haue the tytle of Catholyke whych sygnifyeth vniuersall to the condempnation of the particular Churche of scysmatykes and in the same one catholyke Church not a figure of oure redeamer but the verye true hoste of our redemer to be offred The whiche catholyke Churche Ioh. 10. Chryste also calleth Vnum ouile Rom. 12 One folde flocke Paul both to the Romanes also to the Ephesyans Ephes 4. affirmeth the multytude of faythfulles to be one body and therefore S. Austen agaynst the Donatists sayeth Aug. coÌ„t Donatist li. 1. ca 10 Vna est ecclesia que sola catholica nominatur The church is one which only is named catholicke for the vnion whereof Chryst becam the hedde coppelinge corner stone Ephe. 2. wherupon and by whome the vniuersall edyficer the vnyuersall churche of bothe Iues and Gentyles shoulde be buylded brought and reconsyled in to one body To be brefe Epiphanius a notable greeke wryter hath wrytten of thys vnytye as foloweth Ecclesia velut vnam habet animam et idem cor et predicat Epiphan to 2. li. 1. Iren. li. 1 capi 3. docer et tradit velut vno ore predita The Churche hath as it were one mynd and one hart preacheth teacheth giueth traditions as it were endued wyth one mouth as had the primatyue Church by this testimony of Luke folowyng Actes 4. Erat omnium qui credebant cor unum et anima vna Of all whych did beleue was one hart and one mynd So much dyd Chryste our head requyre vnytie in hys Churche that he requyred it in two or three and to theÌ„ made most comfortable promyse saying Mat. 10. Yf two of you doo agree vpon earthe of anye thyng whatsoeuer they aske it shaâ—be gyuen them of my father whyche is in Heauen as was vnto the three Chyldren Dani. 3. agreyng in one fayth in the bournyng furnace To commende amonge other godly thynges vnto vs thys moste necessarye vnytie our peace maker Iesus Chryst ordeyned his very real body and bloude in those thinges which be of many reduced and brought to one as in brede and wine for of many graines is made one breade whych euidentlye proueth an indiuisible societye an inseparable vnyty to be in and among the whole vnyuersall multytude of beleuyng people spredde abroade in al the worlde whych notwtstandynge theyr corporall dystaunce be broughte into one bodye by consente of myndes vnitie of faith of Sacraments and of charytye the bande of peace as is manyfeste by thys text of Paule the Apostle 1. Co. 10 Vnus panis et unum corpus multi sumus We beinge many are one bred and one body for all we partakyng of one bread the bodye of Chryste do declare our selues although many in nomber to be one lofe of bread compact of many graynes that is to saye to be one body of Chryst counited of many members hauing one fayth one baptysme one Lorde And as al the members of Chryst are by one fayth and one maner of Sacramentes made one body so are they by the same vnited to one hed our Iesus Chryste of the whyche inseparable vnitye that notable vnyon and coÌ„iunction of the husbande wyth the wyfe is a greate Sacrament and a holi perfect signe as this of Paul wytnesseth Sacramentum hoc magnum est ego autem dico in Christo et ecclesia Thys is a greate sacrament but I speake of Chryste and of hys church that is to saie this sacrament meanynge matrymony is a greate a worthy sacrament not of nor in it selfe but bycause it is by deuyne institution a holye perfecte Sacramente and sygne of the indiuisible vnyon and vnitye of Christ the hed with the church hys bodi To be brefe al Christ hys sacramentes mysteryes doctryne do tende fully and holye to the auauncement of vnitye and concorde Aug. to 2 epis 152. Quisquis ergo ab ecclesia catholica fuerit seperatus quantumlibet laudabiliter se uinere existimet hoc solo scelere quod a christi unitate defunctus est non habebit uitam sed ira dei manet super eum Whosoeuer therefore shal be seperated from thys catholyke Churche albeit he thinke hym selfe to liue neuer soo coÌ„mendable yet for thys onelye myschyfe that he is separated from the vnitie of Chryst he shal not haue lyfe but the wrathe of God resteth vpon hym Ephe. â— Thus you may euidently vnderstand vnitie to be a sure token of the Catholyke Churche from the which those fragementes that be dyuided and broken doo publyshe and thrust fourth dyssonante pugnaunt and contrariant Doctryne by the vyolente perswasyon and instructioÌ„ of the proud spyryte of error As nowe in our tyme it is mooste open to euery learned man what a coÌ„tagious noumber of contrary sectes hath issued yea brast out of the puddle sprynges of Luthers heresies as Corall Estadians EcolampadiaÌ„s Swinglyans Anabaptystans Libertines yea Nouatians and Arrians with many other