wherefore to th eÌ„d that you may the better know the sayde churche I wyll god wyllyng attempte to open vnto you accordyng to the proportion of my gyft what the churche is wher it is that it is knowen and how you may know it that you maye the more certeynely kepe your selfes sound in the found fayth therof For our aduersaryes denying not but confessyng to be a churche I wyll not spend tyme in prouyng it to be but in declaryng the aforesayde poyntes accordynge to my promyse For the performance whereof Fyrste you must vnderstand that the militant church of chryst edyfyed at the fulnes of tyme What the church is warryng and fyghting against hell gates Gal. 4. Mat. 16. scisme and heresye and hauyng souldyers valyante faint stable and instable good and bad is a communyon societye and felowshyppe called by god from GeÌ„tylitie and Iudaisme to the profession of one faythe one Doctrine 1. Pet. â— and one kynd of Sacramentes from darkenes to hys marueylous lyghte and by the same visible Sacraments brought into the vnitie of one visible body professing one fourme of chrystian religion It is a congregation called as wel appeareth by the greke word eccleliae deduced of the greke verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sygnyfyeth to cal out And also by Paule Vocati est sinunum corpuâ— Collo 3. you are called into one body Agayne Fiaelis est deus 1. Cor. â— perqueâ— uâ—cati estis in â—acietatem filij eius iesu Christi Domini nostri God is true by whome you are called into tâ—e societie of his sonne Iesu Chryste oure Lorde so that the churche is a conuocation a congregatyon and societie called by god out from the dampnable bondage of Sathan vnto the lyuely coÌ„munion and free company of our lyuely head Iesus Chryst from darke and blynde ignoraunce vnto the merueylous lyghte and knowledge of christyan verytye And the same called societie and congregation is knit together as is said into one body not in one place but in one fourme and profession of one fayth and one Doctrine and that by one maner of sensyble Sacramentes as is manyfest by Saynt AugusteÌ„ In nullum nomen religionis seu verum Aug. to 6. coÌ„ fau li. 19 c 11. seu falsum coagulaâ—i homines possunt nisi alique signaculorum vel sacramentorum nisibilium consortio colligentur Men cannot be gathered into ani name other false other true of religion excepte they be tyed and ioyned togyther by the communion and participatioÌ„ of visible signes or sacraments out of the whych communyon and societie are heretykes scismatikes paynymes and excommunicates heretikes and scysmatykes be not of that coÌ„gregation by cause theye of theyr owne mynde went oute and voluntarylye forsoke the sayde congregation hauyng it in contempte and contemptuously persecutyng it nor paynymes be of that societie bycause they nother be nor at anityme were in the churche nor do acknowledge it no nor excommunicates bicause they by the publyke sentence of the churche are separate excluded and put out from the exteriour societie of the churche vnto theyr repentaunce and amendemeÌ„t of lyfe but thoughe other christians fallynge into deadelye sinne be not ioined to the good with the vnitie of the liuely spiryte and bande of charitie but doo lose the grace of the internall communion neuertheles they are vnited to the good with a certayne exterior vnion of the visible sacramentes soo longe as they kepe peace wyth the Doctryne and professyon of fayth as was Peter the Apostle Mat. 23. notwithstaÌ„ding his thryse deniall of chryst as Iudas not withstandyng his auarice as such whose doctryne our Sauyour Chryst commaunded to be obserued notwythstaÌ„dynge theyr euil doynges and as are ministers also persystynge in theyr seuerall vocations although by some synne mortall they be internally deuided For as the dryed hand of the man mencyoned in the Gospel was before the healynge thereof a membre of hys body and as a membre whose bones vaynes and synewes be broken hangeth outwardly by the skynne continueth styll a membre and a parte of the bodye euen soo a christian dyuyded inwardelye by synne but cleauynge to the body of Chryste the church externally by the outwarde vnion of the professian and vysyble fourme of one faith and by the exterior participation of the vysyble sacramentes the exterior syghnes 1. Tim 3 and fourmes of petye is externally styl a member of Chryst his misticall bodye the churche although not profitable and continuethe in the externall societye of the same church For the militante churche conteyneth good and bad penitent synners iust and vniuste as is euydente by the parable of the field briÌ„ging forth good fead cockle by the primatiue church wherin was good peniteÌ„tes false couetous Iudas yet of this church militaÌ„t the apostles made meÌ„tioÌ„ in an artycle of oure faythe as followeth Credo sanctam ecclesiam catholicam I beleue the holye called vniuersall churche congregation multitude Obserue here by the way that this article namethe the church