THVS much vnto a singu­lar Frind. but, to take my leaue of the also (Reader), and to shutt vpp all this matter, with some coclusion well worth the remem­bring, I think it verie good and profi­table, to sett furth also a solemne chal­lenge, thereby to geaue owr aduer­saries an occasion, to shew furth their Scriptures, Councells, Doctours, &c, and to declare their deepe knowledge in answering for thē selues, whose art we haue experience of, in deuysing of obiections against other. Which en­terpryse and ventering of myne, as it will be most subiect vnto their eye, and consequentlie vnto their prying and examyning: so haue I taken vnto me, the counsell of a perfect wyse man, and wel practised, which hath tawght me, [Page] how to procede against them, that I neede not to mistrust my boldnes. For thus he saieth in his boke of Prouer­bes, a boke of good authoritie and in­struction, Doe not aunswer a foole Prouer. 26 according to his folishnes, least thow be made lyke vnto hym.

And in the next sentence folowing: Aunswer (saieth he) a foole accor­ding vnto his folishnes, that he may not seeme to hymselfe to be wyse. To folow now therefor, this duble and good counsell, of not auns­wering, and yet aunswering a foole, I will sett furth vuto the (Reader) two challenges, to plaie the foole with a foole in the first of thē, that he may beholde his artificiall wysedome: and in the second, not to agree with hym in his folie, because I will refuse his waies and order. But how may one aunswer a foole according vnto his fo­lie, or what hope is there of anye van­tage, [Page 3] if that waie be taken with hym? Marie, lyke as some madd men (I ha­ue heard saie) haue ben meetlie well browght to themselues, when an other hath stared and gaped vpon them, all counterfaicting an owtragiouse beha­uyor: so vndowbtedlie against fond questions, it ys a profitable waye of re­plying, to putt the lyke againe vnto madd aduersaries, and cawse them to behold the absurditie. For, as the fault which an other maketh, doth more sensiblie appeere vnto vs, then the lyke of owr owne vsing, thowgh owrselues be neerest to owrselues: so, to declare the absurditie of the challenge, which M. Iuell with much opinion of wise­dome pronounced against all Catholy­kes: lett one of a lyke proportion to his, be made furth vnto hym, that he may cōsider, the well fauorednes of his owne worke, when the lyke example of it, shall greatlie mislyke hym. Now, if [Page] there were not so good lykelyhode and reason, why this counterfaicted chal­lenge (so to call it) shoulde be vttered profitablie: yet the wyseman so plaine­lie either counselling or licensing vs, To aunswer a foole according to his foolishnes, his authoritie ys suf­ficient inowgh for me, to beare me owt in this my doing, and to saye, that, if I playe the foole, yowr example M. Iuell hath moued me vnto it. I saye therfor:

