because aswell it selfe as all things vnto it selfe are intended the other by it selfe intended but not chiefly or first because it selfe indeed is intended but not all thinges therevnto the intent after the first way is Gods â—race after the second Gods iustice The directing of the means disposed â—s an effectuall bringing of them along â—nto the end by the knowne meanes of Gods wisedome whether revealed or â—idden now this directing of the means 〈◊〉 eyther by it selfe or by accident And this is the manner of generall providence which being layed downe â—here is a more easie way and method â—nto the particular meanes thereof according to the particular nature of the Subiects For first of all the nature of thinges whether generall or particular is subiect â—o Gods providence according to al the meanes both of appointment governing and ordayning l Mat. 10.29.30 Luc. 12.6.7 Pro. 16 33 for the appointment governing and ordayning of things naturall so faree extend themselues as the m Causalitas causing of the first agent extendeth it selfe now it extendeth it selfe as farre as vnto all n Entia beings not only as touching the beings of speciall kindes but also as touching the o Individua particular thinges themselues neyther onely as touching the beginnings of things incorruptible but also of things corruptible Secondly the Accidents of Nature whatsoever they are which are of common Nature in their own perfection are subiect to Gods Providence after the manners already remembred but those which are of particular Nature in their defect are subiect to Gods Providence after the manner of Governing and Ordayning p Gen. 37.28 Iob. 1.21 Esa 10.5.6 c. Act. 2.23 Rom. 8.28 Thirdly all ends of things whatsoever whether meane or supreame are appointed governed and ordayned of God Fourthly those which are meanes whether they bee ordinary or extraordinary the first cause vseth even them according to their owne Nature by appointing governing and ordayning them Fiftly concerning things necessary and contingent that we may see thereinto and in few wordes expound the more difficult points therof three things are to be noted First that the Nature and naturall properties of things as they be are from God and that therefore according to the maner which God hath put into things they are subiect to Gods providence q Iob. 10 10.11 Exod. 15 26. Ps 105.17 And thus stands the maner nature of things that some be necessary some contingent those the order whereof betweene the Cause and the Effect is vnchangeable eyther absolutely by themselues and of their owne Nature or by Supposition and relation to the Causes proposed which neverthelesse may eyther not be or be changed these the order whereof is mutable into both partes of it owne nature indefinite such as are the things of nature or thinges particular which haue the conditions of mutability and contingency infolded among themselues in themselues Secondly that it is an effect of Gods providence that any thing happeneth by what manner soever whether contingently or necessarily and therefore that falleth out necessarily which Gods providence hath disposed to fall out necessarily and that commeth to passe contingently because such is the reason or manner of Gods providence hence God being the vniversall beginning eyther mediately or immediately causeth that the things stand both wayes and that out of causes necessary or contingent Effects and Events necessary and contingent are produced Thirdly of what soever things there is a contingency of these there is also a necessity by supposition and therfore nothing is so contingent which may not two wayes be necessary by supposition one way in it owne existence for what was to be contingent the same froÌ„ whence it proceeded must needs preseÌ„tly haue or formerly had a being The other way by the determined decree foreknowledge of God in respect wherof all thinges come to passe infallibly but to speake properly it is one thing that somewhat falleth out contingently another thing necessarily and another thing infallibly the first and the second inferre the order of the Effect vnto the Cause but the third is more common then both because thinges both contingent and necessary come to passe infallibly yet those contingently these necessarily These things layed down it is manifest that all things both necessary and contingent are every way subiect to Gods Providence 1. of Conservation because both haue being and power froÌ„ God 2. of Governing for of both God disposeth according to the liberty of his will whether effecting or permitting 3. of Ordayning because God also hath prescribed an end vnto them according to their Nature and dâ—sposeth them as meanes wisely and bringeth them vnto the same powerfully Sixtly as concerning Actions Naturall and Voluntary it is to be noted that three beginnings of actions must be considered and proportionally distinguished the one