holye not bycause it consysteth of onely iust ryghteous and perfect chrystians for therein be good and bad iuste and iniuste Mâ—â— â—â— constante and inconstante as is aforesayde as playnelye teacheth also the parable of the nette comprisynge good fyshes and badde and as playne is by the greate house sygnifyeng the greate vniuersall churche 2. Tim 2 which conteineth vesselles to honour and dishoner and by dyueres other lyke scryptures but it is named holy bycause al chrystians which make one church and congregation be called of our holy god by hys holy worde vnto holye lyfe be sanctifyed and made holye by one holye fayth and one holye Baptysme and do persyste in the communion of the same for Paule wryteth to the Corinthian churche a membre of the vniuersall churche 1. Cor. 5. notwithstandynge that therein was the incestuous fornicator contentious persones and doutyng in the resurrection of the bodyes as foloweth Paule the Apostle by the vocation of Iesus chryste 1. Cor 15 and by the wyll of God 1. Cor. 1. Sostenes a christen brother vnto the churche of God whyche is at Corynth sanctifyed by Chryst Iesu and called to holynes and holy thinges Wherefore we maye not thynke straunge that the catholyke churche whereof holye Chryst our sanctyfycation Ephes 5 is the vndouted hed conseruer preseruer as writeth Paule is named the churche of God and holy though euell chrystians therein be commyxt with the good for that notwythstaÌ„dynge they be all called by one name as affirmeth S. Austen In una domo omnes sub vno sunt nomine Aug. to 2 â—pis 203. Quam uis enim moribus diuersi sunt uâ—o tamen nomine censentur et professione In one house all be vnder one name for albeit they be diuers in maners yet they be named by one name and one profession The same affirmeth Ambrose mayster to Austen In uno domo
to thys commaundemente of Chryst Omnia quecunque dicunt seruate et facite que autem faciunt nolite facere Obserue kepe and do you all thynges Mat. 23 whatsoeuer they doo speake and teache agreable to truethe but do you not those thynges whyche they worke dissonant from the same then truelye he that refuseth the felowshyppe of the iust for the iniust sake maye not be rekened an humble chyld to god our father nor to the vnyuersall churche our mother As the great house wherin be vessels not onely of golde 1. Tim 2 and syluer to honoure but of woade and earth also to dyshonour is not to be forsaken and refused for the vesselles sake of dysshonor therein No more is the catholyke Churche whyche is the greate house nor her determynations to be contempned for the euilles sake therein permixted with the good for in the churche the good and the bad be to gyther as chaffe is with the corne sayeth Austen Mali et boni sunt in ecclesia sed apud hereticos soli mali sunt Aug to 9 in Io tr 6 c. nos fatemur in ecclesia catholicorum et bonos et malos esse sed tanquam grana et paleas Good and euil be in the church but amonge heretykes be onelye euyll c. We graunte in the Churche of catholykes to be good and bad but as corne chaffe Here is to be noted that by Austen among the heretiks be none good but in the churche of catholikes to be not onely euell but also good yea and that lyke as corne chaffe be together For as good corne suffereth no detriment ne damage by myxture of the chaffe but is rather conserued preserued good therewyth lykewise the good people receiueth no corruption contagion nor infection in the substaunce of theyr religion by the societie of the euyll But rather bye continual companye famyliaritye and syght of theyr fructles lyfe do learne to detest and abhorre the same and do vse there leuitie comparable to the lyghte moueable chaffe to the establyshyng of they re owne godlie grauytye and the inconstant corrupte deformed errors of the iniuste to the tryall and confyrmatioÌ„ of their owne constante pure and ryghte doctryne For as the wicked euyll vseth the good workes of the vertuous so the vertuous well vsethe the yll workes of the wycked to theyr owne exercyse and much profytte accordyng to the example of GOD hym selfe who vseth the euylles of the noughty to the exercyse and profytte of the good and holy that bye the peruersytye of the euyll the good maye profyte be proued and tryed as learne we maye also by Iob Thoâ—â— whiche by tempting Sathan receiued no daÌ„mage 2. cor 12. but were proued tried to their muche good accordyng to thys of Paule Virtus in infirmitate perficitur Vertue by infyrmitye as temptatyon persecution and aduersitie is made perfect stronge and invynsyble And as good wheat being winnowed with the wind froÌ„ the chaffe is manyfest manyfestly appeareth good so the good people by the stormye temptation of the euyl are tried good and by the tryall are manyfestly knoweÌ„ to be good Therefore Paule wryteth 1. Co. 11 Oportet hereses esse ut probati manifestifiant Sectes muste nedes be that they whyche be good maye be knowen amongest you for by scisme in doctrine they are stirred