ordained consecrated with the same matter forme of Order with Vnction Miter Crosier other such ornaments ceremonies as the Church of Rome actuallie vseth at this day Nay nor yet in the time of Wiclif or since is there anie mention in anie historie writer or recorde either Catholike or Protestant of anie kinde of eyther Bishops Preists or ordination of the same vsed in England before the Reigne of Edwarde the sixt Wherefore altho' we should graunt the Patrons of the English faith that their Religion was professed in England in more ancient times as they pretend the contrarie of which neuerthelesse is as certaine as it is certaine there is no mention of it in anie more ancienthistorie or recorde then the dayes of Edward the sixt yet is it manifest that it hath had a notable interruption in the succession of Bishops Preists to wit for the space of 800. yeares at the least euen according to the confession of our aduersaries And consequentlie it is euident that it hath not a continuall disinterrupted succession of Bishops Preists deriued from the Apostles Secondlie I proue there is no coutinuall disinterrupted succession of Bishops Preists in the English Religion deriued from the Apostles Because altho' we should admit that in the time of King Edward by reason of the immediate succession of his newe Religion to the Religion of his Father Henry the 8. at whose death we doe not denie but there were true Bishops Preists lefte who might perhaps for as much as concerneth the essence of the Order thou ' not lawfullie either haue consecrated others or they themselues haue serued in the Church according to the newe forme of the same which fact I need not here dispute but omit as vngranted Neuerthelesse it is certaine graunted by both parties that euen in this there was another plaine interruption that within a verie shorte time vpon the succession of Queene Marie to the Crowne in here brothers place who exauthorizing all that newe brood of Bishops Preists reestablished the Roman Religion in the same forme with such Prelates Preists as had ben in the Realme in all former times as not onelie all written histories recordes but also some eye witnesses who then did see the change being yet aliue can at this daye testifie the same So that euen in this particular manner the newe Religion of England hath suffered an interruption in the succession of Bishops Preists Thirdlie I proue the same minor proposition because at the time of the last change of Religion at the death of Queene Marie all the Roman Bishops were deposed depriued of their dignities excepting onelie the Archbishop of Canterburie whose seat was vacant by his death others were put in their places by the authoritie of Queene Elizabeth here parleament who neuerthelesse were such as did not agree either in vocation mission or Ordination with their predecessors as appeareth particularly in Master Parker who not obstanding he was the cheefe of theÌ„ as being Archbishop of Caterburie primate yet is he confessed by Master Mason a minister professed defender of the newe clargie of England to haue ben the first of 70. Archbishops since fainct Augustin that receiued Orders consecration without the Popes Bulles the rest of the ceremomes vsed in the ordination of all those 70. that preceded him And the same he might haue said of the newe Bishops of these dayes comparing them with all that longe space of time The which difference in the manner of consecration altho' it were alone sufficient according to the doctrine of the Roman Church to exclude the ordained from true succession as being at the least schismaticall in itselfe contrarie to the practice of ancient times euen before the dayes of sainct Augustin the Apostle of our countrie as both the writings of the ancient Fathers which I will produce in an other place also some ancient authenticall histories or recordes of the Realme doe testifie Yet euen according to the Principles of the English Religion there is an essentiall defect founde in the same in regarde that Master Barlowe whoâ—s by the foresaid defender of the English ministerie reported to haue ben the consecrator of Parker had neuer anie consecration himselfe Or if he had anie he was made Bishop if not Preist also onelie according to the forme diuised in the time of Edward the Sixt confirmed by Queene Elizabeth the eight yeare of her Reigne That which I suppose Master Mason himselfe doth not deny Which forme as it is set in their Rituall or manner of making Bishops Preists Deacons printed at London 1607. as being neither founde in scripture nor conformable to anie other forme of consecratioÌ„ euer vsed in any Christian Church since the Christian Religion was founded the persons coÌ„secrated or ordained according to the tenor of it caÌ„not possible betrue Bishops preists or Deacons by necessarie consequence neither Master Parker nor anie other of his fellowe Bishops could receiue true Order or consecration as being ordained both by one that had no power of Order himself nor yet did cousecrate them with the same essentiall matter forme which hath ben commonlie vsed in the Christian world in ancient ages But onelie according to that new forme which as Master Mason confesseth being deuised authorized onelie by King Edwarde Queene Elizabeth who had no power to alter the forme of Ordination practiced generallie in the Christian Church before their times could not possible giue theÌ„ Apostolicall power of ordination consequentlie they had no continuall disinterrupted succession in that nature deriued from the Apostles which is that by the minor of my argument I intend to conuince Peraduenture our aduersaries will replie say First that the whole essentiall matter forme of Order consisting of imposition of handes the wordes receiue the holie Ghost were applyed to Master Parker the rest of the ministrie in their ordination the Roman rites or Ceremonies onelie omitted which neither make nor marre the substance of the Order But to this I reioine first that this doth not cleare Master Barlowes consecration of which there being no authenticall register or recorde extant he cannot be esteemed to haue ben a true Bishop consequenthe he had no power to consecrate others so Master Parker supposing he had the true matter forme of Episcopall Order applied vnto him yet could he not be true Bishop for want of authoritie in his ordainer who could not possible giue that he had not himselfe Secondlie It is false that those wordes receiue the holie Ghost with imposition of handes onelie are the whole matter forme of consecration of Bishops for that neither scripture Councels nor Fathers nor the ancient practice of the Church doe teach the same but rather on the contrarie it is manifest that another forme of Ordination was vsed in the primatiue Church as doth