• 1 Yf any learned man of all our aduer­saries, or yf all the lerned men that be alyue, be able to bring any one suffi­cient sentence, out of any old Catho­like doctour or father, or out of any old generall Councell, or out of the holy Scriptures of God, or any one ex­ample of the primitiue church, wher­by it may be clearlie and plainely pro­ued, that there was any drie commu­nion in the whole world at that tyme, for the space of six hundred yeares af­ter Christ:
• [Page 4] 2 Or that there should be no celebra­tion of the Lord his supper: except there be a good number to cōmuni­cate with the priest, that is, foure or three persons at the least, though the whole parisshe haue but twentie of discretion in it:
• 3 Or that any Bisshop then did sweare by his honor, when, in his visitation abrode in the countrie, he should war­rant his promise to some poore pri­soner priest vnder hym:
• 4 Or that any bagpipers, horsecorsers, gailers, or alebastars, were admitted then in to the clergie without good and long triall of their conuersion:
• 5 Or that any Bisshop then, refused to weare a whyte rochet, or to be distin­cted from the laitie, by some honest priestlie apparell:
• 6 Or that any Bishopp then, not satis­fyed with the prisonyng of his aduer­saries, dyd crie out and call vpon the princes, not disposed that waie, to put them yet to most cruell death:
• 7 Or that the communion table (yf [Page] any then were) was remoueable vpp and downe, hyther and thyther, and brought at any tyme in to the lower partes of the church, there to exequu­te the Lorde hys supper:
• 8 Or that any communion was saied vpon good fridaie:
• 9 Or that Gloria in excelsis should be song after the communion:
• 10 Or that the Sacrament was mini­stred then, some tyme in loeuebread, some tyme in wafers, and in those ra­ther without the name of Iesus, or the signe of the crosse, then with it:
• 11 Or that Quicun (que) vult and Crede of Athanasius was apointed to be song onlie vpon hygh daies and principall feastes:
• 12 Or that at the communion tyme the minister should weare a cope, and at all other seruice a surples onlie, or, as in some places it is vsed, nothing at all, besides hys common apparell:
• 13 Or that the wordes of Sainct Paule, 1. Cor. 11. shold be ordinarilie readen at the tyme of consecration:
• [Page 5] 14 Or that they vsed a cōmon and pro­phane cup at the cōmunion, and not a consecrated and halowed:
• 15 Or that a solemne curse should be v­sed vpon Asshewensdaye:
• 16 Or that a procession about the fiel­des was vsed in the rogation weeke, to know therebie, rather the boundes and borders of euerie lordeshipp, then to moue God to mercie, and styr mens hartes to deuotion:
• 17 Or that any Bishopp then, gathered beneuolēce of his clergie, to marye his daughter to a gentle man or merchāt, or to helpe hym, in the setting vp of his howsehold:
• 18 Or that the man should put the wedding ring vpon the fourth fin­ger of the left hand of the woman, and not of the right hand of her, as it hath ben many hundred yeares conty­nued:
• 19 Or that any man then dyd read it in open scholes, or preach it out of pulpites, or set it furth in print, that Sainct Peter was neuer at Rome:
• [Page] 20 Or that in the tyme of contagious plagues, when, for feare of the infec­tion, none will communicate with the sick person, the minister might alonelie communicate with him, with out breache of Christ his institution, and that the decree (of no cōmunion to be made withowt three at the least) should in such cases be forgoten:
• 21 Or that the people then, were called togeather to morning prayer by rin­ging of a bell:

Yf any man alyue be able to proue any of these articles, by any one cleare, or plaine clause, or sentence, either of the Scriptures, or of the old Doctours, or any old generall Councell, or by any ex­ample of the primitiue church, I pro­mise, that I will geaue ouer, and sub­scribe vnto hym in that poynt. And of this, I for my part, will not onlie not call in any poynt (being well assured of the trueth therein) but allso will laye more matter to it. Wherefor be­side [Page 6] all that I haue said allready, I will say further, and yet nothing so much, as might be said, If any one of our ad­uersaries be able clearlie and plainelie to proue, by such authoritie of the scri ptures, the old Doctors, and Councels, as I said before,

