Notaries which went between God speaking and the Church which hee speaketh vnto for the perpetuall verity of the thing x Eph. 2.20 Secondly commeth the consent of the Cannon of the Law with the truth Thirdly the assent of the Church which hath allowed the Scripture delivered of God receyved kept and delivered the same by the vse and exercise of Gods Ministery and of Ecclesiasticall Discipline which dependeth thereon Which authority of the Church is secondary not to establish but to testifie thâ— authority of the Scripture for both are to bee acknowledged yet in theyr degree and order for that of the Scripture is Primary sound and essentiall but that of the Church is subordinate accidentall and altogether ministeriall The Materiall Cause of the holy Scripture arâ— divine matters revealed to our salvation according to our capacity and registred in the Canon Wee call the Canon the doctrine that is contayned in the Bookes of both Testaments the forme whereof internall is the vnchaungeable trueth of God but the externall is the holy Scripture the most absolute Symbole of the same for God hath vsed and sanctified the Instrument of the Scripture as it were the Index or declarer of that Essentiall Canon and the truth of the worde for the approving of the truth as it were in a certaine state or habite of an externall forme that by divine ordinance it might bee the Canon of our faith and life as a right even measure both whole and perfect The nature and office of this Canon come now to be declared The Nature for whereas even vnto this day there hath beene a threefold Canon in the Church the one divine the other Ecclesiasticall and the thirde false how the Canon properlie called divine may be distinguished from the Ecclesiasticall and both from the false it is very needefull for vs to discerne first by the partes thereof secondly by the manner of delivering thirdly by theyr proper conditions Wee devide the pattes of this Canon into the bookes of the olde and new Testament according to those two severall times of the olde and new Church The olde Canon is that which being receyved from God the auncient Church of the Iewes kept and next after delivered from hand to hand to theyr posterity by Gods appointment the bookes whereof are reckoned to be 22. by the Iewes but more distinctly by vs 39. and are divided into three rankes the first contayneth the fiue Bookes of Moses the second contayneth the bookes of the Prophets both hystoricall and propheticall whereof some were published before the Captivity to wit the booke of Ioshua Iudges Ruth two of Samuel two of Kinges being hystoricall Esay a good part of Ieremie and the nine lesser Prophets being Propheticall Others were in the time of Captivity and after as Esdras Nehemias Ester which are hystoricall some part of Ieremie Ezekiel Daniel and the three last of the smaller Prophets which are Propheticall the thirde contayneth holy writings before the Captivity Iob the greatest part of the Psalmes the Proverbes Ecclesiastes the songs of Salomon in and after the Captivity the two bookes of Chronicles The New Canon is that which the christian church had more largely since the time of Christ and the Apostles the substance of which Canon is the word by Christ vttered and the thinges which hee did the most faithfull hystory whereof is contayned in the fower Evangelists the examples in the Acts the y Exegesis exposition in one twenty Epistles the Prophesie in the booke of Revelation The manner of the delivery of both the Canons varyed according to the times of the church and persons the internall forme that is the vnchangeable word of God remayning stil the same for as for the time being the law or the bookes of Moses were the Canon in the church so also after Moses that which was added thereunto was the z Exegetica fuller exposition of that Instrument or canon The conditions of this Canon properly called divine are two the one that it contayne in it selfe the truth or haue the expresse forme of the word of truth the second that it bee delivered ruled and sanctified by divine authority to the end it might bee a Canon for vs in the church the latter of which conditions can never bee pluckt away from the former Now God hath sanctified these forsayde bookes to the ende they might be a Canon in the church partly after a generall partly after a particular manner after a Generall manner because God hath approved and confirmed the Bookes of both Canons not onely by the testimony of his spirit but also by the consent of the Canon and testification of the church after a particular manner because God hath specially sanctified the Bookes of the olde Canon to wit Moses his fiue Bookes with his speech miracles signes and events the bookes of the Prophets and holy writings before the captiuity with the extraordinary signes of a cloud and smoake in the Temple g 1. Kin. 8.10 Leu. 16.2 as also of Gods answere by the Ephod Vrim and Thumim h Exod. 28 30. after the captivity with singular testimonies of eventes the bookes also of the new Canon God hath