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
wherefore to th eÌ„d that you may the better know the sayde churche I wyll god wyllyng attempte to open vnto you accordyng to the proportion of my gyft what the churche is wher it is that it is knowen and how you may know it that you maye the more certeynely kepe your selfes sound in the found fayth therof For our aduersaryes denying not but confessyng to be a churche I wyll not spend tyme in prouyng it to be but in declaryng the aforesayde poyntes accordynge to my promyse For the performance whereof Fyrste you must vnderstand that the militant church of chryst edyfyed at the fulnes of tyme What the church is warryng and fyghting against hell gates Gal. 4. Mat. 16. scisme and heresye and hauyng souldyers valyante faint stable and instable good and bad is a communyon societye and felowshyppe called by god from GeÌ„tylitie and Iudaisme to the profession of one faythe one Doctrine 1. Pet. â— and one kynd of Sacramentes from darkenes to hys marueylous lyghte and by the same visible Sacraments brought into the vnitie of one visible body professing one fourme of chrystian religion It is a congregation called as wel appeareth by the greke word eccleliae deduced of the greke verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sygnyfyeth to cal out And also by Paule Vocati est sinunum corpuâ— Collo 3. you are called into one body Agayne Fiaelis est deus 1. Cor. â— perqueâ— uâ—cati estis in â—acietatem filij eius iesu Christi Domini nostri God is true by whome you are called into tâ—e societie of his sonne Iesu Chryste oure Lorde so that the churche is a conuocation a congregatyon and societie called by god out from the dampnable bondage of Sathan vnto the lyuely coÌ„munion and free company of our lyuely head Iesus Chryst from darke and blynde ignoraunce vnto the merueylous lyghte and knowledge of christyan verytye And the same called societie and congregation is knit together as is said into one body not in one place but in one fourme and profession of one fayth and one Doctrine and that by one maner of sensyble Sacramentes as is manyfest by Saynt AugusteÌ„ In nullum nomen religionis seu verum Aug. to 6. coÌ„ fau li. 19 c 11. seu falsum coagulaâ—i homines possunt nisi alique signaculorum vel sacramentorum nisibilium consortio colligentur Men cannot be gathered into ani name other false other true of religion excepte they be tyed and ioyned togyther by the communion and participatioÌ„ of visible signes or sacraments out of the whych communyon and societie are heretykes scismatikes paynymes and excommunicates heretikes and scysmatykes be not of that coÌ„gregation by cause theye of theyr owne mynde went oute and voluntarylye forsoke the sayde congregation hauyng it in contempte and contemptuously persecutyng it nor paynymes be of that societie bycause they nother be nor at anityme were in the churche nor do acknowledge it no nor excommunicates bicause they by the publyke sentence of the churche are separate excluded and put out from the exteriour societie of the churche vnto theyr repentaunce and amendemeÌ„t of lyfe but thoughe other christians fallynge into deadelye sinne be not ioined to the good with the vnitie of the liuely spiryte and bande of charitie but doo lose the grace of the internall communion neuertheles they are vnited to the good with a certayne exterior vnion of the visible sacramentes soo longe as they kepe peace wyth the Doctryne and professyon of fayth as was Peter the Apostle Mat. 23. notwithstaÌ„ding his thryse deniall of chryst as Iudas not withstandyng his auarice as such whose doctryne our Sauyour Chryst commaunded to be obserued notwythstaÌ„dynge theyr euil doynges and as are ministers also persystynge in theyr seuerall vocations although by some synne mortall they be internally deuided For as the dryed hand of the man mencyoned in the Gospel was before the healynge thereof a membre of hys body and as a membre whose bones vaynes and synewes be broken hangeth outwardly by the skynne continueth styll a membre and a parte of the bodye euen soo a christian dyuyded inwardelye by synne but cleauynge to the body of Chryste the church externally by the outwarde vnion of the professian and vysyble fourme of one faith and by the exterior participation of the vysyble sacramentes the exterior syghnes 1. Tim 3 and fourmes of petye is externally styl a member of Chryst his misticall bodye the churche although not profitable and continuethe in the externall societye of the same church