vniuersalitie of â—atter but also perpetuall continuation of time supposing it was vnnecessarie for Christ to haue promised his contiuual assistance to his Apostles except the Religion which he deliuered vnto them had ben necessarily to be perpetuallie preached in all times without interruption euen till the day of Iudgement in which respect it implyes that relation of vniâ—ersalitie which my former argument conâ—udes And to this I ioyne Secondlie that the other â—rte of the maintainers of the English faith â—ho enterprise the defence of the visibilitie of there Religion in all ages are yet farther out â—f square then the other In regarde by this â—â—eanes they enter in to a taske which as the â—ustration of their tryall in that particular â—ath alreadie giuen experience they will neâ—er be able to performe By all which it is euidentlie appeares that the English Religion hath no such relation or respect vnto all future times intrinsecallie included in it obiect or matter or if anie reference it had it was of such temporarie smale continuance that it quite lost it by the way in all that vaste space of time which passed betweene the Popedome of sainct Gregorie the Apostacie of Martin Luther Thirdly I yet farther adde that the defenders of the English faith assume false abuse their hearers when they so commonly affirme that their Religion is the same which was taught preached by Christ his Apostles which I proue because it doth not indeed agree in all particulars with the obiect matter of the faith doctrine which Christ his Apostles published to the world as manifestly appeares by comparing some seuerall points of them both conferring the one with the other For where can the nouelistis finde either in the scripture Fathers or authenticall historie that Christ his Apostles taught that those onely bookes of scripture ar Canonicall which the Church of England holdes for such or that Christians ar iustified by that faith onely by which they beleeue their sinnes are remitted the iustice of Christ applyed vnto them by the faith same that euerie one in particular is bounde so to beleeue that this faith onely is necessarie sufficient to saluation or wher doe they finde that Christ his Apostles preached that the onely written worde is necessarie sufficient to saluation where doe they reade in scripture or Fathers that the visible Church planted by Christ increased by the preaching of the Apostles continuated by a disinterrupted succession of Pastors can erre in faith that ther is no Purgatorie nor place of satisfaction either in this world or the next for lesser sinnes or the paine due to greater or that in the Sacrament of Eucharist the bodie bloud of Christ at not contained receiued other wise then figuratiuely by faith a lone I knowe they can shewe vs none of these seuerall propositions either in scriptures or doctors of the Church or by anie authenticall historie or relation that the same haue ben taught by Christ or his Apostles I am assured that all they can performe in this case is to produce certaine textes of scripture which to the ignorant sorte of people may seeme to haue resemblance with those their positions but none soe plaine that without detortion of either sense or wordes or both or without their owne fallatious illations consequences can possible containe anie such doctrine For example for their solifidian iustification or their iustification by faith onely they alledge diuers passages out of the epistles of S. Paule as that man is not iustified by the workes of the lawe but by faith that faith is reputed to iustice yet none of those shewe that faith onely iustifies much lesse doe they mention or insinuate that peculiar faith of remission of their sinnes by which the professors of the English Religion beleeue they ar iustified that which is euidently convinced by the tenor of the texts then selues in which neither of the partes of the former position is contained but added by the expesitions glosses of those who violently drawe the scripturs to their peruerse purpose And the like practice of the Nouellists may easily be discouered to be vsed in the rest of the seuerall propositions aboue rehearsed in Bellarmin other Catholike Controuertists who professedly confute the newe doctrine of the sectaries of this present age to whom I remit the reader for more exact discussion of the same supposing this place is vncapable of more large proceeding And hence it appeares that the professors of the English faith must needes confesse that according to the premisses here breefely declared confirmed the matter obiect of their Religion doth not agree with that doctrine which Christ his Apostles planted published which is the Minor proposition of my second silogisme aboue propunded the verie same I here intend to conuince And now to the confirmation of the instance I responde I graunt the multitude of beleeuers doth not cause formally constitute vniuersallitie in theobiect of Religion neuerthelesse if comparing one Religion wit an other it is discouered to be apparently certaine that the one hath euer had a greater multitude of professors in all tymes places since the first fondation of the true faith then the other yea that the one hath had a greater number of faithfull persons for manie ages together when as the one had none at all In this case I say it is manifest that the multitude of beleeuers doth euidently argue the Religion so beleeued professed to be no other but that same Religion which was first founded by Christ our Sauior with his promisse of perpetuall visibilitie cantinuation with multiplicitie of faithfull people consequently that it onely hath vniuersallitie in matter obiect that on the contrarie the other Religion which can shew no such multitude of professors but is notoriously defectiue in this particular hath not anie vniuersallitie at all in the seuerall points of doctrine which it teacheth them to beleeue And now this may suffice to demonstrate that ther is no vniuersallitie to be founde in the obiect or matter of the English ReligioÌ„ The second kinde of vniuersallitie of Religion is in tyme which I proue not to be had in the English Religion in the forme following That Religion wantes true vniuersallitie of tyme which hath not ben visibly extant in all tymes since the true Religion was first founded But the Religion of England hath not ben visibly extant in all tymes since the first foundation of true Religion Therfore the Religion of England wantes true vniuersallitie of time The maior is most certaine maintained by many of the professors of the English faith if not by all Yet because they are not wholely vnited in this point as farre as I can perceiue by their doctrine because of those whoe maintaine the visibilitie of the Church fewe or none of them graunt that the Church
hath ben alwayes since the times of Christ so visible as the Romanists hould it to haue ben that is with visible Pastors teachers and a visible flock or congregation of people assignable in all ages and times therefore I will proue it first by plaine texts of Scripture then by authoritie of ancient Fathers first that the true Church is absolutely visible then that it is perpetually visible The absolute visibilitie of the Church is â—aught in all those places of Scripture which speake of the Church as of a knowne congregation or companie of people as S. Math. Die Ecclesiâ— coÌ„firma fratrâ—t tues Pasce oues meas Pascite qui in vobis est gregeÌ„ Dei the â—8 tell the Church S. Luc. 22. confirme thy brothers â—ohn 20. feede my sheepe 1. Pet. 5. feed the flocke 〈◊〉 God which is among you S. Paul 1. Cor. 15. Affirâ—nes that he himselfe did persecute the Church And most commonly his Epistles are directed â—o the Churches as to the Church of Rome Corinth Ephesus And finally ther is scarce â—nie mention of the Church in the whole Bible wher the visibilitie of the same is not plainely signified therefore it is compared to a citie vpon a mountaine Math. 5. In illo moÌ„te est qui impleuit orbeÌ„ terrarum nunquid sic ostend mus Ecclesiaâ— fratres noÌ„ne aperta estâ— nonnâ— manifesta c. Aug. trac 1. in r. ep loan according to the exposition of that place made by S. Augustin in his