to learne the trueth and bi diuisyon in lyuynge they are excyted to seke vertue and to be the more vygylant in Doctryne and circumspecte in lyuyng so that the good faythefulles takethe no more detryment by the companye of the badde then dothe wheate bye chaffe then golde by the touch of fyre theÌ„ the pacience of Iob and Thoby by the temptatyon of Sathan 2. cor 12. then Paule by the sharpe afflyction messeÌ„ger of Sathan in his body then the Apostles by the companye of traytorous Iudas And for as much as Sodome had bene preserued and saued from destruction yf therein had bene but tenne good persones Gen. 10. why shoulde not we beleue the catholyke Churche of Chryste wherin be innumerable good to be preserued conserued and saued holy pure cleane from the destroying heresies damnable errours To be breife that holy father and learned Doctour Saynt Austen wryteth as foloweth Ecclesia dei inter multam palcam multaque Au. to 2. epist 110 ad Ianua cap. 19. zizannia constituta multa tolerat et tamen que sunt contra fidem uel bonam uitam non appâ—â—bat non tacet nec facit The churche of God ordeyned and set among much chafe and much cockell doth tolerat many thynges and yet neuerthelesse it nother approuethe nother concealethe nother doth those thynges whych be agaynst the faith or good lyfe Thus you maye vnderstand that the church in and among the chaffe which signifieth inconstant and frutelesse christians and cockle signifying corrupt christians suffereth mani thinges indifferent infirmities fraylties and euels not makyng agaynst our faythe nor contagious to christian manners for vnyties sake as Christ dyd tolerate Iudas a theffe and a traitour but the churche saith Austen nothere dothe it selfe nother alloweth in the badde no nor concealeth nor yet winketh at any thyng in any wise repugnaunte to our faythe or chrystyaÌ„ lyfe especially it doth not tolerate heretyckes nor scysmatykes bycause theye be intollerable euyll for scysme vyolation of peace breache of vnitie and seperacioÌ„ from the inherytaunce of Chryste the churche spredde through al the whole worlde and stretchyng into all ages be intollerable And no meruel for the church is the kyngdome of heauen as teacheth the parable of the net and of the tenne vyrgynnes c. Mat. 13. and 25 Therfore it erreth not infernally nor doeth tolerate anye thynge that is infernall for the kingdome of heauen is not the kyngdome of hell of falsytye scysme nor heresye leadyng to hell but of verytye concorde and vnytye bryngyng to heauen No cause is therfore why we should cal the doctrine of the whole catholyke Churche in doute for no person vnfaynedly professyng Chryste wyll affyrme any one of the Apostles whych were but members of hys mystycall bodye the sayde churche to erre in his writing shall then anye chrystyan person holde the whole vniuersall bodye of Chryste to erre in the greate matters of our profession Paule was but a chylde of oure mother the Churche and yet we are bound to beleue his Doctryne to be true For christ spake in hym as he him selfe wytnesseth to the Corynthes saying An experimentum queritis eius 2. Co. 13 qui in me loquitur Christus 〈◊〉 Do you seke experience of Chryste him selfe whych speaketh in me Shall not we then beleue the Doctryne of hys and our holy mother the catholyke Church spouse moste obedient to oure Sauyour Iesus Chryst truth it selfe in whom he hath doth Au. to 9 tract 89 and wyll speake to the worlds ende seynge he promysed to be in Mat. 28.
omnes sub uno sunt nomine Ambrosi 2. timo 2 uno enim domini sui nomine censent ur omnes In one house sayeth S. Ambrose all be vnder one name for all are called by theyr Lordes name Which is not dissonant from the principle Euerithynge is to be named by the best and worthyest parte But our Lorde holynes it selfe is the best parte and worthyeste membre of the churche beyng heade thereof Therefore the churche ryghtly is called holy of holy Christ oure Lorde and heade yea and of the holy gost resydent therein Nowe that I haue briefly opened by the waye the cause why the catholyke churche is called holy ye must vnderstaÌ„d the sayde article to teache vs the holye churche to be a communion of saynctes Vincent Airen that is to saye of Catholykes whereby we are taughte the catholyke churche to be a communitie societie or felowshyppe of catholykes because they persyste in the communion of the catholyke and vniuersall holy fayth that was and is obserued in the catholyke and vnyuersall churche and in the communioÌ„ also of the holye sacramentes whereby it is incorporate to oure holy heade Iesus Christ and clensed in his holy bloude Ephes 5. hallowed with his holy spyrit hath and doth holy thynges teacheth holye and holesome doctryne Of this conuocatioÌ„ communion and feloweshyp speakethe the electe vessell of Chryst Saynt Paule Multi unuÌ„ corpus sumus in Christo Rom. 12. We beynge manye are one body in Christ So that the whole many and vniuersall multitude professiÌ„g one holye