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
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
they are taken with the Fathers in generall in the former when they treate of the bookes truely canonicall in the latter when of the Apocryphal III. IT belongs vnto him only to prescribe giue and maintaine a Canon in the church who is the Author Lord and Preserver of his Church IIII. NEyther doth the Apocryphal confirme the authority of the Apocryphal nor the Councels of Florence and Trent nor the Ecclesiastical reading nor lastly the Fathers eyther by citing of places out of the Apocryphall or intitling the Apocryphal with the name of holy Scriptures for the Canon of ecclesiasticall reading is one and the Canon of saith is another Distinctions for the perfection of the Scripture VVHereas our Adversaries are wont to bring two kinde of Arguments against the perfection of the Scripture the one against the necessity the other against the sufficiency thereof wee will treate of both together Against Bellarmine 1. Tom. Lib. 4. Cap. 4. I. THere is a two-fold necessity the one absolute the other by an d Or supposition Hypothesis or something is sayed to bee necessary two wayes eyther as the Cause or the e Concausa Fellow-cause the word of God revealed is simply necessary to all men as the cause but the Scripture as the Fellow cause Now it followeth not thus to conclude the Fathers vntill Moses vsed the necessary cause without this the Fellow-cause therefore we may for a conclusion drawne from the change of time is deceitfull II. A Tradition onely is sayed to haue beene eyther b After a sort or in part Simply or Absolutely secundum quid that 〈◊〉 without the Scripture and so wee confesse a tradition to haue beene vntill Moses or simpliciter and that we denie for they had in stead of Scripture other innumerable Principles and Ruâ—diments III THe whole is sayde to be two waies eyther according to quantity or according to the perfection of the Essence thereof All the Bookes severally are sufficient in their owne Essentiall â—erfection though according to their â—ntirenesse and quantity they haue not the sufficiency of the whole but their owne IIII. THese Bookes which perished eyther were not Canonicall or their substance is found in those which are Canonicall V SOme precepts of God are expressed and manifest some other inwarde and hidden God commaunded his Word to be written downe both by the inward inspiration of the spirit generally and therefore is sayde to bee inspired i Divinitus of God as also expresly to certaine persons in particular k Reu. 1.11 Apoc. 1.11 VI. ALL thinges are contayned in the Scripture eyther expresly or Analogically so what wee are to thinkâ— of Women not circumcized of Infants dead before the eight day of the Gentiles saved we may know out of the Scripture Analogically VII A Principle of a Principle cannot be had nor ought to bee sought Now the Scripture is knowne to be divine not from Tradition but first from the inward testimony of the spirite of Christ secondly from the testimony of the Apostles as the publicke Notaries in the Church Thirdly from the testimony of the Scripture as a divine Instrument and lastly from the â—â—stimony of the Church of God openâ— and as it were in a pillar setting â—rth the testimony of the Apostles and â—f the Scripture VIII THe Scripture is not doubtfull in it selfe but vnto vs by accident and â—ther seemeth so to be through the corâ—uption of our vnderstanding but God 〈◊〉 an infallible Interpreter of the same â—y his Spirit and word written and â—f this divine tradition wee haue need â—r the vnderstanding of the Scripture or those things which it behooveth vs â—o know concerning the equality of â—â—e persons the proceeding of the Spiâ—ite originall sinne the descension of Christ into Hell are sufficiently declaâ—ed in the Scripture for our Salvation IX THose thinges which are spoken concerning the Virginity of Marie afâ—er the birth of Christ the Passeover to be celebrated on the Lords day the l Paedabaptismo Baptisme of Infantes and Purgatory eyther are not necessary as the first and the second or are found Analogically in the Scriptures as the third or are false as the fourth The Places which are cited by Bellarmine against the perfection of the Scripture 1. Tom. Lib. 4. Cap. 5. are these Ioh. 16.12 Ans The Place treateâ— of speciall thinges the knowledge oâ— which is infinite which therefore alsâ— are expressed in the Scriptures not iâ— particular and one by one but bâ— Word and in generall or else oâ— those thinges the Revelation whereof according to the dispensation oâ— time Christ would defer vntill