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
A brefe treatyse declaryng what and where the churche is that it is knowen and whereby it is tryed and knowen Made by Iohn Churchson Beati qui habitant in domo tua domine Psal lxxxiii Blessed be they O Lorde that dwell in thy house Anno Dom. 1556. ¶ To the reader MAruayle not gentle reader that I haue attempted to penne this briefe treatyse of the churche a matter of suche importaunce as requyreth a man of muche more readynge knowledge and iudgemente For I haue not made this enterprice of any presumptioÌ„ but of good zeale good mynde and intent trustynge that my well meaned attempt shall ministre occasion to some synguler clerke of notable name calling to his pitiful remembraunce the pitilesse slaughter of no small number of soules thoroughe contagious factions and sectes in this realme to bear vp like as Atlas heauen in the steade of Me a pigmey this weighty cause to perfourme and perfyt the imperfectioÌ„ of this my enterpryce and that this my offred farthynge shal moue some notable man Mat. 12. bountifullye enriched with Goddes treasure to bryng out thereof both new and olde to the aduauncemeÌ„t of this matter Mat. 13. so necessarye to the restitution reparatioÌ„ and mayntenaunce of euangelicall concorde in Christen religion as the sonne fire and water in earth is not the lyke not doutyng but that the trauayle wil be most thankfully taken For no person except a reprobate is so affectionate to vntrueth but that he wylbe at the least indifferent betwene truth and vntruth his owne saluation and dampnation especially yf it be remembred that humayn prayse and paynted flatterye mouynge to the defence of vntrueth be but vanities shall not auayle before oure iuste iudge who wyll iudge not after the face nor accordynge to the fleshe but as is the trueth Iohn 8. For as he deceyueth not so is not he deceiued by any colour countenaunce hypocrysye or faced allegations of scriptures agaynst scripture Ieroni to 4. pagin 374. which consisteth not in the vocables but in the sence vnderstandynge spirituall marowe pyth and kernyll conteined within theÌ„ If we would remember that the seruauntes of God shoulde not be contentious but meke tractable mylde to al persons readye to be taught the truth which is in the catholike church onlye we woulde not seake in the worde of peace concorde and vnitye for scisme diuision and discorde agaynst vnytye but euery of vs woulde make the petition that the manne of God kynge Dauyd â—sal 26. desyrous to lyue in vnitye made saying One thinge I haue desyred of our Lorde and that also I wil requyre which is that I may dwell in the house of our lord all the dayes of my lyfe This house of oure Lorde the house of vnytye is the mylytaunte churche of Christe agaynste whome the lighte harneysed souldiers and foreprickers of Antechryst hath often skirmished to spoyle it yf it myghte be of gods precious verities that Antechryst their generall at his owne personall comming with his hugle army maye haue the lesse to doo the more open way and the frankar en tree to inuade our true messias hym selfe who is the onely marke that his fore renners prickethe at and he hym selfe woll shoate at Wherefore god graunt to euerye factious person repentaunce and turnyng of mynde to truth and to retyre to the vnitie of Chryste his catholyke churche that he maye be in the safe protection of the inuincible hede capytayne thereof Chryste Iesus Wherevnto Godes owne seruaunt our vertuous and gratious Soueraygne Lady the Queene castynge her highnes pitefull eyes vpoÌ„ our late most miserable state hath by the godly assystence of our godlye and Prudente Soueraygne Lorde the kyng restored this her Maiesties Realme consyderyng ryght well suche to be no lesse then infidelles Mat. 10. and publicans by chrystes doctryne whyche doo not humble them selfes to the same for that sayeth Austen that the soule is in the naturall body of man Aug. to 10 serm 186 that is the holy Ghost in the mistycal body of Chryst and that doth the holye Ghoste in the whole Church that the Church doth in al her members of one body and as yf a corporall membre fortune to be cut of from mans Body the soule and lyfe foloweth it not but whereas the member lyued beynge in the body and deuyded losethe lyfe semblablye a chrystyan man is catholyke whyles he lyueth in the bodye of Chryst the catholyke churche but beyng cutte of he is become an heretyke for the spyryte of GOD folowethe not a deuyded member If therefore you wyll