sanctified singularly both by his sonne made manifest in the flesh as also by his wordes and deedes c Heb. 1.2 and by the Ministery of his Apostles which was most effectuall in signes powers miracles d Mat 3.5 pag. 13. And these are the partes manner and conditions of the divine Canon The other Canon is Ecclesiasticall which neyther contayneth the truth perfectly in it selfe nor was sanctified by God in the Church that it might bee a Canon of doctrine and faith and therefore is called of the Greeke fathers a second or inferiour Canon To this Canon belong the Bookes Apocryphall eyther wholy so as the thirde and fourth of Esdras Tobit Iudith the two bookes of the Machabees the booke of Wisedome Ecclesiasticus or being e Appendices additions to the canonicall as Baruch the prayer of Manasses and those which are added to Daniel and Esther these although they be taken into the Canon Ecclesiasticall yet by evident meanes that is by faith order and vse they were of the Fathers lesse esteemed then the bookes of that divine Canon whereby though abusiuely they were called Canonicall to witte by custome yet properly they were distinguished in the church from the canonicall by the name of Apocrypha The False Canon is that which after the Authority of the Apocrypha bookes grew greater was constituted by humaine opinion The office of the Canon is twofold the one is to teach the truth the other by this rule of truth to decide al controversies concerning Religion for it is the prâ—per Iudiciary voyce and sentence of the holy Ghost that soveraigne inward Iudge from which wee may not appeale The Formall Cause of the holy Scripture is twofold inward and outward the one is wherby the Scripture is proportionable
dispensation wherefore they agree in all the causes In the Efficient Cause for there is the same Author even God by his free mercy and the same meritorious cause even the death of Christ r Ier. 31.31 Rom. 9.7 Mar. 1.15 In the Matter for the thinges promised and sealed vp are the same to witte the Grace and Glory of God Å¿ Rom. 4. â—3 Gal. 3. â—6 In the Forme for in general the maner of administring is the same that is the internall communication of the spirite and the externall communication of the word r Gen. 22.18 Psal 2.22 Mat. 28.19 In the End because the end on both sides is life eternall for the scriptures examples and manner do proue that the Fathers in the olde Testament who were partakers of the same promise with vs had no other end Scripture because the very forme of the covenant and the Prophets the Interpreters thereof make mention of life eternall u Gen. 15 8. Psal 116.15 Esa 51.6 Heb. 11.9 Examples for the Author to the Hebrewes doth testifie that Noah Abraham and the rest that were in the same covenaÌ„t atained vnto that end Manner for they abounded both with the same spirit of faith and with the signs of the same signified thing x 2 Co. 4 13. Ier. 15.6 1 Cor. 10.3 The difference is in the manner of administring and in the circumstances of the disposing In the manner of Administration as well on Gods behalfe as on mans behalfe on Gods behalf for both the internall communication of the Spirite and the externall communication of the Doctrine and Signes was farre more evident and effectuall in the New Testament then in the Olde y Act. 15.8 2. Cor. 4.13 Ier 3â— 31 On mans behalfe for they who were in the Olde Testament had but the Image for the truth absent the shadow for the body but they who were vnder the New haue both the present truth and the perfect body z Heb. 10.1 Adde further that they had Mâ—ses for the Mediatour of that covenant but we Christ a Heb. 8.6 12.24 In circumstances both of time and place Of Time the Olde Testament endured vnto the first comming of Christ the New shall endure from the first vnto the second Of Place for the Olde Testament from the time of Abraham was inclosed onely in a corner of the world but the New passed over all the world b Mat. 10.5.6 Eph. 2.2 Rom. 3.24 OF GODS COVEnant The Confuting Part. Distinctions in Defence of the Efficient Cause I. THe wordes Covenant and Testament are d Homonyma Equivocall Covenant signifieth three thinges First that bargaine made by God with man whether it bee the whole or the partes thereof Secondly aswell al the lawes and holy promises taken vniversally as any speciall commaundement whatsoever or promise added to the covenant Thirdly by a Metonymy the bookes wherein the covenants are written downe Likewise also the word Testament doth signifie three thinges First the meaning of our will concerning that thing which wee would haue to be performed after our death as touching our goodes the Grecians call it a disposing 2. according to the vse of Scripture a compact betweene God man the Grecians tearme it a composition 3. By a Metonymy the books or distinct parts of the Bible II. THe word Covenant is taken eyther absolutely or oppositely Absolutely for the free Covenant both old and new Oppositely for the Legall covenant or the Law it selfe and in the first sence wee here take it but taken in the