wherof euery one disagreeth from another and frome verytye it self consenting against coÌ„sent agreyng almoste in nothynge but against agrement diuided in all thinges but in persequutyng the vnytye of Chryst hys vnicall churche as Pilate and Herode in nothynge accorded but onlye agaynste our peace Chryst hym selfe beyng more vyolent Luk. 23. then the Iues whych wolde not deuyde Chryst hys coate wythout seame or particion sygnyfyeng the vnytye of hys churche saying Non scindamus cam Ioh. 19. Let vs not cutte or deuyde it They are not therfore to be credyted nor to be taken for the churche nor for members therof but to be fledde eschewed abhorred as sedicious meÌ„bers of the dyscorderable of SathaÌ„ whych syttynge in the chayre of pestilence doo with pestyferous doctryne Psal 1. corrupt and dissolue soo muche as in them is the quyete concord of Chryste hys mistical body the vniuersall church and do resist the truthe as Iannes and Mambres resysted Moyses Thus we knowynge what the Churche is where it is and that it is sensible vysible and manifest 2. Tim. â— and the infallyble tokens as vnyuersality antiquitie vnitye thereof whereby it is dyscerned from the Churche scysmatycall we cannot without extreame iniury of our hed Iesus Chryst and the holy Ghost contynually resydent therein forsake the holy vnitye vniuersalytye and antiquitye of hys holy Catholyke churche to folowe the newelye publyshed the late crept in prophane fantasy diuised in the deuyded coÌ„uentycles of heretycall scysmatykes conspiryng agaynst the whole aunciet church for whosoeuer forsaketh that olde auÌ„ci vniuersal church only consenting in one true doctrine they forsake Chryst hymself the hed thereof and the spyryte of God abydynge therein We cannot forsake the bodye but we must nedes forsake the hed Iesus Christ who is truth we cannot depart from the house of god the church but we must nedes depart froÌ„ god dweling in the same house And as god is vnitie the god of vnitie so hath
perfect sacrifyse the olde imperfectes beynge abolyshed And so the churches old worne garmentes the fygures put of she proceded not into a corner but into all the worlde not vnder a veyle couertelye hyddenlye and inuisiblie but manifestlie openlye and vysiblye adorned wyth a newe vysyble habyte tyre as it were wyth a newe distynct shape from her selfe in her olde forme before the fulnes of tyme vnpolished yea she came fourth of Chryst his side all perfect and newe in the water and bloude Galat. 4. guyshyng oute of hys sayde syde Ephe. 5. For Paule sayth that Chryst gaue him selfe eueÌ„ to death for his Church to sanctyfy it clensing it in the lauacre of water by the word of lyfe dyd washe vs from our synne in hys bloude as teacheth Saint Ihon. Apoc. 1. And as the Church was fyrst was fyrst buylded before the wrytten scryptures of the olde Testamente so was the same reedifyed repared and renewed before the wrytten Scrypture of the newe Testament For Chryste hys Apostles preached before that any externall wrytyng or printyng was therof as it is most playne to all men exercysed in readyng of Scrypture and the auncient learned writers And yet no true chrystyan woll defend the doctryne of Chryste of hys Apostles then vnwrytten to be vntrue but to be of no lesse verytye vnwrytten then after beyng wrytten For it is not true bycause it is wrytten but bycause Chryst who is verytie spake taught it which verytye vnwrytten aunciette to the veritie after writteÌ„ toke not aucthoritie of the after writteÌ„ verity for then Chryst beyng Mayster and his worde vnwrytten taught by mouth onely had taken aucthoritie of the worde after wrytten by Mathewe and Ihon but hys Apostles and seruauntes yea and of the writteÌ„ word by Marke Luke but Dyscyples to his Apostles the which notable incoÌ„uenience to auoyde we muste rather affyrme the wrytten worde by the Dyscyples and minysters to receue credence and estimatyon of the vnwritten worde taught by Chryste hym selfe there mayster And that bicause the worde writen was and is conformable and agreable by the testimonye of the church to the auncient vnwrytten word which the sayd churche had receued of Chryst truethe hym selfe Soo that the wrytten truth came not after to brynge aucthoritie to the vnwrytten but godlye to admonyshe put in mynde witnes to the chrystian posteritie that the churche auncient to the wrytten worde had receyued the same of Chryst hys mouth and vsed it before the outward wrytyng thereof and that we shold beleue Iesus to be Christ the very sonne of god and that so beleuynge we myghte haue lyfe eternall by hys name Wherefore the antiquytye of of the Churche is not to be reiected