booke of the vnitie of the Church the â—4 20. Chapter Of which inuisibilitie ther are likewise plaine texts in the second chapter of Isaias the fourth of Micheas where conformable to the cited wordes of S. Math. the â— woe Prophets affirme that ther will be in the latter Dayes a mount aine prepared the house of God Which wordes Sainct Augustin most perspicuously interprets of the Church of Christ Also ther is a verie pregnant place to this putpose the 61. of Isai where speaking of the people of God the Prophet saith all that shall see them shall know them to be the seed which God hath blessed Euangelizare pauperibus mi sit me c. Luc. 18. Which wordes Christ himselfe in the fourth of S. Luke doth plainely insinuate to be meant of his Church in regarde he applies some of the precedent words of the same chapter of Isaie to himselfe the propagatior of the same Church by his preaching And according to these the like phrase of Scripture the ancient Fathers doe commonly speake of the Christian Church S. Augustin in his second Booke against Cresconius Saith thus Extat Ecclesia cuncta clara atque perspicua Cap. 36. quippe ciuitas quae abscondi non potest supra montem constituta The Church is all cleare perspicuous as being a citie which cannot hiden be placed vpon a mountaine And S. Chrysostome in hiâ— fourth homilie vpon the 6. chap. of Isaias hath that memorable sentence Facilius est solem extingui quam Ecclesiam obscurari The sunne mâ— more easily be extinguished then the Church obscured I could alledge most plaine words to thâ— same purpose out of the rest of the ancient Doctors but because those twoe alone are of segreat authoritie that they ought to satisfie aniâ— vnpartiall iudgement in matter of testification of the sense doctrine of ancient time touching this point therefore I esteemed 〈◊〉 supersluous to produce their seuerall sentences Perhaps some of our aduersaries will say the doe not denie but both scriptures and Father doe teach in generall that the Church is visible yet they denie that scriptures Fathers reach that it must necessarily be visible in all ages times but rather that like vnto the noone it suffers Eclypses and defects by perseeution or by other meanes To this which is a miere voluntarie euasion as anie one of iudgement may easily perceiue I answer first that supposing both the sentences of scriptures Fathers of the visibilitie of the Church are generall absolute without limitation it is manifestly conuinced that their meaning could not be that the Church is visible onely for a time or at certaine times and not perpetually by reason that according to â—he common rule of interpretation generall wordes are to be vnderstood properly with â—ll their extension as long as noe inconuenieÌ„ce followes thereof as certaine it is apparent that none can followe of the continuall visibiâ—tie of the Church wheras on the contrarie both manie great in conueniences insue of the want of the same as after shall be declaâ—ed Neither can anie one place either of scripture or Fathers be produced by the opposers of this doctrine in which anie such limitation of the sentences of the Fathers is contained either â—n wordes or sense or in anie other sorte so â—lainely as by the generalitie of the foresaid Phrases of Scripture ancient Doctors all reâ—riction is excluded Secondly I impugne the same euasion for that if it be once graunted that the Church is not alwayes visible then it followes that in the times of the inuisibilitie of the same there are no visible Pastors nor preachers to minister the true word Sacraments to the people yea that there are no such people in the world consequently that thereis noe Church either visible or inuisible by reason that a Church whether we feigne it to be visible or inuisible essentially consists of people which people are in like manner essentially visible as muchas corporall nor can they if they would be visible except it be either by miracle or else by arte magique or some such vnlawfull meanes Nay more if they were once inuisible either by miracles arte or nature how can it be knowne but by ther owne testimonie that they euer were truely extant to which neuerthelesse noe man can prudently giue credit especially in a matter of such importance And thus we see that out of this one absurâ—itie of the want of visibilitie in the Church a thousand others doe followe as that ther are vivisible Pastors vet inuisible that ther are visible people yet inuisible that ther is a Church yet noe Church And if our aduersaâ—ies say ther are true Pastors true faithfull people a true Church that ther wants onely a true profession of faith in the Pastors people Church Then I replie first it is manifest that if ther be no prefession of faith in neither Pastors people nor anie parte of the Church then can it not possible be a true Church or the Church of the Predestinate as they will haue it but a Congregation onely or companie of timerous cowardly people which dare not professe their faith Ore autem confessio fit ad salutim consequently not the Church of Christ in which not faith onely but also profession of faith is necessarie to saluation according to the doctrine of the Apostle saying that with the hart we beleeue
Doctors c. To the consummation of the Saints till we meet all into the vnitie of faith into aperfect man That is vntill the day of iudgement Vpon which place sainct Augustin in his 12 booke of the Citie hath large discourses to this purpose in the 16.17 18. chapters And the trueth is that Christ himselfe hauing in this speciall manner designed such persons for gouernors teachers in his Church till the end of the world doubtlesse his meaning was not that they should be such dumme dogs as the establishers of the inuisibilitie doe affirme them to haue ben in their imaginarie Church for a long time together But his diuine will pleasure was they should be custodes Ierusalem qui tota die tota nocte non tacebunt in perpetuum That is Christ would haue them such watchmen or keepers of Ierusalem that is to say the Church as shall not be silent till the end of the world in no time nor vpon anie occasion Which perpetuitie of the visible gouernement of the Church is grounded in the perfection of Christs diuine prouidence mercie towardes the members thereof for whome of his infinitie goodnes he pleased to haue the way to saluation continuallie open Which otherwise if the true Church had ben at anie time hidden or inuisible as at the least some of those against whome I nowe dispute will haue it then it could not possible haue ben so Yea manie thousands or rather millions of men had liued dyed out of the state of saluation as being impossible for them to finde enter into the true Church all that space of time in which it is feigned by them to haue remained inuisible or out of knowledge And thus much for the impugnation of that parte of our aduersaries which defeds that the true Church is not perpetuallie or in all differences of times visible the absurditie of which doctrine diuers of the defenders of the English Church of later standing aduertiseing also because they find it not so plausible to their auditors as they could wish they haue ventured vpon another course indeuoring to shewo that the same Church Religion which is now established in England hath ben alwayes visible in the world from the time of Christ his Apostles euen till this present Which manner of proceeding of theirs altho' it is much more difficult hard to be defended then the other now