second as the olde Testament is called in the Scripture the Killing Letter and the Ministery of death so the new Testament is also called the ministery of the Spirite and life III. THe Foundation Condition and Cause of the Covenant when they are pronounced of Christ are in matter the same but do differ in manner for he is called the foundatioÌ„ by way of application the Condition as he is to bee applyed and the cause as he is or was applyed IN DEFENCE OF THE MATTER I. THe Conditions of the covenants on mans behalfe are not Essentiall because both Faith and Workes haue but the nature the one of an instrument the other of a Testimony II. THree distinct kindes of promises doe offer themselues vnto vs in the Scriptures the first is the promise of the covenant of Workes wherein is promised eternall life vnder condition of workes proceeding from the powers of nature the second is of the free covenant vnder condition of Faith the third is of particular promises agreeable to the free covenant vnder condition of the works of Grace IN DEFENCE OF THE FORME I. THe Forme of the Couenant consisteth in Relation for the Relate is God the Correlate is Gods people the foundation is the solemne obligation of the thinges referred each to other II. THere are three principall times before the law vnder the law after the law and there are three notable persons as the captaines of those times Abraham Moses Christ they make not three covenants but onely a three-fold manner of administring one Covenant III. WE must make a difference betweene the thinges substantiall of the Covenant and the thinges accessary those were eternall these temporary IIII. THe dividing of the Covenant into the old and new is not of the generall into the speciall but of the Subject into the accidents and diverse adjunctes make not the substance of the thing divers V. THe new Testament is so called because of a double succession the one of persons for Christ succeeded Moses the other of the dispensation for the Evangelicall Dispensation succeeded the Legall OF THE SACRAments in Generall The parte confirming CHAP. XI THe Second ordinary meane of the execution on Gods behalfe are the seales of the Covenant or the Sacramentes Of these wee vsually and duely holde and expound a two-fold manner the one Generall concerning all the other Speciall concerning each one of the Sacraments Now by the Name of Sacrament which is translated from military affaires to Christian vses wee doe not in the largest signification by a Metalepsis vnderstand every mystery or hidden secret of a holy and divine thing in which sence the Gospell the Incarnation of Christ the calling of the Gentiles are wont to bee expounded in Scriptures Neyther in a lesse generall signification by a Catechresis doe wee vnderstand a divine mystery and vnknowne Symbolicall secret or every such thing as signifieth somewhat else beside the shew which is offered vnto the senses such as are Ceremonies Types Parables Signes and Figures all which because they pertaine to divine matters were called of the old Fathers Sacraments but in a more restrained and most proper signification by the name of Sacrament wee vnderstand a Signe of Grace ordayned of God that hee might both seale vp his benefits in vs and consecrate vs to himselfe for ever for in the signification of Sacrament there is a mutuall respect the one on Gods behalfe offering
A BRIEFE INSTITVTION OF THE COMMON PLAces of Sacred DIVINITIE WHEREIN THE Truth of every Place is proved and the Sophismes of BELLARMINE are reprooved Written in Latine by Lucas Trelcatius and Englished by Iohn Gawen Minister of Gods Word LONDON Imprinted by T. P. for FRANCIS BVRTON dwelling in Paules Church-yard at the Signe of the Greene Dragon 1610. TO THE RIGHT WORSHIPFVLL SIR RICHARD LEVVKNOR Knight Chiefe Iustice both of Chester and of his Maiesties Councell in the Principality and Marches of Wales Grace and Glory in Christ IESVS HAVING finished Right Worshipfull the Translation of this Logicall and Theologicall Treatise I thought good both for the patronizing of the Booke and the Testimony of my duety to offer the Dedication of the same vnto your Worshippe for the former cause that as the Author himselfe dedicated this Booke at first to such persons as were for authority able and for Religion zealous to protect the same so I the vnworthy Translator of so worthy an Author made bold to make choyce of your Worshippe being for authority in your place no lesse eminent and for zeale to Religion no worse affected To the end it may be shielded by your Patronage from the mouthes of the malignant not in regard of my labor herein which as it is but small if eyther the quantity of the Booke or the Authors owne Industry be considered so it is not without imperfectioÌ„s which notwithstanding I hope the discreet with favourable Connivency will passe over considering the difficulty of Translation in this succinct and Logicall kinde of writing and the penury of our English Language in the Termes of Art but in respect of the matter it selfe which