Vniversall is God the other Generall is Nature the third Particular and is eyther a Naturall Inclination or Instinct or Will Electiue Of these beginnings there are particular properties the vniversall beginning is finite the Generall is desining the particular is defined in his Subiects the first is from it selfe and to it selfe the second hath a relation vnto God the third vnto both Whence it commeth to passe that those actions which are from the particular beginning mediately are from God by the generall beginning but those which are from the generall beginning are from God immediately Here it is evident that all actions whether naturall or voluntary are subiect to Gods Providence first by way of Conservation for God conserveth the Natures of thinges and the liberty of will which hee hath given man Secondly by way of governing because God as hee is an vniversall beginning effectually moveth all other beginnings to doe or worke thirdly by way of ordayning because he bringeth and directeth all actions vnto the end which hee hath fore-appointed to them whether Naturall or Voluntary r Psal 139.3 The last thing remayneth concerning good and bad actions and that the manner and efficacy of Gods providenâ—e in evill actions for of the good there is no difficulty might according to the degrees thereof the better be knowne two things are to be premised One is that according to the difference of the beginnings whereof wee haue aboue spoken the one the selfe same action is both good evill good as touching the generall as it is from God and common Nature for both God and Nature of themselues doe alwayes bring forth good actions evil according to the particular respect in man as hee is corrupt for every vitious act taketh the necessity of the vice from the neerest cause which is the will of the offender whence is that of the Schoolemen Å¿ Principalitatem Causalitatis omnis in peccato consistere penes voluntatem quae imperat actum that the chiefty of every procurement in sinne consisteth in the power of the Will which coÌ„mands the Act. The other
the Salvation of the Elect. Of CREATION the Part Confuting Distinctions for the Cause Efficient I. CReation is sayed to bee eyther properly concerning the work of the first bringing forth of thinges or Metaphorically of those things or works which are of no lesse vertue and power both wayes it is attributed to God alone II. THose things are created which are made of no substantiall and materiall beginning but those things are generated which are made of a fore-being matter the Creation of God is by himselfe but the generation of nature next after God III. NO things being apt to generation or corruption which are brought forth of God by second causes coÌ„ming between are properly sayed to be created because to be created is immediately to be brought forth of God IIII. CReation is two-folde Actiue and Passiue the one sayeth that there is a divine Essence and that the Creature cannot exist vnlesse hee put the case that there is a divine Essence the other sayeth that the Creature was really brought forth by God and noteth withall a creating Essence V. TO Create and to make differ because that more strictly taken signifieth of nothing to make somewhat but this more generally importeth not that onely but also to bring forth somwhat out of a matter lying and being before VI. THe thinges themselues and the nature substance of them ought to be distinguished from the evill that comes vnto them and from the Accidents of the thinges and substances For the MATTER I. THere is one respect or maner of the Primary Creation another of the secondary wherefore that generall u Classicum Alarme of the Philosophers of nothing nothing is made may be fitted or applied to the estate of bodily things but cannot bee opposed to the Creation II. NOthing is sayed to bee eyther privatiuely or Negatiuely Negatiuely of the Primary Creation Privatiuely of the second For the FORME I. THe signification of beginning is threefold for it pertayneth eyther to the time or to the thinges and causes or lastly to the order but it is taken in the first signification when wee treate of the beginning of Creation II. THose thinges which of Moses are written down of the forme and order of things created are not to bee taken Allegorically but Physically or Naturalâ—y OF PROVIDENCE The Part Confirming CHAP. IIII. ANd this is the beginning both Primary Secondary of things created acording to their nature now followeth the powerfull coÌ„servation of the same and the most wise ordering of them vnto their end which by the vse of the Scripture and the Doctors of the Church we call Providence Now whereas a double part of this Providence is wont to bee discerned and distinguished the one of decree according to the eternall fore-knowledge and fore-appointment of all thinges in God the other of Execution according to the externall Administration of the same