confuted that by this meanes the maintainers of it doe but incidere in syllam that is by auoyding of one incouenience they fall in to a greater Yet because they persuade themselues they come nearer to the marke of prouing their Church to be Catholike in this respect as well as the Roman Church hath euer ben which indeed they might performe if they were able truelie to proue their visibilitie therfore I will breefelie demonstrate that they haue no such visibilitie as is necessarie to the constirution of the true Catholike Church as they pretend Wherefore to come to the purpose the more clearelie to conuince my intent I frame this Sylogisme against the visibilitie of their Church That Church wantes perpetuall visibilitie which cannot produce some visible professors of their doctrine in all points in all ages since the time of the Apostles till this present But the Church of England cannot produce some visible professors of their doctrine in all points ages since the tyme of the Apostles to this present Therfore the Church of England wantes perpetuall visibilitie The maior is not denyed by our aduersaries the minor hath all the difficultie that I proue And inprimis that the defenders of the English faith can produce no scripture for this point is most certaine and euident for that this is onelie a matter of fact which succeeded since the scriptures were published By occasion of which the reader may note that those professors of the English religion who in this manner defende the visibilitie of their Church doe not proceed consequenter to that other negatiue principle of theirs to wit that nothing is to be beleeued by faith but which is either expressely or by necessarie illation contained in the scriptures which generall rule of theirs in this case is manifestlie defectiue for that in it neither scripture nor deduction or consequence of scripture can seruo their turne in this particular And if they replie that they can proue their visibilitie a priori by scriptures by those places which teach perpetuallâ— visibilitie in the Church then I say that this is not the matter now in question but a subtiltie to delude the reader for the controuersie is whether they can proue their visibilitie a posteriori that is whether they can yealde vs anie authenticall profe or testimonie whenby it may certainelie appeare that the Religion now professed in England hath ben in deed perpetually visible in in all ages as the scripture Fathers aboue alledged affirme the true Church ought to bee otherwise they doe onely suppose their Church is the same which is described in the scripture but proue it not Neither doe we aske them to she we vs that such a Church in generall ther is in the world as the scriptures doe mention but we vrge them to demonstrate that their Church in particular hath the propertie or attribute of perpetuall visibilitie as the scriptures requires to be founde in the onely indiuiduall true Church of Christ till they can performe this they neither speake according to the sense of scriptures nor satisfie vs in our demaunde Wherfore I proue the minor proposition of of the argument aboue framed because no authenticall historie can beproduced in which it is related that this Religion of England now commonly ther professed beleeuing maintaining that ther ar but 22. bookes of Canonicall scripture onely That they ar to be expounded by the spirit of euerie priuat person That man is iustified by faith onely That ther ar onely two sacraments instituted by Christ That the bodie of Christ is giuen receiued eaten in the Sacrament in a spirituall manner that is by faith onely finally I say that for testimonie of that these diuers others of the 39. articles of the English Religion haue ben taught or preached in all ages since the tyme of Christ his Apostles in anie Kingdome prouince towne or yet in anie one corner of the whole world tho' neuer so abscure ther is not extant anie kinde of recorde And therfore it is incredible in the highest degree that anie professors of it can be produced in euerie seuerall age since the foundation of the true Church of Christ for that if anie such had ben in anie tyme or place for so long a space together it is as certaine as it is certaine ther hath ben in all that successe of tyme sunne moone starres in the firmament or fishes in the sea that some writer or other would haue made mention of the same And if Historiographers
true rule of faith is of it owne nature certaine common knowne to all beleeuers not priuate vnknowne certaine to him onely who hath it Otherwise no man can certainely infallibly knowe what it is except himselfe consequētly none but he onely can followe it wheras the true rule of faith is such as euerie one is bounde to knowe imbrace vpon perill of his saluation Secondly I proue that this English rule is false because it is subiect to error the maintainers of themselues confessing that no man can infallibly interpreter the scriptures so that his expositions euen in the greatest matters of faith be vndoubtedly true certaine in such sorte as he can infallibly persuade others that they are according to that sense which the holye Gost intended when he dictated them to the diuine writers For confirmation of which I further adde that our aduersaries commonly teach that not onely euerie particular priuate person may erre in faith but also the whole number of Bishops 〈◊〉 Prelates of their Church assembled in a Synod or Councell Out of which it is infallibly consequent that their rule of faith is not certaine either in it selfe or at the least not to others neither can others lawfully follow it for the same reason that it is vnknowne vnto them subiect to error deceipte Besides altho ' the professors of the English Religion should denie this same 1. Cor. 2. yet is it conuinced concluded by scripture it selfe saying for what man knowes the things of a man but the spirit of man which is in him Thirdly if the English rule of faith were not false to wit scriptures expounded by euerie member of the Church it would thence necessarily followe that ther were no need of prechers teachers in the Church of England to propose declare the worde of God vn the people because euerie particular man woman that can read the Bible can sufficiently vnderstand expounde it them selues at the least for as much as concernes their saluation And for the ignorant sorte which can not read it were also in vaine for them to haue preachers in regarde they can propose vnto them no other rule of faith then scriptures expounded by their owne particular spirit which neuerthelesse euē according to their owne doctrine is fallible subiect to error by consequence obledgeth no man to followe it but rather to auoy de it by all meanes possible Fourthly I proue the same because this rule of our aduersaries serues no mans turne but his owne who hath it that but vnto wardely neither doth it obledge others to beleeue it neither is it one the same but as manie as ther be people in the whole Church of England all which is most absurde repugnant to the nature of true faith which ought to be one in all the Christian world certaine in fallible binding all persons to embrace it by diuine precept commaund which neuerthelesse could not be such if the rule which it followeth were not one without all multipllcation diuision And to this may be ioy ned for conclusion of the proofe of this argument that which I haue deliuered touching our aduersaries false translation erroneous manner of interpretation