thâ— time of that extraordinary and visiblâ— communicating of the holy Ghost 1. Cor. 11.2 Ans In the holy Supper of the Lord two things concurreâ— the very substantiall thinges of the Supper to wit the matter and forme seâ—â—ndly the meere Ceremoniall thinges the Rites Those are of themselues â—â—cessary and were most faithfully deâ—ered by the Apostles but these 〈◊〉 after a sort m SecunduÌ„ qu id for that which is morall 〈◊〉 them is necessary and therefore â—ly written downe of the Apostles â—t that which is Ceremoniall onely is 〈◊〉 Indifferent n Adiaphoâ—um and left free to the â—hurches 2. Thes 2.15 Ans The Word of â—â—adition is Equivocall for eyther in â—enerall it signifieth every doctrine â—owsoever delivered by Word or Wriâ—g or it signifieth in Particular or â—ppositely that doctrine which is not â—itten in the first signification the â—postle taketh it and not in the seâ—nd 1. Tim. 6.2 2. Tim. 1.13 Ans â—hat the pledge and patterne of wholeâ—me wordes cannot be otherwise exâ—ounded then of the Scripture it selfe â—nd the substance of christian doctrine â—ll the circumstances of the place doe teach 2 Ioh. 1.2 Ans That kinde of reasoning hath no consequence which is drawne from particulars eyther deedes or rytes which it was not needefull to expresse in writing but the case is altered concerning the very substance of the doctrine of Faith Distinctions for the playnenesse of the Scripture against Bellarmine 1. Tom. Lib. 3. Cap. 1. I. THe clearenesse or obscurity of the Scripture is two-fold the one to vs partly through the Nature of the thinges partly through our owne infirmity the other in manner and meane of the Scriptures every obscurity whereof mention is made among the Fathers is not of the Scriptures but eyther of the thinges in the Scripture for the maiesty therof or else ours who without the inward light of the spirite cannot know them those thinges which wee know wee know onely in part and after an vnperfect manner II. THe matters of the Scripture though for their maiesty they are vnto vs obscure yet as they are proposed vnto vs in the Scripture they are not obscure for the manner of speaking is every way perspicuous neyther is there in the Scriptures eyther any contrariety or ambiguity or falshood nor doe the speeches which go e
miracle is vnwonted and vnusuall but those which are cited were eyther devised of superstitious men or false and put forth to deceyue the simple or lastly brought forth by the helpe and furtherance of the Devil according as Christ and Paul foretold of Antichrist Against the Communion vnder one kinde onely Bellar. Lib. 4. Cap. 24. I. TO reason from the Signes and Sacraments of the olde Testament which differ in the outward adjunctes in the circumstance of time in the maner of signifying and in the quality and number of the Signs to the Sacraments of the New Testament is inconsequent neyther is it needefull to require both kindes in those which eyther were not capable of both or in the lawfull vse whereof there is not extant a commaudement for both II. FRom a particular indefinite propositioÌ„ we badly conclud exclusiuely for albeit in some places there bee mention made of eating the other kinde therefore is not necessarily excluded for there is else where mention made of flesh and bloud together of eating and drinking the same yea foure times in the selfe same chapter III. THe consideration of meate and ordinary bread and of the mysticall and Sacramentall bread is altogether different not as touching the naturall substance quantity or quality but as touching the vse and office Now there was both in that miracle of the feeding of the people and in the Supper at Emaus not a Sacrament of Grace but a feast of nature Neyther haue the Fathers interpreted the bread concerning the true and naturall body of Christ but concerning the mysticall that is the church IIII. SYnecdoche is that which by name of the part compreheÌ„deth the whole very familiar in the Hebrew tongue wherein by the breaking of bread they are wont to signifie a dinner supper any feastes whatsoever from which feastes notwithstanding as drinke neyther ought nor can bee excluded so neyther may it from this Sacramentall feast whereof mention is made in the cited places whence it is also that the same Paul to whome this breaking is attributed expounding the Lordes institution teacheth that this Supper consisteth of bread and of the cup. V. IT is true that the Manichees communicated vnder the one kind of breade onely for they thought that the wine was the gall of a Dragon but that the ancient Church did not therefore reprehend them it is most false even those very