fayth and doctryne and being partakers of the same holye Sacramentes are the mystycall body of Chryst whiche is the Catholyke churche Therfore S. Ambrose sayeth Corpus Christi non unus aut duo christiani sed omnes Ambros in 1. cor 6 The bodye of Chryste is not one or two Christians but all Chrystians As in a natural bodye one two or three members make not the whole naturall bodye but all the meÌ„bers ioyntlye in theyr places so the mystical bodye of Christ whiche is the Churche is not constituted by one or two christians but by all the ChristiaÌ„s in theyr vocatioÌ„ wheresoeuer they be ioyned and lynked together by the communion and participation of the same Sacramentes The lyke doctrine also S. Paule taught the Ephesians Vnum Corpus Ephes 4. You are one bodye Wherevpon Erasmus dyd wryte as foloweth Vnum corpus estis omnâ—s ab uno pendetis capite You are all one bodye and do depende of one heade Thus it is manyfeste all Christians to be the bodye of Christe that the integritie of Christ his misticall bodye consystethe by no lesse then all Christians and that therof is one head Christ hymselfe of whome the sayde bodye the Catholyke churche dependeth Albeit that in namynge the churche to be Christes body Christ is named the heade thereof for elles it could not be his bodye yet you may reade many Scryptures that he is by expresse words named the heade thereof whereof I wil reherse this one folowing Et ipsum dedit caput supra omnem ecclesiam Ephe. 1. que est corpus ipsius And GOD the fathermade him meaning Christ heade ouer all the vnyuersall churche whiche is his bodye Hereby you maye euydentlye se Christ to be head to all the churche all the church to be his bodye and by that worde all Paule teacheth the churche to be a vniuersall congregation Lykewyse to the Corynthians and to al christians professynge Christ as the Corynthes dyd Paule dydde wryte 1. Cor 12 Vos autem estis corpus Christi You be the bodye of Chryste Wherevpon Primasius saieth Omnes corpus al be the body of christ for the vniuersall and the whole body of Chryste was and is of all faythfulles Primaâ—â—us and not of Corinthe onely Chris hâ— 23. in 1. Cor. 12. Therefore Chrysostome sayth Vniuersum corpus non illa Corrinthiorum est solum sed que vbilibet toto extaâ— terrarum orbe The vnyuersall body of chryst is not the Corinthian churche onelye but the churche that is euery wher through the whole worlde for the churche of Corinthe was but a particuler churche parte or member of that vniuersall church To be short Paule proueth the same by the symylytude of a naturall body 1. Câ— 1â— saying Sicut enim corâ—us unum est et membrahabet multa omnia autem membra corporis cum sint multa vnum tamen corpus sunt ita et christus For as a a naturall body is one hathe many members but thoughe all the members of that one body be many yet they are but on body euen so is chryste that is to say euen so is christ his churche as Chrisostome Iherome Primasius Theophilact with other olde aunciente wryters do expounde it as the bodye hed in man maketh one maÌ„ in lykewise the whole congregation and flocke of faythfulles and chryste the heade of them make on churche Chrisos ibidem And for that cause Chrysostome affyrmeth chryst in the sayd scrypture to be put for the churche naming the churche by the worthyeste and best part thereof And S. Austen sayeth Aug. to 9. ho. 17. trac 108 Vnus est christus caputet corpus The hed and the body is one chryst Wherefore the bodye whyche is the churche maye well be named by christ As breade also is made of innumerable graynes so the misticall body of Chryst the churche consysteth of innumerable faythfull members howe soeuer they be locally distant for Vnus panis et unum corpus multisumus 1. Cor. 10 We beynge manye sayeth the Apostle Paule are one breade and one bodye that is to saye we beyng manye lyke as manye graynes make one breade do make one body by on baptime and one faith incorporate to one heade our Lorde Iesus Chryst By a folde also of shepe is sygnified the catholyke churche as is wrytten in the tenth of Iohn Io. 10. and by Ciryll vpon the same so that the catholike churche is called also by scrypture the foelde or flocke pasturynge feadynge through the whole greate felde the worlde Mat. 13. wherin is the catholyke churche of the which Iesus Christ is the hed sheperd Nowe that I haue coÌ„petently declared what the catholyke churche is my promise byndethe me to enterpryse the declaration wher the same is Where the church is By thys worde catholyke whych is to say vniuersall added vnto the whole Churche most manyfestly we be taught where Chryste his Churche is for it declareth the sayde churche to strecth out her brauÌ„ches and members in to all and euery part of the vniuersal world as well affyrmethe famouse Austen Aug. to 7. coÌ„ epi. pet de unitate ecclesie c. 2 Questio certe inter nos versatur ubi sit ecclesia utrum apud nos an apud illos quae utique una est quam maiores nostri catholicaÌ„ nominarunt ut ex