being so worthy for Gods cause deserveth and so profitable for the Churches sake desireth your favourable countenance For the latter Cause that as your Worshippe is my best and chiefest favourer and that for the best and chiefest cause the profession of godlinesse so meet it were I should declare whome first and best I should remember in this the first fruite of my labour and best token of my loue best I say in regard of the matter which is here contained though least to be esteemed in respect of the maner how it is by me delivered which though being offered in a homely stile as a golden Treasure in an earthen vessell or a rich Pearle in a poluted hand I trust your worshippe will not reiect And so I commend the same such as it is to your Worship in your Christian favour to bee regarded your selfe to the Lord in his continuall mercy to bee protected and all that I am and haue to your selfe at your godly pleasure to bee commaunded IOHN GAVVEN TO THE COVRTEous and Christian READER NOt long since Courteous Reader a friend of mine commending this Booke vnto mee vpon the generall good liking conceyved thereof in the Originall by the learned intreated mee for the further good of the Church to take vpon me the Translation therof Which though at first I was vnwilling to doe especially for that in the perusall thereof I found it so Scholasticall as that it required much Art Reading Leasure of him that should performe that businesse Yet forasmuch as the Booke for matter is necessary for Art exquisite and for Methode more compendious then any other I haue read in this kind I haue adventured the imployment of that Art Reading and Leysure which I haue in the Translation of the same Wherein as my labour hath beene the more difficult partly because the Treatise is Logicall and therefore in many places are required proper and fitte tearmes of Art wherein our English tongue is penurious partly because of many Greeke words very significaÌ„t therfore not easily expressed word for word in our language partly also by reason of some few faultes committed in the Originall Printing from which no Booke can bee free and therefore had but my coniecture at the correction thereof so I trust it shall bee the more favourably censured if ought therein be found Defectiue Concerning my dealing herein I haue followed the Author as neerely in sence as my Iudgement apprehended as faithfully in Wordes as Discretion guided me and as fitly in Phrase as the Idiome of our Tongue could suffer Onely I haue inserted here and there a Worde of mine owne eyther for the explayning of Wordes more obscure or for the supplying of such as in Latine are more tollerably vnderstoode All which I haue for difference sake noted with a Parenthesis And withall for the better satisfaction to the Intelligent haue placed all the obscure Latine Wordes in the Margent as leaving them to their choyce eyther to accept of mine Interpretation as it is or allow of their own if it be better As for the places of scripture quoted in the Margent I leaue them as I found them It remayneth therefore Christian Reader that thou take in good part what I offer in good will And so I end wishing my labour to bee for thy profite and both for Gods glory Ludlow this 9. of October 1610. IOHN GAWEN TO THE WORTHY most Prudent and Right Honourable Lords Surveyors of the Vniversity and Consuls of the Common-Wealth of LEYDEN in Holland I Offer vnto you Right Honourable the first fruites of your bounty and my duety for it was your bounty that through your favourable and benevolent voyces you placed me as the Heyre of my Fathers profession and your courtesie and rather out of your affection hoped and wished then thought or iudged that I who had strength neyther sufficient nor worthy for so great a height of businesse should bee able to doe somewhat for the publicke good of your Schoole Neverthelesse I acknowledged embraced your Honourable Iudgement in regard of your authority prudence and your favour in regard of you singular loue as faithfully as I could wiâ—â— such modesty as I should and haue youâ— selues electing and promoting me ascendâ— vnto the chayre of Theologicall professiâ— with the hazard of my reputation fearing to hazard not onely my a Profectum proceeding bâ— also your b AffectuÌ„ affection It was my duety 〈◊〉 not to answere the worthinesse of my profession and your expectation yet at least wise by all meanes to testifie my owne affection how I would gladly answere the samâ— according to my small ability and vndertake any thing to the end I might endeavour my best for the publicke profite your desires For which end I haue taken in hand as it were the Anatomy 〈◊〉 ripping vp of the whole body of Diuinity and within a yeare and a halfe space haue composed and briefly abridged a Scholasticall and Methodicall Treatise of the common places of sacred Theology first c Didacticè by way of Doctrine and confirmation in teaching the truth then d Elenctice by way of reproofe and confutation in cutting of the Sprigges of errors with the Sickle of Truth for there is a two-fold way of teaching
