vni Deo martyrum nostro sacrificium immolamus ad quod sacrificium sicut homines Dei qui mundum in eius confessione vicerunt suo loco ordine nominantur non tamen à sacerdote qui sacrificat inuocantur Deo quippe non ipsis sacrificat quamuis in memoria sacrificet eorum quia Dei sacerdos est non illorum Ipsum verò sacrificium corpus est Christi quod non offertur ipsis quia hoc sunt ipsi that is We truely do not build temples to our martyrs as vnto gods but memories as vnto dead men whose soules liue with god Neither doe we there set vp aultars in which we should sacrifice vnto the martyrs but to God onely which is God both of the martyrs and of vs doe we offer sacrifice at which sacrifice they are named in their place and order as men of God which haue ouercome the world in his confession yet are they not called vpon by the Priest that doth sacrifice for he offereth sacrifice to God and not to them although he doe sacrifice in their memorie because he is the Priest of God and not of them and the sacrifice is the body of Christ which is not offered vnto them because they them selues are the same Here also beside building of churches note that no sacrifice ought to be offered to Martyrs but prayer is a sacrifice therefore it ought to be offered onely to god Secondly that Martyrs were not called vpon in tyme of the sacrifice but onely named for remembrance Thirdly that Altares were not builded in the honor of Martyrs or other Sainctes as they be in Popish churches as our Ladies altar S. Peters altar S. Laurences altar c. Fourthly that the bodie of Christ which he sayeth was the sacrifice that was offered was not the naturall body of Christ but his mysticall bodie because he sayeth the Martyrs and it are all one whereby it is manifest that he meaneth the sacrifice of thankes giuing offered to God for the redemption of his church by the death of Christ Wherfore if this one place were well wayed it will interpret and aunswere all places of the auncient doctors where mention is made of sacrificing the body of Christ at the time of the communion But to returne to building of churches the same Augustine contra Maximinum Arrianum Lib. Titul 11. hath these wordes Nunc si templum alicui sancto angelo excellentissimo de lignis lapidibus faceremus anathematizaremur a veritate Christi ab Ecclesia Dei quoniam creaturae exhiberemus eam seruitutem quae vni tantum debetur Deo Si ergo sacrilegi essemus faciendo templum cuicunque creaturae quomodo non est Deus verus cui non templum facimus sed nos ipsi templum sumus that is If we shoulde builde a temple of wodde and stones to any holy and most excellent Angel shoulde we not be accursed from the Trueth of Christ and from the Church of God because we should shew that seruice vnto a creature which is due onely vnto God Therefore if we shoulde be sacrileges by making a temple to any creature how is he not true God to whome we doe not make a temple but we our selues are a temple If this be true how be not the Papistes accursed from the Trueth of Christ and from the Church of God which builde and vpholde churches to Angells as S. Michaels S. Gabriels c So that to builde churches as Papistes doe is church robbing or sacrilege Furthermore whereas you will vs to name one church whose chancell is not builded in all fashions to serue poperie First it is manifest that the first Churches which were builded for Christians had not the same fashion of chancels and other partes that most churches haue in Englande for that purpose reade the Panegyricall oration made before Paulinus byshop of Tyrus Euseb lib. 10. cap. 4. In which is described the fashion of that church builded in that citie farre vnlike the moste parte of churches at this day in all partes and specially in the chācel which was in the middest of that church a place compassed in with grates or wodden latesses called Cancelli wherof this worde chancel is deriued and the aultar stoode in the middest of it wherof some similitude remaineth yet in olde Cathedrall churches Contrariwise your chancells in most churches be at the Eastende and the aulter hard at the wall there was also but one alter in that church but you in euery church must haue many it is certaine also in their church the Ministers and Deacons stoode rounde about the table or aulter but so they can not about your aultars except some of them stande on the toppe of the wall or in the windowe Moreouer if you marke the most parte of olde churches in Englande you shall plainely see that the chancells are but additions builded sence the churches of likelihoode by the parsons that disdained to haue their place in the middest of the people as the olde manner was Also you may see some churches builded rounde as at London the Temple and an other is at