obtinet omnes gētes Shall not we my brethren showe the churche as the new mone is shewed to men is not the churche euydente is it not manyfest rayneth it not in all nations To the whyche manyfest church he gaue manifest and visible ministers as Apostles Prophetes Ephe. 4. euangelystes pastores and doctours which are were and shal be to the worldes ende vysyble and not inuisible Math. 5 for to them Christ said Vos estis lux mundi You are the lyght of the world which cold not be true yf they were not sene and perceiued If the church be not sensible but insensible then the sacramentes the ministerye ecclesiasticall offyces the Ecclesystycall mynysters the vocations to Ecclesiasticall offyces Yea the worde of GOD wrytten and preached shoulde be insensyble whyche shoulde be agaynste Saynte Paule saying Rom. 10 Faythe is by hearynge and hearynge by the worde of Chryste Seynge therefore by these aucthoryties I haue although brefelye yet suffisientli proued the catholycke churche which is eueri where to be manifestly knowen I will lykewise god helping proue the same not to erre in the materyall points of our religiō although some corrupte mēbres be therof The catholyke churche doth nor erre For albeit in this vnyuersal churche whyche is vysyble be many bad so well as good iniust as iust folyshe vyrgyns Mat. 25 as wyse euel sedes as good sedes and in the net badde fyshes as good Mat. 13 yet we may not thinke the same catholyke vysyble Churche to erre in the necessarye poyntes of Chrystyanitye no more then dyd the apostles in ther belefe preachinges doctryne bycause trayterous Iudas was of ther felowship we maye no more brynge the doctryne ordinaunces and interpretations set fourthe to vs by the vniuersall Churche in doubte by cause there be some bad therin then we maye call in doubt the Apostles doctrine bycause euell Iudas was of that congregation If it be an vntruthe to affyrme that all the hole company of Aungelles in heauen dyd erre bycause some of them dyd erre and fell from heauen Who wyll affyrme to be a truethe the whole multytude of Chryste hys Churche whyche the scrypture calleth the kyngdome of heauen Mat. 13 to erre bycause some euyll chrystians therein do erre The arche of Noe Gene. 7. an expressed fygure of the Church hauyng therin beastes clene vnclene hauing therin 〈◊〉 Cham the wicked chyld of Noe wyth the rest that were good erred not from the tuition and protection of God nor were drowned in the deuouryng whaues of the ragynge floude but was cōtynually in the sure certain and safe custodye of almyghty God so preserued kept in most certeyne safetye to the full ende of the said floude shal we then say or thynke the catholyke churche of chryst the verye veretye represented by that arke to erre and wander from Chryst Ephe. 15. and Chryst his regiment the hed thereof seing that he is Seruator corporis sui The Sauyour and preseruer of hys body whyche is the Church as teacheth the Apostle Paule Seyng Christ who is verytye hathe ben is and wylbe contynuallye with hys church to the worlds end Ioh. 14. and. 16. Seyng I saye that the holye Ghost the fyrme cōforter hath ben is and wil be without surceasse duryng this worlde resydent in the same to teache it all the truethe and therein to comforte confyrme and establyshe it At Antioch were certeyne Iues which taught the Chrystians that excepte they were circumcised after the maner of Moyses they could not be saued after greate dysputation hadde therevpon wyth Paule Act. 15. and Barnabas the Iues woulde not be satysfyed as sectes commonly be not in soo much that Paule and Barnabas wyth others were sente to the Apostles and senyors at Iherusalem for the decision of this question among the whiche certayne that had bene of the pharisaycal secte and then christened affyrmed that christians ought to be circumcised and that the churche shoulde commaund the lawe Moysaicall to be kepte and yet Peter and Iames with other the congregation there decreed to the contrarye that the christians shoulde not be cyrcumcysed and were bolde to say and wryte Visum est spiritui sancto nobis c. It pleaseth the Holye ghoste and vs to burden you with no more but with these necessaryes c. Althoughe in this councell and congregation were some that erred as they which had ben Phariseis yet we cannot without impietie saye that the whole holye assemblye dyd erre Whyche truelye dydde saye it pleaseth the holye ghost and vs. Wherfore to affyrme the whole catholyke churche of Christe to erre in matters of our fayeth and necessarelye appurtenaūt to christian manners because some euell be amongest them is a wycked sclaunder to the mistycall bodye of Chryste and an vngodlye blasphemye to Christe hymselfe the heade thereof yea and to the holye ghoste contynuallye resydente therein to whose inspirations reuelations instructions and regiment the catholyke churche alwaye is obedyently subiecte or els the holy gost wuld not contynuallye abyde in it