Diuinity the one e De Verilate of the Truth the other f Pro veritate for the Truth both are coupled together as it were by a sacred Wedlocke and necessary for the through handling of Divinity Wee haue layde downe and confirmed the Doctrine of the Truth or the nature of every common Place by Definition where eyther it might or should be done and an Analyticall Explication of the same by Causes but haue concluded the confutation of falshood with an Appendix or Addition of generall Solutions and Distinctions every one of which wee haue opposed against each Argument of Bellarmine where the place hath beene in Controversie with the Papists in the same order as they are by him laid downe in the places noted And so having passed through the whole course of our fore-determined Iourney we are come at length to the wished Goale and haue finished both the partes of Theology as it were in a Platform One thing remayned that I being privy to my selfe of mine owne Infancy should intreat pardon of my Auditors for mine ignorance and excuse those things which were spokeÌ„ and delivered by me with honest silence so commit and commend them to their private curtesie censure and consideration And I had so done had not both the publicke respect of my Theologicall study and the private conscience of my Duty besides the importunate intreaties of friendes as it were wringed from me the Edition or publication hereof In so great a plenty of so many Theologicall Bookes and common Places the Students of Divinity haue of long time complayned of scarsity and that not without cause for the Writers and Authors of common Places who are in vse amongst young Students doe eyther with their prolixitie delay the speedy longer then is meet or with their overmuch brevity eyther compell them to runne backe the same way of doctrine too often with loathing or barre them from the other which is by way of reprooving with danger Hence it is that the fervour of Study waxeth faint and before it be liuely oftentimes waxeth old It was therefore long ago both my desire and the desire of all that are studious in sacred Theology that both parts of Divinity might be contracted and brought into a compendious Breviary by a Scholasticall and Methodicall discourse which wile I wished and waited for from others who abound both in leysure and Learning it seemed good vnto i me to publish this our Booke as a witnesse of our common desire that as a fore-runner it might invite and provoke those great wittes whereof this age is most fruitefull to accomplish the same Which if I shall obtayne I verily professe that I haue receyved a plentifull fruit of this my labour the meane while I trust if as I would request that those things whereof I am ignorant might bee imparted vnto me without concealing of arrrogancy so it shall be likewise acceptable that I impart those few things which I know vnto them that are desirous thereof Moreover whereas the profession of the handling of common places was committed vnto mee and the explication of them was now at length to be taken in hand againe I thought good not onely to ease my Auditors from a trouble of writing but also to lay forth as in a Table to their memory and eyes what hereafter they ought to expect from me haue withall as a guide in the way with the finger pointed at the matter to shew vnto the studious the way and that the readiest way to the Doctrinall and reprooving Knowledge of Theologie Now vnto you Right Honourable I offer and consecrate of due right and desert these first fruites of my profession such as they are as the young tender seedes of my Theologicall Harvest which first sprung vp in your field and afterwardes through your courteous favour attayned vnto some maturity both that I may testifie and shew some proofe of my thankefull heart by this taske of duety and especially that yee may the more stirre vp your loving favours and my studies and so yeelde your selues to be my forwarders and stout protectors against the barking mouthes of the malevolent And so I hope and trust in the Lord you will vnto whome I pray Right Honourable that he will prosper the course of all your Councels and very long preserue you in a safe and flourishing Estate for the good of this Vniversity and Common-wealth Lugd. Bat. the 7 of August 1604. To your Honors most devoted LVCAS TRELCATIVS L. F. THE TABLE OF the Contents of the First BOOKE OF the Principles of Sacred Divinity Cap. 1 Of the Word of God Cap. 2 Of God and his Attributes Cap. 3 The Contents of the second Booke OF the workes of God or causes of Mans Salvation Cap. 1 Of Predestination Cap. 2 Of Creation Cap. 3 Of Providence Cap. 4 Of the Works of Grace or of Redemption Cap. 5 Of the Person of Christ Cap. 6 Of the Office of Christ Cap. 7 Of the Calling of Man vnto Salvation Cap. 8 Of Mans Iustification before God Cap. 9 Of the Covenant of God Cap. 10 Of Sacraments in Generall Cap. 11 Of Baptisme Cap. 12 Of the Lords Supper Cap. 13 Of the Church Cap. 14 The Contents of the Third BOOKE OF Man and