Cambridge of the same fashiō And some churches haue the steple at the Est ende very vnhandsomely for placing of the roode lofte Againe many churches haue crosse Isles in which the people can not see the chancell nor the high aultar which argueth that there was no vse of such chancells when they were builded For such churches as are latelie erected haue the chancell and church all of one building and are made of such fashion that men maye see the highe aultar in euery parte of them Beside this in the Orientall church as their ceremonies are diuers from yours so no doubt the fashion of their temples differeth from yours As for chalices the church in the beginning was cōtent with wodden cuppes and then came Zepherinus and brought in the vse of glasses Acacius Amidenus is commended for selling the golden and siluer vessells of the church to redeme captiues Socrat. lib. 7. cap. 21. S. Ambrose also Offic. lib. 2. cap. 8. sayth the church hath golde not to kepe it but to be bestowed for necessarie vses for which it is lawfull to breake melt and sel euen the holyest vessells of all But of your church it is true that one said of olde time ye had wodden chalices and golden priestes but now you haue golden chalices and wodden priestes your vestimentes are of as good stuffe as your chalices The olde church knew none such but as your owne Authors write when they wente to celebrate they changed the affection of their minde rather than the garmentes of their body as Antoninus witnesseth of Fulgentius Howbeit we are content that your church by her gorgeous garments as well as by other thinges shoulde declare it selfe to be that woman which is described to be clothed in purple golde perles and such like ornamentes Apoc. 17. Finally wheras you will vs to name one church that
The 7. article conteineth 3. demaundes 1 Further I aske them what Church that is which hath brought forth out of her wombe so many noble personages of Martyrs Confessors Doctors Virgines and holy Sainctes of all sortes all which both they and we doe outwardly professe by the continuance of the Callendare which yet is vsed euery where to be Sainctes in heauen FVrther I aunswere you that all true Sainctes whether they were Patriarches Prophets Apostles Euāgelistes Martyrs Confessors Doctors Scholars Virgins wiues widowes married or vnmarried are all children of that Church in whose fellowship we reioyce to be and are our deare brethren and sistern begotten in Iesu Christ by the gospell and we all hold of one head Iesus Christ as members of his mysticall body We all beleue to be receaued into that glory that they are by the onely meane that they were that is by the mercie of God in Christ Iesus But as for the continuance of the Callendar we haue litle respect vnto it yea no regard at all to vse it either as a recorde or as a register of those whom we acknowledge to be Sainctes in heauen Let the Prince make you aunswere for the continuance of such callēders for we haue not to do with them Neuerthelesse because you speake of a Callendar that is vsed euery where you declare that you haue small experience in Callendars for euery cuntry hath them diuers in most dayes except holy dayes and in some cuntry Callendars such dayes are festiuall to those Saincts that haue not their names in Callendars of other cuntries yea it may be doubted whether they haue their names in the booke of life If you sawe a Bohemians Callendar perhaps if you shoulde see Iohn Hus and Ierom of Prage which your church condemned for heretikes and haue as solemne feastes in the Callender as Peter and Paule wherefore we acknowledge those to be Sainctes in deede not whose names are continued in the Callendars of men but are written in the booke of life of the Lambe that was slaine from the beginning of the worlde Apoc. 13. 2 And if it can be proued by any man of the Protestancy that these were either of the Protestants Congregation or beleefe when they were aliue IT is sufficiently proued against you of the Papistrie that all they whome we acknowledge to be Sainctes in heauen are members of the same mysticall bodie of Christ that we are and hold the onely foundation that we hold which is Iesus Christ and although some of them builded straw and stubble vpon the same foundation yet the Lorde hath not imputed it unto them But wheras the Patriarches Prophetes and Apostles were cheefe lightes and pillers of the church of Christ the daye is yet to come and euer shal be that all you of the Papistrie shal be able to charge vs with one pointe of our faith contrary to the doctrine of the Patriarches Prophetes and Apostles 3 Or canonized and allowed for Sainctes by the Protestantes Church when they were deade or by any other Church then I recant OVr Church doth take all them