• 22 That the Bishopp of Rome was cal­led Antichrist within the first .vjC. yeares after Christ:
• 23 Or that the people was then tawght to beleue that the force and strength of their faith, made Christ his bodye present to them in the Sacramēt, and not any vertue of wordes and conse­cration:
• 24 Or that the residue of the Sacramēt vnreceaued, was taken of the priest or the parish clark, to spread ther young childerns butter therevppon, or to serue their owne to the with it, at their homely table:
• 25 Or that who so had said, in the Sa­crament is the true and reall bodie of Christ and not a figuratiue body on­lie [Page] or mistical, shold ben therefor iud­ged a papist, and brought vp before high commissioners:
• 26 Or that it was lawfull then to haue but one communion, in one church, in one daye:
• 27 Or that images were then, cutt, hew­ed, mangled, and reuiled, though it were answered that they are not hol­den for Godes or Sainctes, but kept only for memorial sake of Christ him selfe or any of his faithfull:
• 28 Or that Bishopes then, threw downe Christ and his sainctes images, and set vp their owne, their wyues, and their childernes pictures, in their opē cham­bers and parlors:
• 29 Or that our Sauior in his last supper deliuered hys bodye, to many more then his twelue Apostels:
• 30 Or that Iudas Machabeus in causing sacrifice to be offered for the dead, added in that point vnto the law, and offended God, and ys no more to be folowed in that doing, then Loth and Dauid are in their incest and adultery:
• [Page 7] 31 Or that a Bishopp being a virgin at takyng hys office, did afterwardes yet commendablie, take a wife (so to call an harlot) vnto hym:
• 32 Or that after the first wyfes death, which he had before holy orders re­ceiued, any priest toke a second or third vnto hym, with a toties quoties the later wyfe departing left hym in hott fiery passions, that he needed an other to coole hym:
• 33 Or that any preacher of those daies, moued young men and women in o­pen
  Lutherus in Postillis
  sermons not to blushe or be asha­med of desyering the one the other, no more then they would be ashamed of spetting or any such naturall actiō:
• 34 Or that it was at those dayes the right way to knowledge, euery man to read by hym self the Scriptures, and neglect all kynd of tradition:
• 35 Or that the lent, or friday, was to be fasted, for ciuile policie, and not for any deuotion:
• 36 Or that Palmesonday was solemni­sed without bearing of bowes con­monly [Page] called palmebowes: Or that Christmassdaye, was without a masse, or asshewensday without asshes, or Candelmasdaye without bearing of Candels:
• 37 Or that the Natiuity of S. Ihon Bap­tist was kept holy and the Eue fasted, and neither the natiuity neither the assumption of owr blessed lady kept holy, with a special fast vpon the Eues:
• 38 Or that they did pray vnto God vpō the feast of S. Michael, saying (grawnt that owr liffe maye be defended on earth by them, by whom, thow art allwayes wayted vpon in heauen) and neuerthe­lesse tawght the people, that it was in­iurious to Christ and his mediation, to aske for helpe at any others han­des, then his:
• 39 Or that they should vse the signe of the crosse in baptysme only and not at the cōsecrating of Christ his body:
• 40 Or that they were not heretykes which threw downe altars erected vn­to Christ:
• 41 Or that any Bisshopp then was ma­ryed [Page 8] vpon Asshewensday:
• 42 Or that any goodman then, did wri­te, that the gouernement of women was monstruous:
• 43 Or that, est, in these wordes, hoc est corpus meū, ys to be taken, for significat:
• 44 Or that the lay people communica­tyng did take the cup one at an others handes, and not at the priests handes or the deacons:
• 45 Or that there was any controuersie then in religion, which being decided by the Bishop of Rome, the contrarie part was not taken for heresie, and the mainteiners of it accompted he­retikes:
• 46 Or that any then was put in the Ca­lender for a Martir, which was hanged by iust iudgement, not for any cause and matter of faith, but for euident and wicked felonie.
• 47 Or that any ecclesiasticall persons were depriued then of their benefi­ces or excōmunicated owt of church and liuyng, for that they refused to sweare against the authoritie of the [Page] Bishope of Rome. Or that any su­che othe was vsed to be put vnto any man, at that tyme:
• 48 Or that any fryer of threescore yea­res, obteinyng afterwardes the Rome of a Bishop, maried a young woman of. xix. yeares:
• 49 Or that any Bishopp then preached to be all one, to pray on a dunghyll and in a churche:
• 50 Or that any but heretikes refused to subscribe to a general and lawful coū ­cell, gathered and confirmed by the Bishop of Rome his authoritie.

(These be the highest misteries, and greatest keies of their religiō, and without these their doctrine can neuer be mainteyned and stād vpright.) Yf any one therefor of all owr aduersaries, be able to auouch any one of all these articles, by any such sufficient authoritie of Scriptures, do­ctors, or Councels, as I haue required: as I sayd before, so saie I now againe, I am content to yeld vnto hym, and to [Page 9] subscribe in that poynt (which I wold neuer do, nor might do vnto an here­tike, knowing that my faith must not hang vpon the euent of disputation, yet seing I haue begon to playe the foole with a foole, therefor I vse this terme of subscribing, as I do lerne it of master Iuell.) But I am well assured, they shal neuer be able trulye to allea­ge one sentence. And becaufe I know it, therefor I speake it, least any hap­pelie should be deceaued. And thus far furth to the imitation of master Iuell, Factus sum insipiens, vos me coë­gistis.