but moste reuerentlye obedyently to be embraced as teacheth that great clerke S. Basyll Basil de spuÌ„ sanct Veneranda sunt uetusta dogmata quod obantiquitatem ceu canitiem quaÌ„dam habeant quiddam reuerendum The auncient decres and ordinaunces are to be reuerenced bycause for their olde antiquitie and as a man myght saye for theyr hore auncietye they haue certayne great reuerente matter in them Eccl. 6. That notable wyse manne Iesus Sirache gaue this commaundement Non te praetereat narratio seniorum c Forget not the saiynges of the elders for they haue learned the truthe of there forefathers of them thou shalte learne vnderstandyng and thou shalt learne to geue whaÌ„ nede is a wise aunswere Shall we then contrary to Goddes word leaue our auncyettes and elders to followe the fonde sayinges of oure inconstant and rashe yonglyngs and yong phantastycall imaginations whych Iesus Syrache Pro. 22. maketh wyse SalomoÌ„ in his prouerbs Ne transgrediaris terminos antiquos quos posueruÌ„t patres tui Passe not out of the olde auncient borders whych thy forefathers hath appoynted The borders and lymytes vndoutedly he dothe passe and transgresse as wryteth that holye learned clerke Alexandre the fyrst Alexa. 1. epist 1. Qui statuta patrum postponit atque confundit The whych regardeth not but omitteth confoundeth and dysordereth the determynatioÌ„s of our auncient fathers The scrypture commaundeth vs to be myndefull of olde auncyent tyme paste Deu. 32. and to aske our forefathers they should tel and teach vs but now some endeuorynge to tourne antechrystly the rootes of trees vpwarde to sette the carte before the horses to make all ryght ordre preposterous and to confounde all Chryst hys ordinauÌ„ces and doctrine do teach contrary to Chryst to contempne antiquitye as dotage and to aske and beleaue the inuenile successoures bearinge men in hand dampnable ignoraunce to be in our holi learned auncients knowledge with wisedome to be in their after commyng posterytie to thend that chyldren shuld contrary to the scrypture sette their fathers to scole It is therefore verye notable that by scrypture it selfe we are premonyshed taughte and commaunded to be ware and cyrcumspecte that in no wyse we vyolate the lawes ordynaunces and determynations of oure holye forefathers but wyth reuerente obedience to obeye and followe them bycause next vnto goddes holye worde and hys catholyke churche our most comfortable godlye and infallyble staye consysteth in them persistyng in the vnytie of the Catholyke faith and the same hath delyuered vnto their successours as thoughe it were with one penne wrytten Yf therfore any question or doubte doo aryse wee must sayeth that olde wryter Lirinensis haue recourse to the sayinges of our holye fathers Vin. Lir. whych in their seuerall tymes contynuynge in the vnytye of Chryst hys churche hath bene approued maister and therfore the auncient learned father Leo wryteth as foloweth Leo epist ad Martianam Augustum Qui etiamsi principuis meritis optunoque iudicio legi time fuiâ—set ac solemniter ordinaâ—us contra reuerentiam tamen canonum paternorum contra sancti spiritus instituta contra antiquitatis exempla nullis posset suffragijs ad iuuari Whosoeuer althoughe he beyng of excellent meryte and of excellent iudgemente were leafully and solemnely ordred yet doyng agaynst the reuereÌ„t canons of our auncient fathers agaynst the ordinaunces of the holy Ghost agaynst the examples of antiquitye he can by no suffragies be holpen Marke heare I praye you that thys synguler clarke of our aduersaryes neuer reproued affirmeth amongest other thynges that agaynst examples of antiquiti we can bi no suffrages nor praiers be holpen Wherfore in the name of our sauyoure Iesus Chryst let vs bannyshe and exyle all the prophane newe doctrynes accordyng to the mynde of Paule in Tymothe who commaunded vs not to eschew antiquities 1. Tim â— nor olde nor auntient but newe doctrynes seing therfore newe doctrynes are to be auoyded antyquyty is to be embrased and seynge by Paule that newe doctryne is prophane aÌ„tyquity must nedes be sacred and holye the whych sacred antyquytye saieth Vincentius Lyrynensis an olde aucthor we shall folowe Si ab his sensibus nullateâ—â—s recedamus Vincentius