that shew the fruicts of a liuely faith to be Sainctes while they be aliue as well as after their death and we say with Dauid All my delight is in the Sainctes that are in the earth Psal. 16. and with S. Paule VVe labour to comprehend with all Sainctes what is the length breadth depth and heigth and to know the loue of Christ Ephes 3. Finally the scripture teacheth vs to call all them that are sanctified in the bloude of Christ and called to the felowship of the Gospell holy and Sainctes of God. 1. Cor. 1. Ephes 1. c. Wherefore your Popish church doth great iniury to the Sainctes of God first because she doth not so accompt them while they liue and secondly because she referreth the canonization of them only to the Pope who not for their holy life maketh them Sainctes but for the holy honger of golde as appeare by Pope Iuly 2. who woulde not canonize king Henry the sixt at the request of king Henry the seuenth vnder an vnreasonable summe of money If that summe of money had bene paide he shoulde haue bene a sainct though he had not deserued not for his vertue And because that summe of money was not paide he might not be canonized although his godlinesse neuer so much deserued Againe of what force your Canonization is to be esteemed we may learne by a fact of Pope Boniface the 8. who condemned digged vp and burned the bodie of Hermannus in Ferraria 30. yeares after his buriall who had bene worshipped for a sainct aboue 20. yeares before as witnesseth Platina and other Gregorie the seuenth canonized Pope Liberius which was an Arrian as S. Hieronym testifieth Moreouer if I shoulde likewise demande of you what Pope canonized Peter Paule and the rest of the Apostles yea most of the Martyrs of the primitiue Church you shall neuer be able to shew me either what Pope did it or that any Pope did it For seeing none may canonize but the Pope in your church and you can not proue that the Pope hath canonized the Apostles and cheefe Martyrs you can not proue that your church hath canonized the Apostles and principall Martyrs But it is manifest that your canonization is taken from the heathen Senate of Rome which chalenged authority to make Gods whome they them selues thought best And if I shoulde rippe vp the most parte of those Sainctes which haue bene canonically canonized by the Pope it were an easie matter to finde them heretikes traitors Necromancers Whoremongers and whores as you may reade in Bales Votaries aboundantly beleuing his reporte no farther than he alleageth his Author where you maye finde it Wherefore it were wisedome for you not to depend vpon the Pope his Canonization but vpon God his approbation and to recante The 8. article conteyneth 3. demandes 1 And because Christ as S. Paule sayeth hath established in his Church some Apostles some Prechers some Teachers and Doctors euen vntill his comming againe I aske the Protestant what Church that is which is able to shew proue the continuance and vse of the saide functions euer sence Christes time by plaine accompt of orderly Succession I Aunswere the Papist that Christ hath geuen to his Church some Apostles some Prophetes some Euangelistes some Pastors and Teachers Ephes 4. and 1. Cor. 12. And we are able to shew proue that we continue in that vnitie of faith and knowledge of the Sonne of God for which ende such offices were ordeyned But whereas you require that we should shew you the continuance of those functions by orderly succession from Christes his time vntill our dayes you declare how small skill you haue in vnderstanding the scriptures for the offices of Apostles Euangelistes and Prophetes were not appoincted to continue alwayes in the Church but for a time vntill the Gospell had taken roote in the worlde Moreouer whereas you requier an orderly
weake and beggarly elementes because they are destitute of God his worde which onely is able to geue them strength and estimation as for your festiuities in the honour of creatures we doe likewise abhorre them we honour the Sainctes as S. Augustine sayeth for imitation but we do not worship them for Religion De vera Religione cap. 55. Where he also saith Quare honoramus eos charitate non seruitute We honor them with loue and not with seruice And as he doth often affirme that it is Idolatry to builde churches in the honour of Sainctes so is it as great Idolatry to institute festiuall dayes in the fauour of the same Sainctes As for the festiuall dayes that were vsed in the primitiue Church although they might haue bene omitted without any hurt of Christian Religion yet were they not kept in the honour of creatures as they are of the Papistes but only for the memorie of the Martyrs and other Saincts that their good life might be followed Your fastes are also abhominable for they are