his Divers Estates Cap. 1 Of the State of Man in his Integrity Cap. 2 Of the Corrupted State of Man Cap. 3 Of Sinne. Cap. 4 Of Free-will Cap. 5 Of Faith Cap. 6 Of Good Workes Cap. 7 Of the State of Man after this Life Cap. 8 REader for a Booke of this quantity and quality to bee without faults is almost impossible yet better is it by much that they be noted wherby they may be amenâ—d then that they should cause an error for want of correâ—â—ion Were the Subiect of the Booke light Faults were â—sse materiall but because it concerneth Gods speciall â—ory and mans salvation They are of greater consequence 〈◊〉 point onely or a letter may eyther obscure the meaning 〈◊〉 quite invert it Wherefore as I haue taken paines to colâ—ct the chiefe so I pray thee in thine own booke before thou â—eade it amend them thus Page Line Errata Correction 9 10 or Principles principles 24 19 perfect and more Perfect and no â—bid 24 mediate immediate 33 5 Principle prescriptions Principles 68 3 actuall and actuall And 74 4 are onely one onely 80 2 Beginning of Principles of 88 3 combine continue 102 15 motions notions 212 8 receyved perceyved 231 8 righteousnes vnrighteousnes 237 16 thereof therefore of 241 6 from the for the 351 16 in that That 448 25 followeth floweth Fol. 23 in former inferiour 543 7 and excelent excelent 554 1 doe vnderstand doe not vnderstand A Scholasticall and Methodicall Institution of the common Places of Divinitie INtending to lay open in a briefe and Schoole Methode a Theologicall institutioÌ„ we will premise two thinges in stead of a Preface or introduction thereunto The one of Divinitie it selfe and of the Nature
if we know which is the true church the other if by meanes of the times wee can adjoyne our selues to the same XI FRom a false definition layed down a false proofe is drawne and therefore both the Antecedent and Consequent of the Argument is denyed XII THe Testimonies of the Fathers which are cited doe eyther treate of the inward forme of the Church as that of Origen and Cyprian or of the Eternity of the Church and not of the Visibility therof as that of Chrysostome or lastly of the Particular Churches of some certaine time as that of Augustine In Defence of the matter of the Church and first that they which are not baptized and the Catechized or novices belong to the Catholicke church Against Bellarmine Lib. 3. Cap. 5. I. COr 5. It is one thing to treate of the not baptized by reason of their vnbeliefe and another of the not baptized because of their vncapablenes eyther of age or profession of faith and to be without and not to be baptized are things different for as they are sometimes without which are baptised so on the contrary they are sometimes within which are not baptized II. ACT. 2. there is a two-fold adding to the church the one according to the judgement of the truth and the inward nature of Christianity the other according to the judgement of charity which is beleeved to be because of the outwarde communion of the Signes that is proper to the Church invisible but this to the church visible and of this but not of that doth the place treat III. THe Body of the Church and Baptisme are so called ambiguously for the body is eyther outward or mysticall and spirituall Baptisme likewise is eyther outward or inward eyther of water or of bloud all which are baptized with water are of the outward body of the Church but all those which are baptized with the bloud of Christ are of the mysticall and spirituall body of the Church IIII THe Catechized or Novices with the Fathers are two wayes distinguished the one according to the opinion of the common people for they were not numbred amoÌ„g the Christians who might not seeme to belieue albeit they beleeved The other according to the forme of the Church To which because they pertain not properly they are thought not to bee of the Church though they bee the members of the Church invisible V. THe respect of right is one and of the fact is another he hath right to the Sacraments which hath faith Now by Fact none are admitted to the outward communion of the sacraments but those which professe faith Secondly that those which are excommunicated belong to the Church Invisible against Bellarmin Lib. 3. Cap. 6. OF Persons Excommunicate there are two sorts for some are justly excommunicated and some vnjustly those which are justly excommunicated are cast foorth out of the particular churches but not simply out of the catholicke Church For Excommunication is a censure not of the catholicke church but of the particular they which are vnjustly are neyther cast out of the visible church by right nor out of the invisible by right or fact Now the Testimonies of the Scriptures or of the Fathers which are alleadged doe eyther treate of those which are iustly excommunicated or of the Excommunication of particular Churches whereof there is no question Thirdly that the predestinate alone pertaine to the Invisible Church against Bellarmine Lib. 3. Cap. 7. I. TO be in the Particular church and to be of the catholicke church are thinges different the one is for a man to adjoyne himselfe to that outward society of the faithfull but the other to bee as a member ingraffed and conjoyned vnto Christ Wherefore also these are two thinges different namely to be cast out of the particular church and to be cast out of the catholicke church That is done by Excommunication but this by no means can ever â—e done Now the places which are cited Mat. 3. Mat. 15. Mat. 25. 