ecclesia et iter ueritatis Epiph. 10 1. Cap. 2 The holy Churche of God is the Heauenlye Kynges hygheway and the path of truthe Wherefore seyng that saluation and truth be onely in chrystes catholyke and vniuersall churche and not in particuler conuenticles let vs in all kynd of scysmes diuisions factions sectes ehresyes and erroures cleaue sticke and stande with constant obedience to the inuiolable iudgement determynation and traditioÌ„ of the catholyke Churche For seynge that Chryst is in the myddes of .ii. or .iii. gathered together in his name it muste nedes followe that he is in his own body the churche the whole socyetye vnyuersall congregation of all beleauynge people lyncked and gathered together by consent in his name and vnited to him as the body to the hedde Than cannot we but graunte that the church of Chryst must nedes be the true interpretesse of holy scrypture and truly to decide and determyne the controuersies which mani do stir vp after euery of there pryuate immaginations for as Saint Austen accurseth hym that other beleaueth to haue aucthorytye or hath in reuerente any scriptures Aug ser 129 besides those scryptures which the catholycke churche hath receaued Lykewyse vndoutedly he curseth such as make or do beleue or reuerenceth any interpretations made of the scryptures agaynste and contrarye to the Churches interpretations for beynge not leafull to receaue Scryptures vnproued by the catholyke Churche it is not leafull to receiue straung interpretations thereof and not approued by the same Church coÌ„syderyng that in the Churche onely is the truth as wytnesseth that olde author Ireneus wrytyng these wordes Iren. li. 3. cap. 4. Vbi ecclesia ibi spiritus et ubi spiritus dei illic ecclesia et omnis gratia spiritus autem ueritas Where the Church is there is the spyryte of God and where the spyrit of Godis there is the Churche and all grace And the spyryte truely is trouth which moste playnelye agreeth with the Doctryne of Paule 1. Tim 3 Psal 88. Domus dei est ecclesia dei uiui coluÌ„na et firmameÌ„tuÌ„ ueritatis The house of god is the Churche of God the pyller the fyrme vpholdyng of truth And therefore the sayd Ireneus wryteth also thus Iren. li. 5 pag. 319. Ecclesiae predicatio uera et firma est apud quam una et eadem sâ—lutis uia in uniuerso mundo ostenditur The preachyng of the churche is true firme and souÌ„de in whome is one verye waye of saluation shewed and manyfest through the whole worlde For euery where sayeth he the Churche preacheth the truthe Lykewyse Orygen taughte that onely to be the beleaued truth Orige in prodemio petiarchoÌ„ whych in nothyng dysagreeth from the churches tradytion and therefore Sainte Austen dyd wryte as foloweth Aug. contra epist Man ca 5 Ego uero non crederem euangelo nisime catholice ecclesiae commoueret authoritas I wold not beleaue the Gospell yf the authoritie of the Churche dyd not moue me thereto for if the Churche had not approued wytnessed the truth of the Gospell we shoulde haue bene no lesse vncertayne of it then we are of the Gospelles ascrybed to Thomas Bartylmue and Nychodeme ye maye further reade in Chrisostome Chrisost tom 2. in Manh. 10. mundo Ecclesia habet veres oculos â—idelicet ecclesiasticos atque doctores qui videÌ„t in scripturis misteria dei de quibus dicuntur videntes The churche hath true eyes that is to saye preachers and teachers whych doo se the mysteryes of god Wherefor theye are called Videntes that is to saye seynge perceyuynge and vnderstandynge the sayde mysterye To be bryfe Saynt Hilary calleth the church the mouth of Christ saying Os christi ecclesiam esse Hilari in psal 137. et prophetica apostolica aucthoritas est The prophetycall and the apostolycall aucthorytye is that the church is the mowthe of christ The same affyrmythe Austen saying Au. in Io. 15. tâ— 88 Christus per ecclesiam suam loquitur gentibus Chryst speaketh to the gentyles and people by hys churche for Chryste sayde Non uos estis qui loquimini Mat. 10. sed spiritus patris uestri qui loquitur in uobis It is not you which do speake but the spiryte of truth which speketh in you Luk. 10. he therfore that heareth you my mowthe heareth me Wherfore in all controuersyes and dowtes arysynge or wrested out of written scriptures which can nether heare iudge nor speke the wyll and plesure of god therin conteyned We muste nedes take for oure refuge and perfect instruction the lyuely temple of God the lyuely orgayne and instrumeÌ„t of the holy Ghost the churche lyuely and fully represented by the general counsailes as this realme is fully represented by the parliameÌ„t bycause all and euery member of the Churche nor all and euerye member of thys realme cannot be assembled conueniently together in one place the whych generall counceles aucthoritie is most holsome sounde as teacheth Saynt Austen In so doynge we shall follow the example of the good chrystians of Antyoch whiche when Paule and Barnabye were molested and troubled with the great dissention and seditious disputatioÌ„ of their aduersaries the Iues did