nothing else but abstinence from meates created of God to be receiued with thankesgeuing which S. Paule affirmeth to be the doctrine of Diuells 1. Tim. 4. Also your distinctions and varieties of seruice because they consiste most of blasphemous prayers to dead Sainctes and sometimes to damned spirites with foolish lessons responses versicles c. Lewde lies and vncertaine tales which you reade and sing as God his seruice they are all abhominable In vaine do they worship me saith our Sauiour Christ teaching for doctrine the preceptes of men Math. 15. Also it was decreed in the Councell of Laodicea the 59. chapter that nothing should be song or reade in the Church but the Canonicall bookes of holy Scripture wherefore if you demande whence your ceremonies festiuall dayes fastes and varieties of seruice did proceede I aunswere plainely out of the bottomles pit of hell 2 From whence did all thinges yet indifferently for most part obserued and allowed on both sides from whence did they proceede IF you had vttered what thinges you meane that are so indifferently allowed on both sides we might better haue aunswered but seeing you haue not we must coniecture what you meane if you meane any thinge that is allowed without controuersie on both sides it did either proceede from the scripture of God or from the primitiue Church or else it a thing meerely indifferent but if it haue no grounde in holy Scripture nor example of the primitiue Church nor iudged meerely indifferent it not indifferently obserued for the most parte nor yet allowed on both sides 2 And if it can be proued that the Protestants Congregation or any other Church but ours hath instituted and ordered all these or any of these for the comelinesse and honour of God his house I recant I Haue aunswered before that the Protestants Congregation geueth you leaue to bragge that you are the inuentors of all these Idolatrous superstitions false worshipping of God and yet because you offer so liberally to recant if it can be proued that any Church but yours hath instituted and ordered all these thinges you shall he are what can be saide First your great doctor Durande plainely affirmeth that many of your ceremonies and solemnities had not their first institution of your church but were taken of the Iewes or Gentiles And it may easily be proued that many of your ceremonies were instituted of heretikes as your holy water which you say you vse to put men in minde of their baptisme was deriued of the heretikes called Hemerobaptistae which were baptized euery daye Epiphan lib. 1. Tom. 1. cap. 17. Of the Ossenes you tooke the great estimation of water salt oyle breade c. and vse to sweare by them as they did Epiph. contra Ossenes 19. Of the same heretikes you receiued the superstition of reliques for they vsed to take the spittle and other filth from the bodies of Marthys and Marthana which were of the seede of Elxai that is great Sainctes with them and vsed them to cure diseases as Erasmus witnesseth at Canterbury were kept the clowtes that Thomas Becket did occupy to wipe of his sweate and to blow his nose on which were kissed as holy reliques and thought also to be holsom for sicke folkes of the same heretikes you learned to commande the people to pray in an vnknowene tongue as Elxai the great Pope of those heretikes sayde Nemo quaerat interpretationem sed solum in oratione haec dicat Let no man seeke the interpretation but onely saye these wordes in his prayer Which wordes were in a strange tong either the Hebrue or the Arabike Epiphan lib. 1. Tom. 1. haeres 19. Likewise the Marcosians when they baptized vsed to speake certaine Hebrue wordes that the ignorant people might maruell the more at them as you doe in Baptisme Ephata c. Epiph. lib. 1. Tom. 3. haer 34. To make the Images of Christ and of the Apostles and to sense them you learned of the heretikes called Gnostici and CarpocratirÄ™ Epip lib. 1. Tom. 2. in the preface Epiph. lib. 1. Tom. 2. haer 27. and Irenaeus lib. 1. cap. 23. Of the Valentinians you learned to haue in price the signe of the crosse and to abuse the places of scripture for the same superstitious vse as God forbidde that I shoulde reioice but in the crosse of Christ c. Irenaeus lib. 1. cap. 1. Epiphan lib. 1. Tom. 2. haeres 31. Of the Heracleonites you learned to annoynte men at the point of death with oyle and balme and to cast water vpon dead men with inuocations Epiph. lib. 1. Tom. 3. haeres 36. Of the Cayanes you learned to call vpon Angels Epiph. lib. 1. Tom. 3. haeres 38. Of the Marcionistes you learned to giue women leaue to baptize Ep. lib. 1. Tom. Haer. 42. George Bishop of Alexandria inuented beares to carry deade corpses charging all men to vse them for his owne aduantage as doe you Papistes your bearing