accordynge to Chrystes promyse Ps 14◠whyche promyse cannot be vntrue for he is faythfull in all his wordes So that although that euel be mixt with the good in the churche yet we muste not thynke it to erre in the wayghtye matters 1. Tim ◠but to stande to it as to the pyllar of trueth and not to forsake it as aduertyseth vs Saynte Cypryan Ci◠epi 3 lib. 3. Et si uidentur in ecclesia esse zizannia non tamen impediri debet aut fides aut charitas nostra ne quoniam zizannia in ecclesia esse cernimus ipsi de ecclesia recedamus Although corrupt seeds do appeare and be sene in the church Yet our fayth or charity shuld not be lette molested nor troubled so that bycause we se corrupte and noughty seades growynge in the Churche therfore we should relinquyshe and forsake the churche but to suffer the euyll by charytie beyng studious and carefull to kepe the vnytie of the spyryte by the bād of peace as wylleth S. Paule and rather to be stronge in toleratyng the badde Ephe. 4. then to be vngodly in forsaking the good But forsake not they the churche for corrupte seades which for naughty chrystians sake do denye refuse and reiecte the Decisions determinations ordinaunces of the churche her vnderstandynges of scriptures and in slaunderynge the churche to erre in poyntes of our fayth and of chrysten relygyon bycause corrupted chrystyans be amonge the incorrupte Let vs remember that no man hauynge the ryghte vse of hys wyttes wyll refuse corne bycause chaffe or cockle is myxt with the corne no more can he be estemed a ryght christyan that reiectethe the vnyuersall churche of Chryste for the baddes sake therin Forasmuch as they whyche doo forsake the good holesome and true Doctryne of any preacher for hys euyll lyfes sake cānot be accoūted obediente
and wyth her contynuallye no lesse tyme. No man can but beleue it excepte any be so peruerse that wyll denye the Churche to be hys mother To whom S. Cypryan saieth Non potest habere deum patrem Cipri de simpl prâ— qui non habet ecclesiam matrem He cannot haue GOD to be hys father whych hath not the Churche hys mother Lyke wyse in not beleuing the church our mother we do not beleue god our father so coÌ„sequently we do degeÌ„dre from all filiall nature to the abrydgement of our lyues here in earth and to the achiuing of the loÌ„g endles death in hel wherfore let vs with humble obedience honour our sayde holy mother the Catholyke Church in embracing her preceptes that we may be longe lyuyng not onely beneth heare in Earthe but attayne also to the longe lyfe aboue in Heauen Hytherto I haue declared the Church not to erre bycause some euyll persones be therein wherewyth yf any be not satisfied but doth further affyrme euery membre of the churche to be a lyer and therefore doth infer the whole vnyuersall churche to lye and erre To them Saynt Austen shall make aunswere as foloweth Deus per seipsum uerax Augu in pist Ioh. tract 1 tuper deum uerax nam per te mendax God is by hym selfe true but thou art tru by GOD for by thy selfe thou art a lyer so that although euery person of hym selfe Psa 115 and by his vityat nature be a lyer yet by the pertecipation of goddes grace and truthe in the Churche manye are true as well appeared by the holye Patryarches Prophetes and many others before Chryste his incarnation and since that time by the Apostles Dyscyples and holy Martyres wytnessyng the truthe wyth theyr bloude For elles Dauyd hymselfe had lyed in sayinge Euery man is a lier the Euangeliste Paule and other the Apostles had lyed in their preachynges and erred in theyr wrytynges the whych no chrystyan harte can suffer to be affyrmed but admyt that the Deuyl is some time permitted to haue power on a synguler and pertyculer persone in the Churche yet it followeth not that he hath powre to seduce the vnyuersal congregation of chryst his vnyuersal churche For where Chryst is there cannot the Deuyl be coÌ„syderynge that no agreament is or can be 1. Cor. 6 betwene Chryste and Belyall But in the vnyuersall catholyke church is Christ therefore is not therein the deuyl Christ is therein for he promysed vnto the sayd catholyke churche not onelye the spirite of truth to teache it all the trueth but promysed hym selfe also verye verytye therein to be continually euen to the worldes ende For that cause Paule calleth the church the temple house of god Apo. 20. In the Apocalipse moreouer it is wrytten the deuyll to be tyed and shutte vp in hell that he nether myght nor maye seduce the peoples and nacions Wherevpon S. Austen wryteth iÌ„ his boke de ciuitate dei these wordes Au de ciuitate dei li. 2. ca. 7 Ad hoc ligatus est diabolus in abisso ut iam non seducat gentes ex quibus constat ecclesia Furthermore the deuyll was tyed and shutte vp in hell that he myghte not seduce the peoples of whom consisteth the church Here ye may learne of Austen that the deuyll hath not power to seduce the peoples and multitudes of faithfulles of whom the churche coÌ„sisteth After it foloweth Nec