But what now might any protestant think of this challenge? will he not mislike with me, that emong so manye articles, as I reherse with great solem­nitie, so few are of weight and sub­stance? will he not be moued at the very hart, that for indifferēt matters and reasonable ceremonies, I shall re­quire [Page] yet, to haue their proufe, out of the first six hundred yeares after Christ, and owt of generall councells, or auncient doctours, or els make an exclamation agaynst the keeping of them? will it not greiue hym, that I stick vpon termes, which, can neuer be fownd in the cumpasse of the primiti­ue church, which if their principles were true, woulde folowe yet well i­nowgh of them? And that leauyng the principle, I presse hym with the parti­cular word of some conclusion, will it not anger hym? Can he take it for in­different dealing, that I rekon vp so­me ones priuate opinion, and make as thowgh it were the generall determi­nation of all the protestantes in the world? And when I haue gathered vp a number of articles, of which the greater part conteineth indifferent or simple matters, to cōclude of thē all, in one sum, without order or distinction, [Page 10] and boldlie to saye: (These be the hi­ghest misteries, and greatest keies of their religiō, and without these, their doctrine can neuer be main­teined and stand vpright) can the protestant hearing or reading this, if he haue any spirite of trueth or hone­stie, think that I were to be trusted in any point, with the teaching or guy­ding of the ignorant? yet, I assure you, (marke it who will) M. Iuells most gloriouse challenge, hath no better reason or substāce in it. for of so ma­nye his ors and interrogatories, to ma­ke a shew and colour, of great copie and store of matter, I see not three of them, which be not, either of schole­poyntes and quiddities (without dis­cussing and examinyng of which, the Catholike faith continueth plaine i­nowgh) or els about orders and ceremo­nies (of which the gouernours of the church, haue the making or remouing [Page] in their discretion. Now therefor, if this maner of owr challenge be misly­ked, I am gladd, that in aunswering a foole accordyng to his foolissh­nes; I haue geauen warnyng to the Reader, not to make of euerie rare thing and much praised, a Iuell, and to be ware euer of great faces sett vpon small and simple matters. As on the other syde, if for M. Iuells sake and honor, this my challenge, framed af­ter the example of his, shall stand for a reasonable one and tolerable: lett me be answered then in the particulars, and except I doe replie againe, and that speedelie, I with others, will yeld vnto hym.

Yet now, because the wyseman hath sayed, not onlie, aunswer a foole ac­cording to his foolisshnes, but ra­ther and before this warned vs, with, doe not answer a foole according to his folisshnes, lest thow be ma­de [Page 11] lyke vnto hym: I will not ther­for rest, and staye vpon the forsaid challenge, but come furth with an o­ther, full of great and principall mat­ters: neither will I be lyke the prote­stant, and troble the reader with que­stions of small importaūce, but of sub­stanciall and necessarie articles, con­cerning the orders of this present lyfe, or the hope of the lyfe euerlasting.

I make for the Catholikes honor this challenge, and prouoke him that can, to encouter me I except none, thowgh I lyke not all, (for who would be mat­ched with the bold and blind brothers, willinglie?) but I trust, who so euer replyeth, he shall be superintended so wiselye, that his aunswer shall not co­me against me, but with good autho­ritie and priuileage. I saye therefor: Yf any single one of owr aduersaries, or they all conmunicating togeather, can proue by any suficient testimonie, [Page] out of Scriptures, Doctors or Coūcells. The Ca­tholike his Challenge made of greate and waightie articles.

• 1. That for the space of six hundred yeares after Christ hys ascension (by which hundreds onlie, they would be tryed, in examining of verities) It was vnlawfull to make avowe to God, of chastitie, obedience, or pouertye: or that breakers of such vowes, were este­med aboue others, as singular witnes­ses of the libertye of Christ his true Ghospell.
• 2. Or that it was abhominable then, to make to hym any speciall sacrifice, besides the sacrifice of owr thankes in wordes and figures, for his benefites, with remembrance of Christ his pas­sion for vs, and besides the offering of owr, sowles and bodies to the seruice of his maiestie, with mortifiyng of owr affections and cuill desyres.
• 3. Or that there was no priesthode thē, according to the order of Melchise­dech, or that priestes haue not a sin­gular sacrifice, which they must offer for the sinnes of the people.