of diuine scriptures THE FIFT PRINCIPAL ARGVMENT MY fift principall argument in order to proue the falsitie of the English Religion is this That Religion is false which hath not a perpetuall disinterrupted succession of Bishops Preists deriued from the Apostles But the English Religion hath not a perpetuall disinterrupted succession of Bishops Preists deriued from the Apostles Ergo the English Religion is a false Religiō The maior proposition is so certaine and cleare that our aduersaries a the least all or most of those of the Protestant faith can not denie it And if perpaps anie of them or anie other Sectaries should be so frontlesse imprudent as to denie it they ar manifestly conuinced by those places of scripture which proue the perpetuitie of the gouernement of the Church of Christ in generall As in the fourth to the Ephesians where it is affirmed that Christ gaue to his Church Pastors doctors that is Bishops Preists to the consummation of the saints vnto the word of the ministerit that to rule gouerne feed the flock of the Church vntill the cōsummation of the world And the Prophet Dauid in his 47. psalme faith that God founded his citie that is the Church as S. Augustin expoundes it for euer And surely if God established his Church for euer as truely according to this he did it can neuer wāt Bishops Preists for that if it should wāt them then it were no more a true Church according to the saying S. Hierome Wher ther is no Preist ther is no Church In which word sacerdos Preist Contra Luciferianos he includeth also Bishops as being cheefely Preists those without whome no Preists can be made of ordained sainct Cyprian also in the second epistle of his fourth booke towardes the end teaches that the true Church cannot stand without Bishops Preists And sainct Augustin saith plainelie that it is the succession of Preists by Preists he meaneth also Bishops which keepes him in the Church Contra part Donat. And in his epistle 165. vpon the psalme against Donatus he chalengeth his aduersaries the Donatists to number the Preists which haue ben euen from the seat of sainct Peter see who hath succeeded each other in that Order of Fathers in which Order of Fathers meaning the Popes whose names he specifiech in his epistle to Generosus euen from S. Peter to Anastasius who was Pope in his time because he findeth not one Donatist therefore he concludes that their Religion is false not to be followed So that the reader may plainelie perceiue by these authorities of which kinde manie more might be alledged if need were the place did admit anie larger discourse that the ancient Fathers held the want of succession of Bishops Preists for a common infallible argument of the falsitie of that Religion which not obstanding whatsoeuer other colores of truth it might seeme to haue by pretext of scripture or otherwise was destitute of the same That which is sufficient for the proofe of the mator of my Sylogisme in case anie of the defenders of the English Religion should haue the face to denie it Wherefore hence I passe to the minor to wit that the English Religion hath not a continuall disinterrupted succession of Preists Bishops derined from the Apostles which I proue first Because it is certaine by the testimonie of all writers of those ages that frome the time of sainct Gregorie Pope of Rome who sent sainct Augustin the Monke into England to plant the then professed Roman faith ther were no other Preists or Bishops but such as had their authority deriued from the Roman seat such Bishops onelie as were
Religion euerie one according to their seuerall manner And to this declaration of the text I adde the expesitions of all those ancient Fathers who haue applyed this place of malachie to the Eucharist as to the onely proper sacrifice of the newe Testament ther being not one extant in all antiquitie who hath deliuered anie contrarie sense of it or that hath explicated it of prayers or workes alone S. Iustin martyr who liued within the compasse of the second age speaketh plainely to this purpose citing the wordes of the prophet Dialogo c◠Tryphone in which he affirmes that malachie foretels a newe oblation to succeed the sacrifice of the Iewes saying De hostijs quae ipsi deo à nobis Gentibus vbique offeruntur id est Eucharistiae tum predicit cum ait à nobis nomen suum gloria affici vobis autem pollui Which is this in English God by Malachye the Prophet for in this māner Iustin speaketh in his precedent wordes doth prophesie of the hoastes or sacrifices which are in euerie place offered by vs Gentils meaning conuerted Gentils that is of the bread of the Eucharist likewise of the cup of the Encharist when he saith that his name is glorified by vs but polluted by you meaning the Preists of the old Testament Now since this renowned martyr both particularly declares that the Prophet Malachies prediction is meante of the Eucharist supposing he further affirmes the same Eucharist to haue ben offered by the Christian Preists of his tyme in all places yea that therby the name of God is glorified it is extreame want of iudgement or rather plaine madnes in our aduersaries to denie that the Prophet speaketh of a true proper sacrifice And althou the same Father in his precedent lines doth insinuate that the Eucharist is a gratiarumaction or rendering of thankes for diuers benefits receiued by Christians at the handes of God as the creation of the worlde the memorie of their Redemption other of that nature yet those or the like causes of the offering of the Eucharist doe no more diminish the nature of a true sacrifice included in the same then hostia pacifica the hoaste of pacification did cease to be a true oblation or sacrifice because it was offered by way of thankes giuing for benefits receiued or els to obtaine new fauors graces of God almightie By which also the friuolous euasion of kemntitius other Nouellists appeares to be voyde of force while they endeuoure to illude the streingth of this most pregnant testimonie for the proofe of the Euchariticall sacrifice of the lawe of Christ for that reason to wit because the author of the same testimonie in the same place affirmes our sauior to haue comaunded the Eucharist to be celebrated in remembrance of his death an passion as if the one the other could not be included in the same action either according to diuine scripture or naturall reason neither of which is founde repugnant but rather most conformable agreeing Lib. 4. cap. 32. Eum qui est ex creatura pa nem accepit gratias egit dicens Hoc est corpus meum salicem similiter qui est ex ca crentura qua est secundum nos suum sanguinem confessus est noui Testamenti nouam docuit oblationem Quam Ecclesia ab Apostolis accipiens offert Deo in vniuerso mundo ei quialimenta nobis prastat primitias suorum munerum de quo in duodectm Prophetis sic Malachias prasignauit Lib. 4. cap. 32. S. Irenaeus in like manner being one of the same standing testifies that the Prophet Malachie did presignifie the Eucharist in those same wordes which he cites saith That bread which is made of a creature he that is Christ tooke gaue thankes saying this is my bodie And likewise the chalis which is of a creature which is according to vs confessed it to be his owne bloud taught vs a newe oblation of the newe Testament which the Church receiuing from the Apostles offers to God in the vniuersall world to him who giues vs for nourishment the primicies of first frutes of his giftes of which Malachie one of the twelue Prophets did so