clothes other toyes for funerall pompes Ep. lib. 3. Tom. 1. Haer. 76. Of the Colliridianes you learned to make images of the virgine Marie worship them her with offering of candells c. as they did of cakes c. Ep. lib. 3. Haer. 79. Of the Messalians or Martirians you learned to shaue your beardes and to let your lockes grow long Ep. lib. 3. Haer. 80. Of the Pharizees you receaued your superstitious masking garments which you call amictus dalmaticus and pallia as witnesseth Epiphanius in his epistle to Acacius and Paulus Last of all what say you to the ceremonies festiuities fastes and solemnities vsed in the Greeke Church and in the other Oriental Churches if they be sufficient to make their church Catholike why doe you count them heretikes and Schismatikes if they be not sufficient why doe you reason of the institution of the like to proue your Church Catholike You see that proued which you desired play the honest man therfore and recant
for the speciall intent of the builders was not prepared in all sortes for Popish practises Although I could name many yet for examples sake I name Pantheon a church in Rome prepared by the speciall and onely intent of the builders for Cybelle the great mother of the gods and for all false gods of the heathen which now is called the church of Mary and Alhalowes Then this church with many other in Rome and other places being monuments of the faith and religion of the Paganes and not of yours except yours and theirs be all one as they are very like you are bounde by your promise to recant The 15. article conteyneth in effect 3. demandes 1 Againe name any one company of men in the Christen world that in all articles of Faith be in one meaning and belefe IT is an easie matter to name diuers companies agreeing in one meaning beliefe as the church of the Grecians the church of the Aethiopians the church of the Chaldeans Moscouites c. But especially the whole company of Protestantes in Europe doe agree in all necessary articles of true faith by which we are iustified 2 Or in thinges where they doubt be contented to submit their seuerall meaninge to the iudgement of their Superiours THe Greeke church in doubtes will be ruled by the Patriarch of Constantinople and so will the rest of the Orientall churches by their cheefe Patriarches and bishops And the Protestants in Europe will also be ruled by their Superiours so farre as their superiors are ruled by Gods his worde 3 And to that communion and companie wherof they be name any companie of men agreeing and thus humbly affected in Christes Religion sauing the blessed fellowship and members of the Catholike communion and I recant TO the communion and company of the Grecians I name the Moscouites and Russians agreeing in Religion and so humbly affected and these are not of the fellowship that you call the Catholike communion Among the Protestants to the church of Saxonie I name the church of Dennemarcke or to the church of Heluetia the church of France or to the church of England the church of Scotlande but so that none of these allow any consent or submission but to the Truth which must be tried onely by God his worde And seeing none of these are of the Popish communiō if your promise be any thing worth you must recant The 16. article conteyneth one demande and one chalenge Furthermore name any one man that is confessed on both sides by the iudgement of the world to be holy and learned a member of the true Church in what age soeuer you list sence Christes time and proue him to haue bene in all articles of Faith of the Protestants meaninge SEeing you geue so large scope I will name S. Paule who I thinke is cōfessed on both sides to be holy and learned and a member of the true Church whome I can proue by his writinges that in all articles of faith he taught the same which we beleeue And for triall of this because it woulde requier a whole volume if I shoulde proue euery particular article wherein we dissent from you Papistes If you will name an article wherein we agree not with S. Paule If I be not able to proue that we agree with him in the meaninge thereof I will reuoke that article and agree with you therein Yea if I bring not the aduersaries them selues to acknowledge in the ende him to be wholy against their doctrine in diuers of articles of great importance and therefore that he coulde not be of their church I recant YOu shall neuer bring vs neither in the beginning nor in the end to acknowledged that S. Paule is against vs in any article of our Faith but we agree wholy with him Neuerthelesse I know what you meane will not be afraide to vtter Forasmuch as immediatly after the Apostles time corruption entred into the Church which was hardly kept out while they liued as we maye learne by the Epistle