For the militante churche conteyneth good and bad penitent synners iust and vniuste as is euydente by the parable of the field briÌ„ging forth good fead cockle by the primatiue church wherin was good peniteÌ„tes false couetous Iudas yet of this church militaÌ„t the apostles made meÌ„tioÌ„ in an artycle of oure faythe as followeth Credo sanctam ecclesiam catholicam I beleue the holye called vniuersall churche congregation multitude Obserue here by the way that this article namethe the church holye not bycause it consysteth of onely iust ryghteous and perfect chrystians for therein be good and bad iuste and iniuste Mâ—â— â—â— constante and inconstante as is aforesayde as playnelye teacheth also the parable of the nette comprisynge good fyshes and badde and as playne is by the greate house sygnifyeng the greate vniuersall churche 2. Tim 2 which conteineth vesselles to honour and dishoner and by dyueres other lyke scryptures but it is named holy bycause al chrystians which make one church and congregation be called of our holy god by hys holy worde vnto holye lyfe be sanctifyed and made holye by one holye fayth and one holye Baptysme and do persyste in the communion of the same for Paule wryteth to the Corinthian churche a membre of the vniuersall churche 1. Cor. 5. notwithstandynge that therein was the incestuous fornicator contentious persones and doutyng in the resurrection of the bodyes as foloweth Paule the Apostle by the vocation of Iesus chryste 1. Cor 15 and by the wyll of God 1. Cor. 1. Sostenes a christen brother vnto the churche of God whyche is at Corynth sanctifyed by Chryst Iesu and called to holynes and holy thinges Wherefore we maye not thynke straunge that the catholyke churche whereof holye Chryst our sanctyfycation Ephes 5 is the vndouted hed conseruer preseruer as writeth Paule is named the churche of God and holy though euell chrystians therein be commyxt with the good for that notwythstaÌ„dynge they be all called by one name as affirmeth S. Austen In una domo omnes sub vno sunt nomine Aug. to 2 â—pis 203. Quam uis enim moribus diuersi sunt uâ—o tamen nomine censentur et professione In one house all be vnder one name for albeit they be diuers in maners yet they be named by one name and one profession The same affirmeth Ambrose mayster to Austen In uno domo
quos sanctos maiores ac patres nostros celebrasse manifestum est Yf that we do by no meanes go backe from those vnderstaÌ„dinges iudgementes whom it is playne our holy aunciettours and forefathers to haue preached and publyshed Of the same antiquitie Saint Paule admonyshed the Corrinthians saying If any man appeare to be contentious he must vnderstand that we haue no such custome nor the church of God whereby it is mooste playne that the church of God in S. Paules tyme dyd much and highly esteame customes how much more then shoulde auncient customes prescryptions and traditions deryued deduced brought from chrystes primatyue Church to the next age and so froÌ„ age to age contynuallye vntyll thys present be much estemed earnestly embraced and reuerentlye obeied of vs in these latter daies wherein many arroganthedes are desyrous of neuer receiued doctrines procedyng of proud singularitie coÌ„trary to our euer approued and r eceyued doctryne religion customes prescriptions and traditions euen from the begynnyng The whych Saint Iherome hauing in muche remembraÌ„ce sayd reuerentlye Ieron ad Oceanuâ— et panâ—â— â—llam senex tenebo fidem in qua puer natus sum I being an olde man wyl kepe that fayth that I a chylde was borne in knowyng ryght well not onely vnyuersalytie but also antyquytie of the vnyuersall Doctryne and relygion to be a sure and an vndouted token of the catholyke Churche and therefore he dyd wryght vnto Theophilus Scito nobis nihilessâ— antiquius quam nec Christi iura Ihero in Theophilum nec patrum transire terminos Knowe thou O Theophile nothyng to be vnto vs more acceptable than not to transgresse passe the lawes of Chryst and the determinations of our forefathers Galat. 1. And no merueyle for Paule hym selffe called immedyatlye by Christ and bountifully breathed wyth the Holye ghoste asceÌ„ded to IherusaleÌ„ to know hys auncyettes and predycesoures the apostles Galat. 