presignifie Lhaue no pleasure in you And that sainct Irenaeus speaketh not of an vnproper Sacrifice as Kemnitius some other sectaries doe cauille is most euident by other wordes of his towardes the end of the same chapter where he addeth that the former people that is the Iewes shall cease to offer to God Yet neuerthelesse that in euerie place a pure Sacrifice is offerred vnto him his name glorified among the Gentils More ouer in his 24. chapter he saith that one kinde of sacrifice is reproued by God meaning the sacrifice of the Iewes to which the sacrifice the of Church succeedes By which discourse particularlie by those wordes which he saith of Christ noui Testamenti nouam docuit oblatiouem that is he taught a newe oblation of the newe Testament it is clearelie conuinced that this holie Father by the worde oblation could not possible vnderstand almes as our aduersaries contendes because altho' it be in some sorte an oblation to God yet is it neither newe nor proper to the newe Testament onelie but common to both old newe as the scripture it self doth most frequently teach inculcate More ouer this place of sainct Irenaeus did so farre conuince the iudgement of Caluin in this particular that like the deuils which according to the relation of the Euangelist acknowledged Christ against their wils he confesseth him to haue expounded it of the Masse iuste as the Romanists of later times vse to interpret applie it hath no other refuge then plainelie to contradict the foresaid ancient Fathers exposition in this impudent audatious manner sayeing of the Roman diuines When they obiect the place of Malachie to be vnderstood so of the Sacrifice of the Masse by Irenaeus the offering of Melchisedech in like manner by Athanasius Ambrose Augustin Arnobius it is breefelie ansered that the same writers doe in other places also interpret bread the bodie of Christ but so ridiculouslie that reason trueth constreineth vs to dissent from them thus this saucie Nouellist speakes of his betters whose pride bouldnes the Centurists imitate treating this same point in their third Centurie as if they were the onelie men in the world borne for reason not those rather who immediatelie succeeding the Apostles did infinitlie surpasse them both in virtue knowledge of Christian doctrine true sense of Gods diuine worde institution Tertullian declaring the sacrifice prophecied by Malachie against Marcion Sacrificium purum gloria scilicet relatio benedictio laus hymni c. Lib. 3. Contra Marc. alluding to his wordes saith thus In euerie place sacrifice is offerred to my name pure sacrifice viz. of glorie relation benediction prayse hymnes
onely is the true Religion The maior of this silogisme is allowed for true questionlesse by both parties The minor onely is in contronersie for the more cleare proofe of which it is to be supposed that both parties agree in this point to wit that that Church onely hath the true infallible interpretation sense of scripture which hath the infallible assistance of the holie Cost in that action altho' in deed this argreement well considered is onely in wordes for not obstanding this it yet further remaineth Controuersed betwixt vs our aduersaries in whome this speciall assistance of the diuine spirit resides whether in thâ— Prelates Pastors of the Church duely 〈◊〉 â—â—bled or in eâ—â—â—e particular person of the Church In which controuersie neuerthelesse both parties yet further accorde that whersoeuer the foresaid true inspuration of God doth assist ther onely is the true interpretation of the diuine worde Besides this it is to be supposed that ther ar two manners or two sortes of meanes or wayes by which people attaine to the true vnderstanding sense of the scriptures The one is by a sole conference of one place of scripture with another by euerie priuat ChristiaÌ„ man or womaÌ„ learned or vnlearned by reading the bare text of the scripture iudging of the sense according to the spirit which guides them good or bad The other way or manner of exposition is performed not by a miere solitarie or priuate conference comparison of places of scripture one with another but both by comparing or collating them in that maner also by an exacte viewe of the expositions of the holie learned Fathers or doctors of all former tymes succeeding ages euen to the present tyme in which the expounders liue which forme of proceeding as it is most mainfest neither is to be performed by euerie priuate person autheÌ„tically with infallible certainelie but by the publike Prelateâ— Pastors of the Church especially by the cheefe pastor of it Now this being noted aduertised I proue the minâ— of my argumeÌ„t wâ—th anâ— her silogisme in 〈◊〉 manner That oâ—ely Church hath the true interpretation sense of scripture which receiueth it from the Preists Prelates Pastors especially the cheefe Pastor of the Church succeeding linially froÌ„ the Apostles by conference of places viewe of expositions of the holie Fathers doctors of all successiue ages from the Apostles to the end of he world not by euerie priuat man or woman But the Roman Church onely receines the interpretation sense of scripture frome the Preists Prelates Pastors especially the cheese pastor of the Church in the forsaid manner Ergo the Roman Church onely hath the true interpretation sense of scripture The major of this silogisme in which the difficulte coÌ„sistes I could proue first by scriptures which both in the old newe Testament assigne this facultie power to Preists Bishops Pastors as gouerners rules of the Church with a strict commaunde for the people to obey them But because I dâ—e not here professe to make aâ—ie exact large discourse vpon that point but onely intend breefely to make good iustifie my former argumentation therfore I remit the rest of the places of scripture which I could alledge to be seâ—â— as they at cited declared by Bellarmin other diuines will vrge onely that one text of S. Paule in his epistle to the Ephesians which is most cleare pregnant for this purpose Wherfore in his 4. Bell. lib. 3. de verbo Dei c. 4 sequent chapter of this Epistle speaking of the institution of the Ecclesiasticall Hierarchie by Christ he saith thus And he gaue some Apostles some Prophets other some Euangelists others pastors doctors to the consummatior of the saints vnto the worke of the ministrie vnto the edification of the bodie of Christ vntill we meet all into the vnitie of faith knowledge of the sonne of God into a perfect man into the mâ—sure of the age of the fulnes of Christ that now we be not children wauering with euerie winde of doctrine in the wickednes of men in craftines of the circumuention of error By which wordes it is manifest that our sauior among the rest appointed Pastors doctors them not onely for the Ecclesiasticall gouernement of the Church but also to deliuer the true doctrine of Christ to the people least if they were left to them selues in that particular of the knowledge of the true faith they should fall into errors this was thus ordained by Christ not for anie limited tyme but eueÌ„ vnto the consummation of the world in all ages By which it is euident that since Christ our sauior as the Apostle relates 〈◊〉 â—â—point this order subordination of the Câ—â—gie in his Church for the gouernement instruction of the members therof in true faith perfection of virtuous life as superiors to whome he commaunded them to obey according to that of the Apostle Obedite prepositis subiacete eis It is I say by necessarie consequence most