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
peraduenture wyll inueye agaynst this sayenge The flocke of Christe is lytle Luk. 12. Math. 7. and the way to lyfe is narow therefore the churche cannot be large and greate To that aunswereth that holy and renowmed father S. Austen in his epystle ad Vincentium agaynst the Donatistes Augu. to 2 epi 48. Ipsa est de cuius paucitate dicitur in comparatione multorum malorum Quia augusta arcta uia est que ducit aduitam Gen. 22. pauel sunt qui ambulant in illa Et rursus ipsa est de cuius multitudine dicitur sic erit semen tuum sicut stelle celi et sicut haraena maris ijdem quippe fideles sancti boni et in comparatione plurimorum malorum pauci perse ipsi multi sunt quia multi filij desertae Gala. 4. magis quam eius quae habet uirum multi ab oriente occidente uenient recumbent cum Abraham Isaac Iacob in regno coelorum Math. 8. Et exhibet sibi deus populum habundantem emulatorem bonorum operum multa milia quae numerare nemo poterat uiâ—entur in Apocalipsi ex omni tribu et lingua in stolis albis palmisque uictricibus Apoca. 7. That is the churche of whose fewnes it is spoken in comparison of manye euyll For the streight and narrowe way is whiche leadeth vnto lyfe and fewe there be whiche walcke in it and contrarylye that is the church of whose multitude it is sayde so shall thy seede be as the starres of the firmameÌ„t and the sande of the sea for the same faythfulles be holye and good and in comparison of manye euell be fewe and by them selues the same be manye for the chyldren of her whyche is desolate of a husband be more in noumbre then the chyldren of her which hath a husbande and manye shal come from the East and from the Weste and shal rest with Abraham Isaac and Iacob in the kyngedome of heauen and God doth exhibite vnto hym selfe an abundaunce of people followers of good workes And many thousandes whom no man can nuÌ„ber be sene in the apocalypse of all and euery trybe tonge in whyte robes and victorius palmes Here is to be noted that S. Austen affyrmeth the catholyke churche of Christ to be of a fewe noumber yf it be conferred with the euyll multitude whiche beynge compared to the good incomparably in number do excede The pylgrems and sober passengers thoroughe the narowe waye are but a small multitude beynge compared vnto the huge noumber raungynge and rouynge thoroughe the breade wayes Christe his redolente flocke of meke lambes is but a lytle flocke in comparyson of the greate stynckynge hearde of the deuyls sturdy rammishe goates but yf the streyght passengers thorough the narowe waye and the lyttle flocke of Chryst be accompted by them selues without collation and comparison to the euyll wanderynge thoroughe the broade waye they be manye and innumerable lyke as be the sterres in the fyrmament and the sande in the sea as moost manyfestly appeareth by the scriptures aboue alleged of the sayde Austen and is truely called by the Prophete Dauyd Ecclesia magna the greate church and congregation Psa 21. because it extendeth in to all the furtheste partes and borders of the worlde and bycause it conteineth many thousandes whom no man can noÌ„ber as is alledged oute of the Apocalypse Antiquitie Nowe to the second token which is antiquitie or auÌ„cietie wherby ye may descerne the auncient catholyke Church the mysticall body of our sauyour Iesus from the late spronge vppe anguler Churches Whereof SathaÌ„ is the hed for the churche whereof Chryst is the hed is of suche antiquitie that he him selfe whyche is Antiquus dierum Dani. 7. the olde auncyent and which sayd Antequam Abraham fieret ego sum Before Abraham was made or borne I am dyd founde it and that before anye wrytten Scryptures for Adam Eue Abell Seath Noe Abraham Lothe wyth many other faith fulles ware before Moyses a longe tyme before the coÌ„maundement wrytten in stonye tables and before Scryptures wrytten in an outwarde substaunce And the same Church Chryst beyng vysyble heare in Earth accordyng to hys promyse Mat. 16. mentioned in Mathew whych was vpon this rocke and fyrme foundation I will buylde my Churche dyd newlye edyfye renewe and repaire out of hys owne syde as wytnesseth Saynte Chrysostome sayeng Chris to 2. homil ad Neophitos 26 Ihero to 4. sermo de resur domini Prosper de promis et predic par 1. ca 1 Ex latere suo Christus edificauit ecclesiam sicut de latere Adam eius coniunx Eua pro lata est Nam hac de causa Paulus quoque testatur dicens De corpore eius et ossibus eius sumus latus uidelicet illud significans nam sicut de latere illo Deus fecit feminaÌ„ procreari sic et de suo latere Christus aquaÌ„ nobis et sanguinem dedit unde repararetus ecclesia Chryst builded his churche oute of his owne syde lyke as out of the side of Adam his wife Eue was brought fourth for Paule also wytnesseth for that cause saying we be of his body and of hys bones sygnifyeng surely hys syde For as God dyd procreat the woman oute of the same syde euen soo Chryste gaue out of hys owne side water and bloude whereby the church should be repaired and renewed so that al the fyrst orygynall beyng of chryst his church was not originally begone euen at the giuyng of water and bloude oute of hys syde but the newe buyldynge reperation and renewynge thereof as sayeth the Prophet Amos Sainte Chrisostome Amos. 9 Acte 16. and the reedifyeng to a perfection accordyng to thys of Dauyd Deus uirtutum respice de celo Psal 79. et Vide â—t uisita uincam istam et perfice cam quam plantauit dextera tua Loke downe o God of power from Heauen se and vysyt this vyneyard and make it perfect whych thy ryght hande hathe planted Thus the Prophette desyred not the extirpation of godds olde vyneyard and the plantynge of a newe but desyred the perfectynge of the olde by hys myghty power al ready planted The whych vyneyarde is the Churche as affirmeth the Prophet Esay Esaye 5. Vinea domini domus Israell The vineyard of our Lorde is the house of Israell and the Chrystyans be the spyrytuall Israelytes Thys spyrytuall vyneyarde Chryst hys churche is newlye buylded and brought to a perfection by propagation dilating and enlargynge the same out of Iurye in to all regyons and contreies by connecting and coupplynge the Iues and Gentyles the olde church and the newe together in one Ephes â— him selfe being the hed corner stone by repayrynge and renewyng it with a more habundante spiryte wyth a more plentythe of grace wyth open verytyes with a newe and perfect lawe new and perfect sacramentes with newe priestehoode and newe
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