1. Cor. 5. 2. Tim. 2. are true concerning the particalar outward churches and not concerning the Catholicke Adde further that the Argumentes drawne from Parables are of small waight beyond the meaning of the Holy Ghost II. A Man is sayde to be of the church two wayes eyther according to Gods Election or Predestination or according to the outward Temporall calling the one way every faithfull man is a member of the catholicke church even from everlasting the other way no man is indeed to be a member of the visible church vnlesse he bee called in time Paul then was of the catholicke church even when he was not of the visible church before his calling but Iudas was not of the catholicke church though hee was of the visible church as touching his outward calling III. PRedestination is two wayes to bee considered eyther abstractly or absolutely as it comprehendeth that decree of God from eternity or compositiuely and Relatiuely as it comprehendeth all the meanes which are necessary for the execution of that decree as Vocation Iustification c. After the first manner every Person Predestinate is called a member of the catholicke church after the latter maner no man is called a member of the visible church but as hee is called Iustified c. IIII. THe Respect of brethren and of the church is not the same For they are called brethren which are eyther joyned together in an outwarde society and profession of faith or who haue the same Right of adoption with vs. Those are knowne these are not In like manner the Church is considered eyther as Catholicke or Particular the Predestinate are called the members of the Catholicke church and not of the Particular generally Of the FORME of the Church first of the Markes thereof against Bellarmine Lib. 4. Cap. 4. to the End of the booke I. THe manner of reasoning from Names is inconsequent For according as the things are certaine so Names which are of Imposition are accidentall voluntary and therefore vncertaine Neyther can that bee a marke of the Church whereby the true may bee discerned from the false which eyther cannot be seene because of the vniversality it selfe which is only to be perceyved by the vnderstanding or is commonly vsed according to that which is spokeÌ„ of others who liue without the Churches II. ANtiquity as beeing a thing accidentall separable common by sense not perceiuable cannot bee a Marke of the Church It is a thing accidentall because it maketh not the Essence of the Church but happeneth therevnto because of the processe of time It is a thing separable because without this the Church was somtimes knowne both the old church in the time of Adam and the churches of the New Testament in the time of Christ and of the Apostles It is a thing common because a lye or heare-say haue also their antiquity It is a thing by sense not perceiuable because antiquity it selfe can be discerned by the vnderstanding and reason onely III. THe
same consideration altogether is of Durance as is of Antiquity sith both is referred to the time and the one comprehendeth the other in it selfe Now those thinges which are spoken of the church are true as touching the common body of the church but false as touching the church particularly or of the Romish church IIII. THe multitude pertaines not to the Church alwayes nor to it alone nor altogether Not alwayes because in a little Flocke Christ hath his Church Not to it alone because it is a common State even to the Synagogues of Sathan which in multitude far exceedes the true Church Not altogether because though many be called yet few are chosen V. THere is one Succession of doctrine another of person that is principall this is secondarie The former is Coincident with the true and essentiall markes of the Church The latter cannot be knowne partly because it is particular for by the Confession of the adversaries it belongeth to the Church of Rome onely partly because it is accidentall according to the condition of the Persons Things and Places VI. THe Agreement in Doctrine with the ancient Church is spoken ambiguously for there is one with the Church Apostolicall and another with the Church of some former ages or with the Church of Rome the former wee acknowledge the latter wee deny because the purer Church knew not of it it disagreeth with the Scriptures and is common with Heretikes VII THere is one Vnion mysticall and spirituall by the bond of faith another outward by the bond of profession that is coincident with the true Marke of the Church this cannot be a Marke partly because it pertains not to the Church alone for there is also a certaine vnion and