manifest that Christs diuine pleasure also was that the common people should not be their owne caruers but should receiue the interpretation sense of his diuine worde from those whome he himselfe designed for their rulers superiors in all matters concerning the safetie of their soules supposing as a certaine euident trueth that the whole structure perfection of a Christian faith life doth necessarily depened vpon the orthodoxe sense meaning of the worde of God That which the generall perpetuall practice of the Church from tyme to tyme doth manifestly conuince which in all occasions of controuersie in matters of faith manners hath vsed no other proceeding then by assembling of Councels consisting of the Prelates Pastors cheefely of the cheefe supreme Pastors the Bishops of Rome according to their seuerall tymes standings for deciding of doubdts questions broached by erroneous teachers that by declaration of the true seÌ„se of those places of scripture aboute which the controuersie was begun For so did the Generall Councell of Nyce vnder Pope Siluester expounde declare to the whole Church euerie particular member therof the true sense of those wordes Pater maâ—or me est And in the first Councell of Constantinople vnder Pope Damasus those Ioan. Amos. 4. Rom. 8. Ego Dominus formans tonitru creans spiritum And those spiritus postulaâ— pronobis In the Councell of Ephesus vnder Pope Celestin against Nestorius those Math. 26. Philip. 2. Deus Deus meus quare me dereliquisti And those habitu inuentus vt homo In the Councell of Chalcedon vnder Pope leo against Entyches those Ioa. 1. verhum carofactum est To this I adde consent of Fathers who write of this matter generally teaching this same doctrine Lib. 3. c. 4. S. Irenaeus in his booke against heresies saith thus
c. In which wordes the entyre tenor of the Masse is breefelie described thou ' soma't obscurelie as the custome of this author is By relation he vnderstandes the Epistle Gospell by benediction the consecration by praise himnes the glorie prayers other spirituall passages contained in that misterie And altho' this author in an other place of this same booke doth affirme the place of Malachie to be vnderstanded of sacrifice of praier in his booke against the Iewes of spirituall not of terrene sacrifices Yet in neither place doth he deny it to be truely interpreted of the Eucharist But in the first place he calleth it a spirituall sacrifice because it was instituted by the diuine spirit not by humane inuention as also for that it is not ministred in that carnall grosse manner in which the Iewish sacrifices were ministred by effusion of bloud by fire knife but by benediction consecration as such a pure oblation ought to be handled celebrated In the second place Tertullian onelie interpreteth one parte of the sentence of Malachie to wit the word incense which is in the Hebrewe text of prayer offered to God But the other wordes oblatio munda he expoundes of the sacrifice of the Masse in the place nowe cited To which if we adde an other place of the same author in which he speaketh of the Eucharisticall sacrifice De Oratione cap. 14. all tergiuersation must necessarily cease in anie indifferent minde touching this authors true meaning For thus he saith Will not thy station be more solemne if thou assiste at Gods Altar Hauing receiued reserued the bodie of our Lord both the one the other is safe the participation of the sacrifice the execution of the office By which wordes it is manifest that ancient Tertullian could neuer denie the Sacrament of the Altar to be a proper oblation who here so absolutelie affirmes it to be a sacrifice celebrated in the Altar S. Cyprian liuing within the third hundreth yeare in like manner cites the same place of Malachie in the 16. chapter of his booke against the Iewes to proue that which he putteth in the title of the same chapter to wit that the ancieÌ„t sacrifice is euacuated a new on celebrated which newe sacrifice can be no other theÌ„ the Eucharist which onely no other is new in respect of the sacrifices of the old Testament The next in Order age is Eusebius who liuing in the beginning of the 400. Lib. 1. demonst Euang. cap. vlt. yeare interprets this place of Malachie in the same sense sayeing We therefore sacrifice vnto the most high God a sacrifice of laude We sacrifice a sacrifice Deo plenum full of God And bringing an odoriferous sent with it a sacred or Sacrosainct sacrifice we sacrifice after a newe manner a pure or cleane sacrifice according to the newe Testament Where it is plaine that Eusebius applies the place of Malachie to the solemne sacrifice of the Masse which is performed by prayer oblation therefore called by his a sacrifice of laude which onelie can be truelie said to be full of God by reason of Christ whome it containeth which onelie can be called truely the sacrifice of the new Testament affirmed to be offered in a newe fashion All which particular speciall circumstances no man of iudgement or common sense can applie to prayer or almes onelie S. Chrysostome in his commentarie of the psalme 95. hauing cited the wordes of Malachie addes his exposition of them saying Behould howe copiouslie clearlie he Malachie hath declared the mysticall table which is the incruent or vnbloudie hoaste furthermore he calleth the sacred prayers which are offered after the hoaste pure Thymiame or odoriferous perfume CoÌ„ment in Malac. Thus S. Chry sostome of the Prophet Malachie S. Hierome altho' by the worde incense he vnderstandes prayer yet the worde pure ohlation he commonlie interpreteth to be the oblation of the Eucharist as also did sainct Irenaeus before him in the place cited Which exposition is as fit for the Romanists as can be imagined supposing the Masse includes both prayer pure oblation or sacrifice And the same I say of sainct Augustin who soeuer els of the Fathers interprets the foresaid worde inâ—ense in the Prophecie of Malachie in that manner Moreouer sainct Augustin both in his 18. Cap. 35. Cap. 23. 19. booke of the Citie vseth the same place of Malachie for proofe of the cessation of the Iewish sacrifices exercise of the Christian sacrifice by the Preists of Christ according to the Order of Melchisadech for thus he discourseth against the Iewes in the first of the two places cited I haue no will in yee nor offering will I receiue at your hand For from the rising of the sunne to the setting my name is great among the Gentils in euerie place shall be sacrificed a pure oblation is offerred to my name This sacrifice since we see it offered in all places from the rising of the sunne to the setting by the sacerdoce or Preist function of Christ according to the Order of Melchisadech but the sacrifice of the Iewes to whome it is said I haue no pleasure in you they cannot denie to haue ceased why doe they yet expect an other Christ since this which they reade prophecied see accomplished could not be fulfilled but by him It is true sainct Augustin speaketh not so plaine in the second place as here he doth neuerthelesse he alludes to the same place in the same sense Theodoret also comments vpon this same place of Malachie in the same sense in most plaine wordes teaching that according to the prediction of Malachie in lieu of irrationall hoastes is now sacrificed an immaculate lambe Lastelie sainct Damacen Rupert agree to Dam. de fide lib. 4. cap. 14. Rupertus in Com. Malach. the rest in the exposition of the place of Malachie whose wordes altho' most plaine I doe not cite because I knowe the Nouellists mâ—st commonlie reiect their authoritie as not being writers of the first fiue hundreth yeares In which how little reason they haue to proceed in that manner with learned graue authors I will not now discusse onelie this I say that I doubt not but anie indifferent reader will absolutelie condemne them of extreame temeritie in offering to resist such an armie of old soldiers as I haue here placed in battill aray to feight against them And hence I passe to the producing of testimonies of the new Testament for proofe of a proper sacrifice in the lawe of Christ Christ in the fourth chapter of the Euangell of sainct Iohn affirmeth that the houre is now come when true adorers shall adore the eternall Father in spirit truth neither in the mountaine of Samaria nor in Ierusalem as he said immediatly before Garizim in which place the worde adore signifies to sacrifice as in diuers