send vnto the Apostles and prystes in Ierusalem for the discussion of the question contended vpon accordyng to the olde lawe commaundinge the Iues in all diffycyll and doutfull Deut. 17 mattyres to ascende vnto the prystes and not to the law it selfe and of them to requyre the truth and the mynd of the lawe Aggeâ— 2. from the which they shuld declyne to no syde for the lawe is to be requyred as affirmeth the prophet at the pristes mouth Mala. 2 To the whych chrystyan brotherne the Apostles and prestes gathered to gether in one dyd wryght Actes 16 Visum est spiritui sancto nobis It pleaseth the holy ghost and vs. They sayde not it pleaseth the holye ghoste and scripture which is but a dead doÌ„be and a not speakyng letter but it pleaseth the holy ghost vs vs the temple of oure lyuynge God 2. Cor. 3. the Epistle and scripture of Chryste wrytten not wyth yncke but with the spirite of our lyuyng God 2. Cor. 3. not in stonye tables or in other outewarde substaunce but in the fleshye tables and inward substauÌ„ce of mans harte wherefore doubtes moued out of Scripture are not to be determined bi the deade lettre written with yncke but by the liuely scripture written with the holy Ghost in faithfull mennes hartes for scrypture wrytten with yncke althoughe it conteyneth Godds most vndouted truthe yet bycause it heareth not speakethe not compareth not nor pondereth the matters incontrouersye it cannotte iudge nor pronounce sentence of the truthe The holy counsell thereof asseÌ„bled at Iherusalem sayd it pleseth the holy ghost and vs the lyuely scrypture of Chryst the speakyng mouthe and lyuelye instrument of the holy ghoste Whose determination Act. 15. whan the bretherne had readde they ioyed in the comforte receiued theirin wherefore let vs relynquishe the dissentions and contentions proceadynge oute of priuate presumptuous braines and humbly obeye and ioyfullye receyue the decisions and determinations of Chrystes catholyke churche whome the spyryte of verytye teacheth to speake all the truth â—o 16. Let vs I saye follow the counsell of S. Austen Diuinam ueritatem in una ecclesiateneamus Aug contra conaâ—is post cellat ca. 19. et humanas lites aliquando finiamus Let vs kepe sayth AusteÌ„ Godds truth whych is in the church of vnitie and so lett vs once fynyshe humayne conteÌ„tions Non enim dissensionis est deus 1. Cor. 14 sed pacis For god is not the god of dissensioÌ„ but the God of peace To whose mouthe which is the vnyuersall catholycke church Io. 10. and to the doctryne proceding out therof as obedient shepe of his flocke we are most boundeÌ„ to herkeÌ„ and obeye accordyng to thys of Chryst my shepe do here my voyse doo beleue mye wordes and do folowe me soo that hys Disciples doo heare beleue and followe him speakyng in his chosen and lyuelye mouth the churche for the manyfolde wysedome of God Ephe. 3. is made open and knowen by his Churche as affyrmyth Paule Wherefore the Churche being his owne mouth muste nedes expounde interpretate open hys owne Scrptures mooste agreable to his owne mynde and synce that in the mouthe of two or three wytnesses Mat. 19. consysteth euerye matter 2 Cor. 15. then the Testimonye of the mouthe of Chryst the vniuersall churche must neds of necessitie stand And hys churches true eyes as preachers and teachers called by the churche the mouthe of Chryste doth truly see and perceue the misteries of the scriptures Let vs leaue therefore our arrogante presumptions the mother of all heresy in haÌ„dlyng of the holy worde of god â—â—co 3. the whiche God resysteth and let vs wyth meke humilitie 1 Petre. 5 to whome god giueth grace submytte our priuate fallible iudgmentes to the infallyble aunciet Consent of the whole vniuersall Catholyke Churche whych with one harte and mynd beleuethe wyth perfecte eyes seeth wyth one mouthe preacheth one truthe as affyrmith the ancthorytyes before rehersed let vs I say duryng this our Pilgremage in the desert of this worlde walke in the catholyke churche the heauenly kynges hygh way the way of truth the which truthe they that be out of the church 2. Timo â— be alwaye sekynge and neuer fyndynge that we may in the end of this our sayd iorneye heare in the Mylytant Church acheue vp to the Churche aboue tryumphant Where we maye in truth vnytye and peace honor wyth one harte 2 Cor. 13. one mynde one mouth our euer lyuing god of peace to whoÌ„ eternal be al praise honor glori eternallye Amen FINIS ¶ Imprinted at Londoâ— in Paules Churchyard at the signe of the holy Ghost by Ihon Cawod Printer to the Kyng and Quenes Maiesties Cum priuilegio ad imprimendum solum
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.