise be not plainly iustified innumirable persons as well of our owne countrey that against all hope of man but to the gratious safetie hither to no doubt to the wise of the State so much maligned by the Puritans as of others also daily seing and confessing that ours is the true Church and ours the true Religion and the Heretiks haue fowely abused hitherunto their ignorance The Heretikes in the meane time partely by the conuersioÌ„ of such partly by their continuall diuiding into so many strange Sectes daily diminishing and as all other Heretiks before them going to nothing And whether they were not best therefore to put vp their pipes as Humfreie his wise Syllogismes in his Onus or prophecie of the ruine of Rome to holde their barking against the Moone and to leaue with Saul their vaine kicking against the pricke getting nothing thereby but onely the eternall hurt destruction both

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