other places of scripture it doth particularlie the 22. of Genesis where Abraham preparing to sacrifice is sonne saith to his seruants Expect here with the asse I the boy makeing haste thither after we haue adored will returne vnto you Where it is cleare that the worde adore cannot signifie anie other adoration then that which Abraham was aboute that is the sacrifice of his sonne The likeplace you haue Iohn the 12. of certaine Gentils who ascended in to the temple to adore in the feast day And the Eunuch come to adore in Ierusalem the 8. of the Acts. In comment Malach. 1. In fine according to the iudgement of Theodoret Rupert this place of sainct Iohn alludes to that other of Malachie aboue cited discussed hath the like sense Which perhaps these two authors receiued from Eusebius who affirmes the same in his first booke of his Euang. demonst sixt chapter thence it is consequent that this place is vnderstanded of the Eucharist as the place of the Prophet is that is in a proper signification of sacrifice And other principall proofe of a proper sacrifice in the newe Testament is deduced from the institution of the Eucharist the 28. of sainct Mathew the 14. of sainct Marke the 22. of S. Luke the 11. chapter of the first to the Corinthians in this manner forme of Sylogisme A proper sacrifice is an externall oblation of some sensible permanent creature consecrated changed by mysticall ryte or Ceremonie by a lawfull Preist for the a knowledgement of the diuine maiestie supreme power dominion of God But Christ in his last supper made such an oblation when he instituted the Eucharist Ergo Christ in his laft supper offered a proper sacrifice when he instituted the Eucharist In the maior there is no controuersie betwixt vs our aduersaries as I suppose or at the least I persuade my selfe they will not much stand vpon it The minor I proue by an other Sylogisme Christ in his laste supper being a lawfull Preist according to the Order of Melchisadech offered his owne bodie bloude to his eternall Father vnder the sensible formes of bread wine commaunding his Apostles to doe the same But this is a true proper sacrifice Therefore Christ offered commaunded his Apostles to offer a true proper sacrifice in his last supper The maior of this latter Sylogisme I proue because except Christ had not offered in this manner in his last supper he had neuer performed the function of a true Preist according to the Order of Melchisadec Neither had he properlie verified fulfilled the figure of the Pasquall lambe Nor could he haue truelie affirmed his bloud in his last supper to be the bloud of the new testament if he had not offered then both bodie bloud in sacrifice Moreouer the Euanglist S. Luke relating the institution of the Eucharist vnder the forme of wine affirmes our sauior to haue vsed these wordes This chalis is the new Testament in my bloud which is shed for you Iuc 22. In which wordes both the worde shed which is the present tense as also the relatiue which which according to the Greek text which our aduersaries most esteme followe must of necessitie haue relation to the present sheding of the cup or chalis like wise those wordes for you manifestly conclude that our sauiour did then in that solemne action of his last supper sacrifice his bloud the same is of his bodie of which the same S. Luke saith in the present tense which is giuen for you yea I say all the circumstances plainely demonstrate to all vnobstinate mindes that Christ did truely properly sacrifice his bodie bloud when he instituted deliuered the Eucharist to his Apostles with an expresse commaundement to doe the same And hence it necessarily followes that tho Eucharist is a true proper sacrifice of the new Testamēt as often as it is celebrated by Preists according to the institutiō precept of Christ An other argument to proue that the Eucharist is a proper sacrifice I frame thus That is a proper sacrifice in which a victime or hoaste is receiued as a thing offered of giuen for the receiuers in honor of God But in the Eucharist the victime or hoast of Christs bodie bloud is receiued as a thing offered or giuen for the receiuers in honor of God Ergo the Eucharist is a proper sacrifice In the maior there is no doubt as I conceiue The Minor in which the controuersie standes I proue first because S. Luke affirmes Christ to haue said This is my bodie which is giuen for you Cap 22. And the like he saith of the chalis in the manner aboue declared according to the phrase of the Greeke text And according to this sense of the Euangelist S. Augustin in the 9. booke 13. chapters of his confessions relates that his mother day lie serued the Altar in which she did knowe the holie victime or hoaste to be dispensed or ministred Now that ther is oblation in the Eucharist the verie nature of the matter doth plainely argue for that where a victime or hoaste is ther of necessitie must be immolation as being correlatiues the one in respect of the other yea and immolation necessarily includes oblatiō for the sanie reason of correlation moreouer both these are included in consecration which by the power of Gods worde maketh present the bodie and bloud of Christ in such a manner as they may be decently conueniently consummated by participation of the Sacrament And in this sorte the Eucharist included all those conditions which a proper sacrifice euen according to our aduersaries at least the Lutherans ought to haue First the substance of the hoaste or victim Secondly a certaine ryte or action of offering prescribed by God which is the celebration of the Eucharist instituted by Christ in the forme described by the Euangelists the Apostle S. Paule 1. Cor. 1. Thirdly the person offering deputed by God to that function which is the Preist Fourthly The same intention of offering or the same end which is appointed by God in his worde that is to the honor of God for the representation of the passion of Christ Neyther is it necessarie that all these particulars be contained in the Institution in expresse wordes but it is sufficient that they be included in it in some intelligible manner Otherwises it followes that the passion of Christ had ben no true proper sacrifice because he vsed not the wordes offer or sacrifice when he suffered vpon the Crosse which sequele I am persuaded our aduersaries will not graunte Diuers other places of scripture ar alledged by Bellarmin other diuines for the proofe of this point but for the auoy dance of prolixitie I will conclude with that onely of the 13. chapter of the Acts. Where for the ordination of S. Paule S. Bernabe it is