to the Corinthians you thinke that we dare not depende vpon any one mans iudgement and therein you are not deceiued for we must depende onely vppon Gods worde But where you saye there is none but he dissenteth from vs in diuers articles of great importance you saye vntruely for you are not able to proue that Iustinus Martyr or Irenaeus two of the most ancient authenticall writers that the Church next vnto the Apostles had are against vs in any point of doctrine wherein we differ from you Yet are there certaine errors in them which neither you nor we allow as is touched before in the answere to the 11. article 1. deman But they are both wholly against you in diuers articles of your doctrine and namely in transubstantiatiō which is one of the greatest articles of Poperie as Irenaeus in the 34. cap. of his 4. booke Contrahaereses Quemadmodum enim qui est a terra panis c. Euen as the breade which is of the earth after it hath receyued the inuocation of God is not now common breade but the Eucharistie or breade of thankes geuing consisting of two thinges earthly heauenly so our bodies receyuing the Eucharistie are not now corruptible hauing hope of resurrection Here you see plainely that Irenaeus affirmeth the sacrament after consecration to consist of the earthly substance of breade which maye better be vnderstoode when we know that he reasoneth against such heretikes as denied the world to be made by God saying that he woulde neuer haue made so great a mysterie of bread which is a creature of the world if the worlde had not bene made by him Iustinus in his second Apologie to the Emperour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We doe not receiue these thinges as common breade and a common cuppe but euen as Iesus Christ our Sauiour was incarnate by the worde of God and tooke vpon him flesh and bloude for our saluation So we are taught that this meate for which thankes is geuen by the worde of prayer from him of which our fleshe and bloude are nourished by transmutation is the fleshe and bloude of Iesus that was incarnate Here he plainely affirmeth that the substance of the Sacrament is turned into the nourishment of our bodies Therfore it remaineth still after the consecration The other writers of later yeares as they haue some errors which neither you nor we doe allow in them so we are not afraid to confesse that they haue some corruption wherby you may seeme to haue colour of defence for inuocation of Sainctes prayer for the dead and diuerse superstitious and superfluous ceremonies yet not so addict to these nor ioyned with such absurdities as yours are But for the chiefe pointes of Christian Religion and the foundation of our faith that is for the honour of God the offices of Christ Redemption Iustification Satisfaction the fruites of Christ his passion Grace faith workes authoritie of God his word authoritie of
the gift of prophesie the gift of healinges c. but there be other prerogatiues of God his spirit that are necessary for the saluation of God his elect as the gift of vnderstanding the gift of Faith the spirit of adoption c. and these the spouse of Christ hath neuer wanted Wherefore if you wil be partaker of those benefits which are receiued in the church of Christ you must forsake your Romish religion and recant The 25. article hath 2. demandes 1 Shew me that the Church which ought to be a Christian mans staye in all troubles and tempestes of doctrine might become so hidde or so close that no man coulde finde her THe reader must not be offended with me for any tedious repetition of mine aunsweres seeing you geue the occasion by propounding your demandes so often This demande hath a false principle that the church ought to be a Christian mans onely staie in all troubles and tempestes of doctrine for when soeuer any such tempestes doe arise there is as great question and doubt of the Church as there is controuersie of the doctrine for as euery heretike chalengeth vnto him selfe the trueth of opinions so also doth he chalenge the possession of the church so that the church is alwayes in as great question as the doctrine And then is it to be sought out and tried onely by the scriptures as we haue declared at large in the aunswere to the 4. Article 2. demande Secondly whereas you demande whether she coulde be so hidde or close that no man coulde finde her because I haue aunswered to this demande sower or fiue times already I will now aunswere in one worde Although she was hidden and close from the worlde yet was she knowen to them that were her children 2 Or so harteles that she coulde succour no man nor instruct any man in his doubt of conscience or distresse of Faith proue me that there maye be such a decay of Gods spirite trueth and Church and I recant THe Church hath neuer bene afraide to do her office towardes her children and true members in teaching exhorting comforting confirming c. neither hath the spirite of God failed to leade her into all trueth and Christ hath bene with her euer more and shal be to the worldes end But that the spirite of God truth and the Church of Christ shoulde departe from the greatest numbre of the worlde is proued by S. Paule 2. thess. 