lyue of the Holy Ghost kepe charytie loue truth desyre vnytye that you may atteyne to eternytye Thus thys fynyshynge wyth Saynte Austens wordes I commende you to the handes of oure GOD of peace entyerly euen from the pryuye chaÌ„ber of my harte desyryng you to reade thys lyttle boke with indifferent eyes and desyre of christian concord so I wyshe you dayly encrease of godlye vertue and knowledg with most harty farewel in our sauiour Iesus Chryst the Churche FOr asmuche as of late tyme manye dyuerse scismes sectes and heresies haue sprong vp in the churche of our sauiour Iesus Chryst where with the same onely churche hath bene most contentiously disquieted most cruelly inuaded and as it wer most piteously rented and defaced to the extreame perdition and distruction of innumerable soules boughte not with corruptible gold and syluer but with the mooste precious bloud of the immaculate lambe our sauiour christ especiallye in this realme of England I thought it ryght necessarye to declare vnto you with no lesse breuitie than the matter wyl suffer wherevnto you maye and shoulde constantly cleaue for the sure vpholdyng and continuall maintenaunce of your true fayth agaynst the fradulent thrustyng fourthe of scismaticall and erronious opinions That ye shal vnderstaÌ„d to be the parmaneÌ„t word of god the catholike churche 1. Tim 3 which is the house of god the piller fyrme foundation of truethe as writeth the apostle Paule The churche I adde vnto the wrytten worde of GOD because the sayde worde for hys profundite bountifull sence is not to be expounded by the priuate interpretation of thys or that priuate brayne 1. Pet 1. but by the vniuersall interpretation of the vniuersall churche inspired with the holy gost bicause it is most playne the churche to be the faythfull keper of the scryptures 1. Tim â— Rom. 3. concredited and coÌ„mitted vnto her custodye bycause also that Chryst Mat. 29 Ioh. 14.16 who is trueth promised him selfe and his spirite of trueth to be resyaunt and resident in the catholyke churche to teach it all the trueth not for a day a moneth a yeare or two but perpetually and continually euen to the worldes ende and therefore onelye mete to whome the interpretation of goddes worde shoulde be committed and to whose onely iudgements and determinations in all controuersyes of religion we shoulde fastly stand
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
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.
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
sit ecclesia didicimus per omnes inquit gentes incipiens ab IerusaleÌ„ As by the wordes of God we haue knowen where paradise was sette Luk. 24. so by the wordes of Christ we haue learned wher the Churche is it is sayeth Christ through al nations begynnynge at Ierusalem So that to persons demaundinge where the churche is the sayd Austen aunswereth thus Aug. incâ— pist Ioh. tract 1 Inuenimus ecclesiam in omnibus gentibus We do fynde the churche in all peoples and nations Agayne in the same place Ecce habes ecclesiam per totum mundum Loo thou hast the churche thoroughe all the whole world To thys somwyl peraduenture obiect that all nations Iewes and Gentyles beleueth not in Chryste nor worshyppeth hym but are infideles and so inferre the churche not to be euery where To the which obiection Euthi in psa 71 Euthimius and auncient greke doctour shall fyrste make aunswere Non dum tamen omnes adorauerunt tametsi ex omni gente sit qui adoret et seruiet Althoughe of al and euery nation and people there be whiche doth pray vnto God worshyp and serue God neuerthelesse al do not yet worship him Thus this notable author affyrmeth that although all doo not worshyppe God yet to be some of euerye nation whyche do worshyppe and serue hym With the same maketh Saint Augustine sayinge Dilectio ex vniuerso genere humano quod defunditur toto orbe terrarum Augu in Io. tra 67 facitet colligit populum nouum corpus nouae nupâ—ae filij dei vnigeniti sponsae ChrystyaÌ„ loue maketh and gathereth a new people the body of the newe maried spouse of the onely begotten sonne of God oute of all mankynde whych is sprede throughe the whole worlde so that the newe people is not al mankynde but gathered oute of all mankynde Thys confyrmeth Saynte Ihon in his reuelatyon Apo. 7. Vidi turbam magnam quam dinumerare nemo poterat ex omnibus gentibus tribubus et populis et linguis stantes ante thronum in conspectu agni amieti stolis albis palme in manibus eorum I dyd sea a great multitude which no man