2. and to consulte wyth them leste he hadde renne in vayne that is to saye lest he had not beleued as they beleued and had not preached Tertulli contra Merchio nem li. 9. as they preached Forasmuch as Paule so notable Apostle and the chosen vessell of Chryste dyd soo muche esteame the aucthoritie of hys aunciettes with the whyche he desyred to aduauÌ„ce his faith preachinge howe much more then shall it become vs ignorauÌ„tes and graceles in comparison to obeye and folowe the vniuersall antiquitie of the catholyke doctryne an infallible sygne of the catholike Church And not to enclyne to a Doctryne neuer receyued nor practysed in Chryst hys vniuersall church but in all ages and in al countryes professing Christ iustly condempned for heresye Therefore most plaine it is the late Doctryne heare in Englande not to be a sounde but a corrupte Doctryne not catholyke not vniuersal but partyculer and pertiall not acknoledged nor knowen but straunge to Chryst his auncient catholyke Church the onely treasure house of GOD and of the ryght wourshyppyng of God Here bicause I wold be loth to be tedious I wyll surcease to speake any more of antyquyty and procede to the declaration of the thyrde sygne whych is vnytie Vnitie Where is not consent vnytie and agreament in doctryne there is scisme diuision and heresye Wherefore the catholyke Churche whereof Chryst is the hed who is oure peace Ephes 2 and hath made of bothe Iues and gentyles before dyuyded in relygion one bodye is not a myshapen confused disordered multitude but it is a conuocation moste ordrelye shapen of moste consonant ordre and proportion and that of beleauyng people vnyted and lyncked togyther in one religion of our Sauyour Chryste by one fayth and his visyble sacramentes Aug. â—oÌ„t Faust lib 9. ca. 11. and therefore the Apostle Paule taught the Corynthyans broughte then by false teachers into scysme to embrace vnytye saying Obsecro uos per nomen domini nostri Iesu Christi 1. Cor. 1. ut id ipsum dicatis omnes non sint in nobis scismata sitis autem perfecti in eodem sensu et in eadem sententia I exhorte you in the name of our lorde Iesus Chryst that ye all saye one thynge and that there be no scismes among you but be ye perfect in one sence one mynde The same vnytye Paule teacheth by the similytude of a corporall body which as it is compact of many members in such a harmonye that ther is mutual coÌ„munion participatioÌ„ of coÌ„meÌ„ mutual nurriture coÌ„moditi helth among them euen so the mystycall body of our Sauyoure Iesu the Churche is knytte together in one spyrytuall socyetye wyth suche a vnytye that there is a common and a mutuall participation of the whole mystycall body the vniuersal church in those spyrytuall thynges whyche be spyrytual nurriture of the soules in chrystian relygyon vnto the atchyuynge of lyfe eternall scysme and contentioÌ„ be so contrary vnto the vnytye of Chrystes Churche that Paule dyd wryte vnto the Corynthyans beyng in diuisyon and contention these wordes ensuyng 1. Co. 11 Si quis autem uidetur contentiosus esse nos talem consuetudinem non habemus neque ecclesia dei Yf any man do appeare to be contentious he must knowe that we haue no suche custome nether the church of God Note here that contention concernyng faythe and chrysten life is not among the catholykes the vniuersall congregation of God accustomed to vnitie and not to contentious diuisioÌ„ And therfore we reade in scrypture Deus qui inhabitare facit vnanimes in domo Psa 67. It is god whych maketh people of one mynd to dwel in his house whych is the Catholike Churche Wherby it is most manyfeste that scysme diuysion and conteÌ„tyon be manyfest sygnes of the vnleafull assembles of heretykes and vnity the most vndouted and manyfest token of the leafull and godly congregation of faythfulles the whych vnitie plainlie to declare the scriptures affyrme to be but one church as ye maye reade in the genesis Gene. 6. We had but one arcke the expresse fygure of the church therfore Chryste hath but one churche that the veryty maye aunswer the figure Also in the seconde booke of Moyses it is written Cipri de coena domini In vna domo commeditur agnus The lambe shal be eaten in one house the which house Saint Cypryan vnderstandeth to be the churche saying Vna domus est ecclesie in qua agnus editur There is one house of the churche in the whych the lambe is eaten The lyke saying hath S. Austen addynge vnto Churche this worde Cotholyke which is thys In una domo agnus comeditur Aug. de sermo de uigil pen tec. quia in una ecclesia catholica uera hostia redemptoris immolatur The lambe is eaten in one house bycause the true and very hoste and oblation of our redemer is offered in one catholyk Church Thus Saynt Austen teacheth to be but one churche and the same to
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