• [Page 12]1. OR that the Baptisme, which
  Caluin in his institue tiōs, which are apoyne ted to be readen of the priestes of England
  Christ instituted, is no better then the circumscision of the old law:
• 2. Or that baptisme ys a signe onlie of owr profession, and that owr synnes are not trulie and in deed, forgeauen vs in it:
• 3. Or that the Sacrament of Confir­mation, ys an inuention onlie of man, and that no spirituall strength cūmeth vnto vs, by signing of vs with holie oy­le, and imposition of the Bishoppes handes:
• 4, Or that Christ delyuered in his last supper a figure onlie of his bodie to be eaten of his Apostles:
• 5. Or that the power of forgeauing or reteyning sinmes, which Christ gaue to his Apostles, and by them to laufull priestes, ys nothing els but a comfor­ting, or a fearing of mens conscienci­es, by the promyses or menacies of the scriptures. and that in deed priestes can not (as ministers vnder God) for­geaue synnes and offences, which by absolute aucthoritye ys proper vnto [Page] God alone, and no others:
• 6. Or that to confesse our sinnes to a priest, with sorow of hart and contri­tiō, and to labor by fasting, prayeing, almes deedes, and hard discipline, to helpe forward towardes the makyng vpp of a full satisfaction and perfect, ys iniuriouse vnto Christ his passion and merites, and a superstitiouse and thanklesse trauaile:
• 7. Or that the knowledge and vnder­standing of scriptures ys sufficient li­cence inowgh to instruct and teach others: and that there is no such diffe­rence betwene the clergye, and the laytie, but that the layetie hath before God, as good and great priesthoode as the clergie:
• 8. Or that a temporall and Christian Prince, were he man, woman, or chil­de, had then, or may haue now, the au­cthoritie of a supreame head in Christ his churche and ouer the churche:
• 9. Or that faith onlie iustifieth, after one be baptized and sanctified:
• 10. Or that all the Iustice and holines [Page 13] which good men of those daies had, or now shall haue, is but an Imputati­ue Iustice, and such as pleaseth God to accept, but in deede ys not true and right Iustice:
• 11. Or that the keeping of the fortie daies fast of lent, was alowed then for temporall policie or bodylie healths sake onlie, and had no cōmaundemēt from Christ, or his Apostles:
• 12 Or that in most extremitie and at the verie poynt of death, aneyling of Christians was abhorred of Christiās, and the keeping of the Sacramēt for­bydden, which is our true viaticnm and viage prouision:

• 1. OR that the calling vpon Sainctes in heauen, was accompted then, blasphemie:
• 2. Or the setting vp of Christ his cros­se, or any holie Sancte his image, was preached to be ldolatrie:
• 3. Or that the visiting of their tumbes, & kyssing their reliques, was thought to be a superstitiouse vanitie:
• 4. Or that the miracles worked at their [Page] chappels, or memories, were attribu­ted then, at the first tydinges of them vnto the duyel his subteltie:

• 1. OR that to pray for the sowles de­parted, was thowght repugnant vnto the Scriptures:
• 2. Or that to offer sacrifice, and geaue almes for their sowles health, was ac­compted impietie.
• 3. Or that the last willes and testamen­tes, of foūders of almes howsen, Col­ledges, and Monasteries, were broken cōcerning their temporal goodes and legacies, and that no part thereof, dyd come to their owne bloud and familie.