enim dictum Aug ibi ut non seduceret aliquem sed non ut seduce et iam gentes in quibus ecclesiam procul dubio uoluit intelligi It is not sayde that he shoulde seduce no manne but that he shoulde not seduce nowe the peoples in whom vndoubtedlye he would to be vnderstand the churche Note here that s Austen wryteth that it was not spokeÌ„ that the deuell shuld seduce no man for so promysed not Chryst but that he shoulde not seduce the peoples that is to saye the whole congregation of the church to whom only the spyrite of truth was promysed to contynue for euer Thus playne it is that the deuyll maye deceyue and seduce some certayne persones of the churche and yet cannot seduce the whole multitude and congregation therof For so longe as an army standeth together in aray it is impregnable and inuincible but deuyded disseuered and scattered abroade it is moost easye to be vanquysshed Lykewyse Chrystyans singularlye and priuately may sometyme take an ouerthrowe of Sathan but the mayne army host of Christ the vniuersal militaunte churche hath so valyanut puyssaunt and experte a captayne in the myddes therof and that continually that it cannot goo out of araye at any tyme to take any notable discomforte or ouerthrowe 1. Co. 10 Non enim patietur uos tentari supra id quod potestis sed faciet etiam cum tentatione prouentuÌ„ ut possitis sustineri For he will not suffre you to be tempted assauted aboue youre power but so wyll do in the temptation that you shal be able to sustaine it escape it and to haue good successe therin so that he can and will kepe his promise which was Mat. 16. that Hel gates should not preuayle agaynst the churche Whiche promyse he made not to the perticuler members thereof seuerallye but to the whole churche vnyuersallye Therfore although some straglynge waueryng and wanderynge Christians do at any tyme erre yet the whole congregatioÌ„ doth at no time erre in the weyghtye matters of Christianitie Yf the churche maye erre then maye Chryste and the holy ghost erre which be resyaunt therin then is not the Churche buylded vpon an immoueable rocke stone Mat. 16. and fundatyon accordyng to scripture then is not the Churche the pyller and fyrme vpholder of trueth 1. Tim. 3 then cannot the churche say truely it pleaseth the holye Ghoste and vs then is not Chryst the Sauyour and preseruer of the Churche hys body whych to beleue were to muche vngodlye but Chrysostome sayth Homini si bellum inferas Act. 15. Ephes 5 Chris to 2. ho. 20. forte uinces aut forte uinceris ecclesiam uincere nulla uis poterit yf thou warre vpon a manne perchaunce thou shalte ouercome or be ouercommed but no power forse or strength can ouercome the churche Wherebye you maye wel vnderstand that a perticuler persone of the Churche maye be conquered but not the whole catholycke churche Non deâ—rit enim dominus ad tuendam ecclesiam suam Au. to 2. epis 169 For our lord wyll not be wantyng to defeÌ„d hys churche whych he bought and purchased wyth no lesse then wyth hys owne moste precyous bloude the infallyble euydence of hys deare loue towarde it which will not suffer it vnarmed and withoute his defence Vayne therefore be al scysmatycall rebellyons conspirynge against the same Thus thys fynyshed I thinke it expedient to open to you the infallyble tokens whereby ye may know and infallyblye discerne the catholyke Churche
he vnited to him one spouse the catholike church of vnite wherof euery faythfull seuerally accompted is a chyld and as he is but one hed so hathe he but one mystycal body the church vnited to hym by one faythe and one baptysme of the whiche body euery Chrystian rekened singulerly a part is a member As he is nother a partyall nor a partyculer God of thys or that country but God of all realmes Empyres and natyons Likewise his onely spouse and bodye the Churche is not a pertyculer multitude of people in thys or that nacyon onely but of the vniuersall christian multitude in al natioÌ„s realms coÌ„tries through out the whole world As god is not a youÌ„g or a newe god lately sprong vp lykewyse hys sayde spouse mistical body is not yoÌ„g newe and late but of olde antyquyty euen from the beginnynge Wherefore you can in no case excuse your selfes at the dredefull day of Iudgement but the you may well dyscerne the new and late spronge vp scysmatycall churches dissentyng from the vniuersall aunciette coÌ„sent of the vniuersall aunciett congregation of Chrystes faythefulles agreyng constantlye in one faith in one true religion from Chrystes time continually and perseueraÌ„tly to this day and soo wyll contynue to the worldes ende So that it is in you whether that you wyll beleue that late vpstarted anguler and pertyculer Churche of contentious dessention whereof lying Sathan is the hed or the vniuersall aunciett church of vnytye the hed wherof is Chryst who is verytie Whosoeuer wil be partaker of the lyuely sucke sappe descendyng from the lyuely hed Iesus Chryste into hys onely body the catholyke churche