men doe proue the contrary whom the adversary would haue to stand on his side to witte Leo the Bishoppe and Gelasius the Pope the former wherof called this mangling a sacrilegious counterfeiting and the latter a great Sacriledge VI. THe Consequence is of no force which is from examples whereof the former is of doubtfull credit as of which Chrisostome himselfe maketh no mention and because of the cunning and craft of a womanish wit ridiculous but the latter of a false and contrary credite as being that which by most certain proofe evidently sheweth that the communion was vsually and necessary vnder both kindes VII FRom extraordinary cases of necessity and those particular there is no conclusion to that which in lawfull ordinary and publicke celebrations of the Eucharist ought to bee observed Adde further that in all those rites and ceremonies though not alwayes yet for the most part there was vse of both kindes according as the constitution and custome of the Primitiue church doth most manifestly proue VIII TO reason from the authority of the Councels and Fathers for the establishing of some error is inconsequent Adde further that in the Primitiue Church the Communion for a long time was retained vnder both kindes even in the monasteries vntill the thousand three hundred yeare the mangling or maiming thereof was first by a publicke decree brought in by the Councell of Constance in the yeare 1484. IX FRom discommodities or inconveniences an argument concludeth nothing both because they leane vpon superstition and because the collection is faultie drawne from particulars and lastly because they being foreseen by Christ and the Apostles hindered not the Institution of the communion vnder both kindes In Defence of the Forme against Transsubstantiation Bellar. Lib. 3. Cap. 19. FRom a bad and insufficient Enumeration of the partes a false conclusion is drawn for every change is eyther Essentiall of the very Substance that is of the naturall matter and forme or Sacramentall of the office condition vse of the Elements both are true but after their manner that true Essentially by the manner of nature but this Sacramentally by the manner of Grace Now whatsoever change is in the Supper it is not essentiall or naturall but Sacramentall that is a Consecration appointment and setting apaâ—t of the Signes from a common to a holy and mysticall vse To the Testimonies of the Fathers which by Bellarmine are cited in the 20. and 21. cap. of the third booke and the whole second Booke I. THose Fathers who called the Eucharist the body and bloud of Christ vsed a Sacramentall manner of speaking wherby it commeth to passe that the names being changed the signe or Symbole is called by the tearme of the thing it selfe Now they vsed this for three causes First that they might declare whereto Christ had ordayned the Eucharisticall bread SecoÌ„dly that they might expresse the Analogy betweene the Signes and the things signified Thirdly That by the change of the names they might teach that there is a most true and indivisible conjunction of the things signified with the signes themselues in the lawfull vse II. THe Fathers who haue called the Eucharist the precious body the reverend mysteries the pledge of Salvation our ransome spake Hyperbolically of the very bread sanctified and not of any other body present by transubstantiation Now they vsed those Hyperbolicall Phrases for three causes First that they might extoll the dignity of the mystery Secondly least eating they should sticke in the outward signes Thirdly that with a great affection of godlinesse and reverence they might approach to that holy Communion III. THe Fathers which affirmed that the Body of Christ is touched seen and chewed with the teeth spake Figuratiuely For there is a double signification of the Sacrament and body of Christ to bee held for as a Sacrament is sometime taken Figuratiuely for one part and sometime properly for both parties so also is the body of Christ sometime properly and somtime Figuratiuely for the outward signe onely and â—n this sense by a figured and Metonymycall vse of speech the Fathers haue affirmed that the body of Christ is touched and seene that is the signe of his body IIII. THe Fathers who spake of the changing of the bread and wine in the Eucharist treated of the Sacramentall change whereof wee haue spoken in the first distinction and therefore willed and taught that their wordes should bee taken Figuratiuely and effectiuely V. THe Fathers who taught that our bodies are cherished nourished and fed with the body and bloud of Christ vsed a
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