2. and by the Reuelation of S. Iohn Apoc. 12. Therfore if the spirite of trueth did leade you you shoulde recant The 26. article conteyneth in effect but 3. demandes 1 Shew me againe whether any man of yeares may be saued except he beleue the Catholike Church THere is no man of what age or yeares soeuer he be that can be saued except he be a member of the Catholike church But how necessary it is to beleue the Catholike church it is very doubtfull as you demande and as the conclusion of this article seemeth to require If you meane that it is necessary to beleue the Catholike church that is to say that God hath an holy vniuersall Congregation I graunt it is necessary to beleue But I vtterly deny that the Romish church is that holy Catholike church But if you meane as it seemeth and as the rest of the Papistes doe interprete that article I beleue the Catholike church that is I beleue what soeuer the church doth allow to be true I deny that it is necessary to saluation that a Christian man should so beleue the Catholike church both because the church may erre also because something may be commonly receiued of the church which is not materiall to saluation And that this is a false interpretation of this article of our Creede I beleue the Catholike church that is I beleue what so euer she doth set forth or maintaine to be true appeareth manifestly by the wordes them selues For who euer was so ignorant in the Latine tongue to thinke that Credere Ecclesiam and Credere Ecclesiae were all one in signification In deede if the wordes were Credo Ecclesiae Catholicae in the datiue case this interpretation might take place but when it is in the accusatiue case Credo Ecclesiam Catholicam A boy that woulde conster it otherwise than thus I beleue that there is a Catholike church were worthy to haue a doosen stripes for his labour Moreouer this common distinction of Credere in Deum that is to put our trust in god Credere Deum that is to beleue that there is a God and Credere Deo that is to geue credit to God that he speaketh the trueth plainely ouerthroweth this foolish and false interpretation For we say not Credo in Ecclesiam that is I put my whole trust in the Church for that were blasphemie against God in whome only we must beleue neither do we say Credo Ecclesiae that is I geue credit to the Church as though she shoulde alwaies speake the trueth But we saye and confesse against all heretikes and scismatikes Credo Ecclesiam c. that is I beleue that there is one Holy Catholike and Apostolike church whereof I am a member c. Finally when the articles following are spoken in one context and phrase it can not be chosen but that they must haue one kinde of interpretation Communionem Sanctorum Remissionem peccatorum Carnis resurrectionem that is I beleue the Communion of Sainctes the forgeuenesse of sinnes the Resurrection of the body c. whereof the interpretation must needes be this I beleue that there is a Communion of Sainctes that there is forgiuenesse of sinnes c. Euen so I beleue that there is a Catholike Church which is an article of our crede necessary to be beleued of euery Christian man but to beleue all and euery thing that the Catholike church by commō consent doth maintaine is no article of our Faith and therefore not necessary to saluation 2 And that is it which hath in the face of all the worlde practised preaching the conuersion of nations to the obedience of the Gospell that hath alwaies had the ministring of sacraments the hearing of matters in controuersie power Iudiciarie in Ecclesiasticall causes the orderly succession of Byshops vniformitie in solemne ceremonies vnity in faith that hath in her selfe all holy functions of the spirite as working of miracles remission of sinnes the true sence and interpretation of Gods word that is bewtified by the diuersitie of states commended by Christ in the Gospell as with Virgines with Martyrs with Confessors and the rest BEcause these colewortes haue bene sodden twise or thryse already they are not worthy to be shewed in seuerall disher but euen as they are here mingled all togither in an hochpotte Of these notes that you make proper to the Catholike Church as it hath bene declared before some are not alwaies necessary in the catholike church As open preaching in the face of the world open ministring of Sacraments and execution