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
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
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
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