fellowshippe of the wicked partly because it pertaines not alwayes for oftentimes dissentions arise in particular Churches VIII THe Holinesse of doctrine is eyther of the Apostolike doctrine properly or of the Traditions and Constitutions of Popes ambiguously The first way it is coincident with the true and essentiall marke of the Church the latter way it can by no meanes bee knowne because it is vncertaine and mutable IX THe Efficacy of doctrine is twofold the one saving and proper to the Elect the other belongeth generally to al them that are called and is in many degrees different Yet neyther of thē is a marke of the Church not the one because it is inward not the other because it is divers X. THe holinesse of the life of the Authors or first Fathers is referred eyther to the Patriarkes Prophets Apostles or to other Doctors the Institutors of Religious Orders as concerning the first Order such true Holinesse is onely of the Elect and therfore cannot be a Marke of this or that particular Church as concerning the other in those Doctors and Institutors of Religious orders superstition indeed is acknowledged but Holinesse is not knowne XI THe glory of Myracles sith it hath reference to the Doctrine and not to the Church is properly to bee tearmed the markes of that and not of this Now it is a marke Accidentall for it is not alwayes convenient Particular for it is not conveniēt for every church Lastly not Proper because it is alike cōmon to truth and falshood XII THe Word Prophesie is ambiguous For eyther it generally signifyeth the gift of Interpretation and vnderstanding of the Scriptures or specially the gift of foretelling In the first signification whereof also the place of Ioel is to bee vnderstood Prophesying is coincident with the true and essentiall note of the Church For it hath the nature of a miracle and cannot be a Marke because it is an extraordinary gift in the Church XIII THe confession of the Adversaries is also an obscure Marke and vncertaine neyther alwayes true Again that which is from the light of nature onely hath rather the shadow and the Image of the truth then the truth it selfe XIIII XV. A Conjecture which is taken from eyther prosperity or adversity is vncertaine neyther doe particular examples make a generall rule because as temporall felicity doth not alwaies accompany the church but the crosse of Christ so an vnhappy end doth not alwayes follow the enemies of the Church That the Visible Church may faile against Bellarmine Lib. 3. Cap. 13. I. IT is one thing to treat of the Church as touching the Essence but another thing of the Church as touching the outward and visible manner and forme thereof onely The Church according to the Essence thereof cannot fayle at all but as touching the outward and visible manner of the same it may faile not that it is in it selfe invisible but that it cannot be seene and perceyv◠of men Now the places Mat 18. 1. Tim. 3. treate of the church in the first sense and not in the second Further the church is called the Pillar of the truth not by a a ratione architectonica sed forensi a maner of speech borrowed from the Art of Master-builders but from the Lawyers and Pleaders namely because the church hath the Truth as it were hanged vnto it II. THe Places Mat. vltimo Eph. 4. Psal 47. Esa 61. which contain an open promise without the name of the church doe eyther treat of all the faithfull and elect onely or of the perpetuall vse of the Ministery necessary in the Church or of the perpetuall glory and felicity of the catholicke church or lastly of the propagation increase and blessing of the Angelicall church for the covenants sake III. THe Parables which are cited doe shew that the church indeed as touching it selfe is visible which wee doe not deny but they proue not the necessity of that glorious conspicuity whereof we are in controversie IIII. THe Eternity of Christs kingdome whereof mention is Psal 88. Dan. 2 Luc. 1. pertayneth not to the outward glory and forme of the church neyther is the maner of Christs Kingdom the same as are the kingdomes of the world V. THe Testimonies of the Fathers haue eyther different and vnlike examples as that of Augustine and Lyrinensis or proue not the cause because they doe but after a sort testifie that the church cannot at all perish as that of Bernard VI. TO treate of the visible Church so generally called and of this or that particular church are two thinges most different Againe the church is called Invisible two wayes eyther in it selfe or in the eyes of the world and of the enemies of the Church it selfe The End of the Second Booke THE THIRD BOOKE CONCERning the Second Part of DIVINITIE and first of MAN and his diverse Estate in this Life and after this Life CHAP. I. HAving ended the first and Principall part of Divinity which is concerning the Causes of our Salvation so concerning the Workes of God Now by order wee are to come to the second which is concerning the subject of the same that is of Man and of his diverse estate The whole Knowledge of Man as far forth as the