and into euerye synguler member thereof Let him not dismeÌ„bre him selfe from that lyuely body by anye kinde of newe doctrine dystrepant from the olde auntiette vnyuersall doctryne receaued from Chryst and his primatiue churche for he that dismeÌ„breth hym selfe from the church dysmembreth himselfe from christ the hed thereof Non tenens caâ—ut ex quo totum corpus per nexus et coniunctiones subministratum et constructum Collo 2. Ephe. 4. crescit in augmentum dei Not hauyng nor holdyng the hed of whom the whole bodi by ioyntes and ioyninges receauyng nurriture and coÌ„pact in one groweth to a godly perfection the whole body is the whole vniuersall Churche the hed is Chryst who is lyfe and the ioyntes wherwith the body is ioyned to the hed Ioh. 14. be faith charitie and the SacrameÌ„ts by whome spyrituall nurryshment and lyfe be deriued into the said vniuersal body the church and to euery member thereof so that consequeÌ„tly he that disseperateth him selfe froÌ„ Christ seperateth hym selfe from lyfe let vs not therfore forsake the vnytye of Chryst hys churche for that holi martyr and excellent clarke S Cipryan sayeth also Hanc vnitatem qui non tenet Cipri de simp pre dei legem non tenet non tenet patris et filij fidem vitam non tenet et salutem He that kepethe not thys vnytie kepeth not the fayth of our father and of hys sone he hath not lyfe and saluation and to th end that we should kepe this vnytye peace and concord we are called into one bodye the Churche as writeth Paule to the Collossyans Collo â— In whose holy lap the vniuersal aunciett coÌ„seÌ„t the sea Apostolyke kepte that aunciette father and incomparable clerke S. Austen as is uydent by this followyng Aug. to 6 in epi. ma ca. 4. quaÌ„ uocant fuÌ„damenti Multa sunt quae me in ecclesie gremio iustissime tenent tenet me consensio populoruÌ„ atque gentiuÌ„ tenet authoritas miraculis inchoata speuutrita charitate aucta uetustate firmata tenet ab ipsa sede petri Apostoli cui pascendas oâ—es suas post resurrectionem suam dominus commendauiâ— usque ad presentem episcopatum successio sacerdotum tenet postremo ipsum catholice nomen quod non sine causa interiam multas hereses sola obtinuit Many thynges saythe Austen there be whych do kepe me in the lappe of the catholike church The consent of the people and nations kepeth me the auctorytie therof begonne by miracles nowrished by hope encreased by charytye confyrmed established by antiquitie kepeth me The successyon of prystes froÌ„ the seate of Peter thappostle vnto whome our Lorde commytted after his resurrection his shepe to be fedde vnto this present Byshoprycke last of all kepeth me the churches name of catholyke bycause not with out matter amonge so manye heresyes she onely hath had the vyctory This obedient chylde of our holy mother the church Saint Austen declareth four pryncypall poyntes which did holde hym in obedience vnto her whych be these consent of al chrystiaÌ„ nations in one faith the antiquitie of the churches aucthoritie and the vniuersalitye of the same sygnifyed by the name of Catholyke yea and the aucthoritie of the sea Apostolyke of Peter froÌ„ whence procedethe the successyon of pryestes in the Church of Chryste agaynste the whyche sea Hel gates hath not preuayled but from Peters tyme to thys day hath contynued the nexte hed vndre Chryst of the catholyke churche and hath stand in the fayth thereof and so shall perseuer to the worldes ende And yet agaynst al other the Apostles seas hel force hath so auailed that it hath theÌ„ subuerted Forasmuch as these fore poyntes dyd kepe Saynt Austen in humble obedience vnto the Churche out of the whyche is no saluatioÌ„ what shal al good chrystyans recken one suche whom the fame nothynge doo moue surelye that they haue Chryst and his Church in contempt and that the spyryte of truthe resydente in the church is with them of no credence yet they know the Church for that that the spyryte of verity is contynuallye resyaunt therin to be called in scrypture the house and temple of God as for examyle An uescitis quod templum dei estis et spiritus dei habitat in uobis 1. Cor. 3. Do not you knowe saythe Paule that you be the temple of God and that the holy gost doth dwell in you WherevppoÌ„ that olde auntyent and excelent clarke LactaÌ„tius Lacta de uera sap li. 4. c. 30 groundyng hymselfe dyd wryght thys folowynge Sola igitur catholica ecclesia est quae uerum cultum retinet hic est fons veritatis hoc est domicilium fidei hoc templum dei quo si quis non intrauerit uel a quo si quis exiuerit aspe uitae ac salutis eterne alienus est It is the onely catholike church whych hath in it the true worshyppinge of god thys is the fountayne of truth this is the mansyon house of faythe thys is the temple of God wherein yf any do not entre or oute of whom yf any do depart he is a strauÌ„ger far distant froÌ„ hope of lyfe and saluation eternall Wherewyth accordethe that holy learned Bysshoppe S. Epiphanius saying Est uia regia sancta dei