coulde nomber of al gentylles tribes peoples and tounges standynge before the throne and before the laÌ„be clothed with whyght roabes and Palmes in theyr handes here is to be noted that the gret multytude is the greate cathotholyke churche whiche is not al nations trybes peoples but of all nations trybes and peoples so that of euery nation some there be whych doo profesie and worshyppe God accordynge to the mynde of the aforesayde aucthorities affyrmyng the churche to be vniuersal through al the whole world And Paule receiued the Apostleshyp Rom. 1. that by fayth Chryste his name myght be obeyed in and amonge all nations therby signifyeng not all natyons but that in all natyons contryes some wuld by fayth obei his name The churche is visible Nowe that you know what and where the Churche is ye shal vnderstand that the same churche is not insensyble inuysyble and hydden but sensyble visible manyfest and knowen as playnelye teachethe the good and godly prophete Dauyd saying Psal 1â— In sole posuit tâ—bernaculum suum God hath sette hys tabernacle in the sonne Au. to 2. epis 166 whyche tabernacle as wyrteth Saint Austen is the churche sette in the sonne that is to saye manyfestly knowen to all men vnto the furthest borders of the worlde Lykewyse in the canticles the same Austen maketh thys exposition Augu. de cant ca 5 Insole posu t tabernaculum suum hoc est in manifesto posuit ecclesiaÌ„ suam He hath set hys Churche in manyfest syght With this maketh Chryste him selfe who instituted the Churche Croma iâ— math 5. Non potest ciuit is abscondi supra montem posita The Cytye whych is set vpon the hyll cannot be hydden this Cytye Saynte Austen affyrmethe to be the churche whose wordes be these Facile est tibi uidere ciuitatem super montem constitutam de qua dominus ait in euangelio Aug. to 2 epi 170 ad seuer quod abscondi non possit ipsa est enim ecclesia catholica It is easy for the to see the citie set vpon the hyll of whom our Lorde speaketh in the gospell that it cannot be hydden for it is the catholyke churche Hanc ignorare nulli licet Augusti Ibidem ideo secundum uerbuÌ„ domini nostri Iesu Christi abscondi non potest It is not lawfull for anye man to be ignoraunte of this catholyke Churche therefore accordyng to the worde of our Lorde Iesus Christ it cannot be hydden yf it were hydden and vnknowen it were lawfull to euery man not to know it and to be ignoraunt therof Albeit that this be sufficiente to satisfye anye persâ—asible persone yet you shall reade other mooste playne sayinges Aug. to 7. de unitate eccles c. 14 of the same Austen Non est ista ecclesia operta quia non est sub modio sed super candelabrum ut luceat omnibus qui in domo sunt Thys churche is not hydden nor secrete for it is not vnder a busshell or stryke but vpon the candylstycke that it maye gyue lyght to all beynge in the house Whereby it is manifest that as a candele kyndled is set vpon the candelsticke Math. 5. to be visyble and to gyue light to al beyng in the house So the churche the house of Chryst is opeÌ„ and manifest to all beyng in the same you haue therefore saith Austen the church to be sprede euerye where Aug ibi and to encrease vntyll the haruest whyche is the worldes end You haue the citie of the which he that made it sayde The Cytye cannot be hydden that is set vpon a hyll Ipsa est ergo quae non in aliqua parte terrarum Augusti Ibidem sed ubique notissima est That is therefore the Churche it selfe whych is most euydently knoen not in any particuler parte onely of the world but euerye where and in euerye place Therefore Chryste commaunded his faythfulles to coÌ„plaine vnto the churche vpon suche that after due admonyshyon persysteth irreformable sayinge Dic ecclesie si autem ecclesiam non audiet rit Mat. 18 sit tibi sicut ethnicus publicanus Tell the churche but yf he will not heare the Churche take hym for an ethnycke and a publycan yf the church were not vysyble and knowen it hadde bene a vayne commaundemeÌ„t commauÌ„ding to coÌ„plaine to it To take therfore vanitie from the commaundemeÌ„t of Chryst and to graunte trueth and effecte to be therin we must nedes confesse his catholicke church to be visible that it maye be as it weare fingre pointed as appearethe bye S. Austen in this folowyng Nunquid sic osteÌ„ demus ecclesiam fratres mei Augu in Io. tract 1 quomodo osteÌ„ditur hominibus noua luna noÌ„ne aperta est nonne manifesta noÌ„ne
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
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