These be such articles as are directed, first against the proper honor and glo rie of God allmightie: secondlie, a­gainst the grace of Ihesus Christ, and profit of all Christians in the world: thirdlie against the dignitie, estima­tiō, and honor of all Sainctes: fourth­lie against the profit of the sowles de­parted, by debarring their commodi­ties. so that in all states, worldes, and [Page 14] persons, Christ thorowgh these arti­cles ys proscribed. And againe in the­se articles, the fundation, estimation, and perfection of their Ghospell and preaching consisteth, so that without these, or worser then these, they could not be so singular and vnlyke other Christians. Yf therefore, any of all owr aduersaries, be able with suffi­cient authoritie, to proue these arti­cles, or conclusions of theirs, owt of the Scriptures, vse of primityue churche, Doctors, or Councels: either he shall be proued, manifestlie to misconster and misuse Scriptures, doctors or coun­cels: either els he shall be praised for his labors, and folowed with a free wyll and submission. Lett this be the challenge, and let vs obteine an answer vnto it. for, if the Catholykes pressed with such questions, which for the most part deserued no aunswer, haue not refused to shew their faith, and [Page] geaue reason of it vnto their aduer­saries: (allthowgh the lack of con­ference with their felowes, of free printing, and open vttering of their bokes, might with reason haue stayed them from their purpose, and not ha­ue moued to chainge their contrie for the matter) how much more cawse and reason ys it, that they, which are so fauored in their procedinges, should not lett to stand vnaunswered, such principall questions, as are moued a­gaynst them, nor goe at that tyme backward, and flee from the quarell, when most of all, they should shew them selues, and spread furth their cunnyng and sinceritie.

And yet if these forsaid articles are to manye, for their leysure: or yf they seeme to much particular, for their profite, which would not be espied: or yf the answering vnto them should be sayed to be forbydden by wyse hea­des: [Page 15] (for a rumor may sone be ma­de to faine, that it serueth to a sa­ction, to make such challenges, and combattes) Lett me be quietlie suf­fered then, to speake a few wordes and indifferent, such as to which eue­rie religion must agree, yf with any reason it will be credited.

The heretykes (sayeth Tertul­lian) Libr. de praescr. ad­uersus haereticos. make a shew of Scriptures, and by this their boldnes, strayt­wayes some they moue. Now in the very conference it selfe and meetyng togeather, they weerie the stedfast and sure men, they catche and intrapp the weake, and the indifferent they dymisse, and lett goe with grudges and scru­ples. But this way must be stop­ped vpp against them at the fyrst, and they are not to be suffered to dispute and reason vpon the Scri­ptures. And why so? Marye, for [Page] good cause (sayeth Tertullian.) For some one heresye doth not admitt certayne Scriptures, and those which it doth alow and re­ceiue, it turneth vnto her purpo­se, by putting vnto them, or ta­kyng awaie somwhat from them. Some againe are so presumptuou­se, and take so much vpon them, that they will not acknowledge that for Scripture, by which they may be conuicted. Ergo, we must not appeale vnto the Scriptures, (sayeth he) and the triall ys not to be apoynted in them, by which the victorie ys either none, or vn­certaine, or not verie sure. For all­thowgh the conference vpon the scriptures shold come to that pas­se, that it would leaue both sydes alyke: yet the order of thinges re­quired that to be fyrst and for­most proponed and putt furth, of [Page 16] which onlye it ys to be disputed at this tyme. that ys to saye. Qui­bus competat fides ipsa: cuius sint Scri pturae: à quo, & per quos, & quan­do, & quibus sit tradita disciplina, qua fiunt Christiani: who they are vn­to whom the faith it selfe belon­geth: whose are the Scriptures: of whom: and by whom: and what tyme, and vnto whom the trade and instruction was geauen, by which men are made Christians. For, where it shall apperet hat the truth of the Christian discipline and faith is: there shall be the truth of the Scriptures, and of the expo­sitions of them, and of all the Chri stian traditiōs. Thus haue I Englis­shed more at large, owt of Tertullian, that it might the better be cōsidered of the (Reader) whether he speaketh rea son or no: and whether in any dispu­tation to be instituted, or any chal­lenge [Page] to be apoynted, these articles, which Tertullian specifyeth, are not principallie to be debated, and exa­mined: and whether this trade and manner of arguing doe serue to the mainteynyng of any stomak: which ys so naturall (as I may saye) and so reasonable, that you can not deuyse a more indifferent. To vse it therefor to myne owne comfort and others, and yet not to depart from the manner of a challenge, therebye to recompense owr aduer saries, I saye:

• 1. Yf any of owr aduersaries be able
  A most short and profitable considera­tion, to goe before eue: ry chaiēge or to make of it, by it selfe alone, a iust chal­lenge.
  to shew by any sufficient or lyklie ar­gument and testimonie, that they ha­ue any true Christian fayth at all e­mong them: (for faith cleaueth vnto authoritie, which they can neuer shew for them selues, &c.
• 2. Or that the Scriptures haue ben de­lyuered vnto them, or that they are the right keepers of them:
• 2. Or yf they can tell from whom they [Page 17] haue receiued their Ghospell, other then papistes:
• 4. Or by what successors, from the fyrst, eyther maker, or cheife prea­cher of theire Ghospell, it hath come vnto them:
• 5. Or at what tyme, they receiued it:
• 6. Or yf they can shew but the fun­dacions onlye, or proportion of so­me churche, howse, communion ta­ble, communion boke, or any other thing neuer so smal, by which it might be gathered, that a true an Aposto­lyke religion was extant to be seen within the six hundred yeares after Christ, as voyd of ornamentes, cere­monies, reuerence, distinction of pla­ces, and dignityes, Sacramentes, and solemnities parteyning to Sacramen­tes, as theirs ys:

These are the most best and ea­siest questions, for the capacitye of a sensible man, and most meetest to be asked of these greate folowers of An­tiquitie (as they saye them selues.) [Page] Yf therefore any of owr aduersaries, can name, eyther the places, or the persons, where their religion stode of old tyme, or from whom, by lineall descent, it hath come to theyr chur­ches, and ministers: I promyse for my selfe, and others allso: eyther to proue their predecessors heretikes, or to yeld with a good will to their suc­cession, yf they bring it downewarde from any Apostle.

I haue sayed: And in the meane while, vntill theyr aunswer be deui­sed: I will contynue in that fayth, which lawfull Bisshoppes of England receiued of Sainct Augustyne a mon­ke, and owr Apostle, which, by the allmightie power of God, conuerted owr realme from Idolatrie to Chri­stianitie which receiued his faith of Sainct Gregorie the greate, and the first of that name: And Sainct Gre­gorie lerned it of his predecessor Pe­lagius [Page 18] the second: Pelagius agayne receiued it of Benedictus the first: from Benedictus then we goe vpward to Ioannes. III. to Pelagius. I. to Vigi­lius, to Siluerius, to Agapetus, to lo­annes the second, to Bonifacius the se­cond, to Foelix the first, to Ioannes. I­to Hormisda, to Symmachus, to Ana­stasius the second, to Gelasius, to Fae­lix. III to Simplicius, to Hilarius, to Leo. I. to Sixtus. III. to Caelestinus, to Bonifacius. I. to Zozimus, to In­nocentius, to Anastatius. I. to Siricius, to Damasus, to Faelix the second, to Liberius, to Iulius, to Marcus, to Sil­uester, to Melchiades, to Eusebius, to Marcellus, to Marcellinus, to Caius, to Eutichianus, to Faelix. I. to Dio­nisius, to Sixtus the second, to Stepha­nus. I. to Lucius, to Cornelius, to Fa­bianus, to Antherus, to Pontianus, to Vrbanus, to Calistus, to Zepherinus, to Victor, to Eutherius, to Soter, to [Page] Anicetus, to Pius, to Higinus, to Te­lesphorus, to Sixtus, to Alexander, which was the first that apointed ma­king of holywater, which receaued the Catholike faith of Euaristus, which receaued it of Anacletus, which re­ceaued it of Clemens, which receaued it of Sainct Peter, which receaued it of Christ, which is God most true and blessed for euer. Amen. Fare well. ‘Rom. 16. Deus autem pacis conterat Sathanam sub pedibus vestris velo­citet.’

Quoniam viri S. Theologiae peritissimi An­gli apud me fide dignissimi, perlegerunt hunc librum Iohannis Rastelli, & per o­mnia catholicum esse censent, dignum (que) qui typis excusus à popularibus eius Pro­uintiae nempe Anglicanae legatur. puto ipsum tutò posse imprimi. Ita testor Cu­nerus Petri de Brouwershauen Louanij Pastor S. Petri indignus. 11. Nouem. 1561