in time and wheras also the consideration of the former properly pertayneth to Predestination which is a kind of Gods operations Immanent wee in respect of this latter doe here consider and treate of Providence properly so called This Providence then is an outward and temporall action of God whereby he keepeth all and several things which are and disposeth â—ll several things which are done to that end which hee hath determined according to the liberty of his will and that to the end hee might in all and severall things be glorified The Efficient Cause of this Providence or governement is the same which is of Creation sith the one and the self fame beginning is of both from by which all things proceed are conserved to witte God the Father Sonne and holy Ghost a Psal 32.13.15 139.78 Ioh. 12.34 The Father or the loue and goodnes of the Father is the first beginning cause The Sonne in that he is the wisedom and word is the working causes The holy Ghost in that hee is the vertue and power of the Father and the Sonne is the finishing cause The nature of God teacheth this whose presence power operation the scripture coÌ„mendeth in both works b Psal 9 4.8 Mat. 10.29 Ier. 10.23 Prou. 6.19 Esa 45.7 coÌ„mon Nature testifyeth it which as the commoÌ„ Instrument of God being stirred by that vniversall beginning stirreth and being moved moveth it selfe and al things according to it selfe Our nature together witnesseth and feeleth it because as in himselfe we haue our being so in himselfe also we liue and are moved c Act. 17.28 And the operatioÌ„s of this efficient cause are according to degrees distinguished now they are distinguished by a threefolde order maner The first is of Conservation the second of Governing The third of Ordayning to the end of which more at large in the formall cause of providence The Matter about which Providence is imployed according to the twofold consideration of the things which are subiect vnto it may be distinguished two wayes one way in respect of those things which are another way in respect of those things which are don for after both wayes respects all and severall things are ruled by Gods provideÌ„ce The things which are ought three wayes to be distinguished first according to their nature secondly according to their Accidents thirdly according to their vse Of the nature of things whether it be that superior or inferior wherof wee treated in the place of creation there is a double knowledge the one common and according to their natural form or kind the other singular acording to the d Individua things theÌ„selues as they are indivisible The Accidents whatsoever they are are either of common nature in its beginning perfection or of singular nature in the defect and condition thereof f Agnata besides the course of nature Of things according to their vse there is a twofold distinction for eyther they are the ends or the means vnto the end but the ends are some furthest off and some intermediate vnto the same the meanes are severally known two waies first after the manner of doing for some are ordinary some extraordinary and both ordained to their proper ends Secondly by the quality and essentiall condition of them for some are necessary and some contingent Of those which are necessary there are two kinds for some are by themselues absolutely necessary by a necessity of the Consequent as they call it and some by the cause from a g Ex Hypothesi Supposition by necessity of the Consequence Those which are absolutely necessary when we treate of things created we distinguish by two degrees The first is in the first and common beginning of nature first by themselues and by all things necessary as when wee say that twice two is foure which vnchangeably and by an infallible necessity are true The other degree of necessity is from nature out of it owne inward beginning whether materiall as when we say that every thing compounded of contraries must necessarily perish
to the divine truth and with euery part of it selfe the other is the exquisite Phrase of the holy scripture whereby all things are written with a stile fitly tempered both according to the dignity of the speaker and the nature of the word spoken and lastly according to the condition of them to whome it is spoken From both as also from the consideration of the other causes the perfection of the holy Scripture aryseth both as touching it selfe and oppositely against vnwritten traditions As touching it selfe because the scripture doth most perfectly contayne the whole truth which is communicable the perfection springeth from principle subiect and effect From principle for whereas every principle whether of the thing or of knowledge ought to bee perfect and 〈◊〉 f Apodâ—cticae demonstratiue or true conclusions are drawn from that which is vnperfect it must needes bee that the Scripture is altogether most perfect as being the first only mediat principle of all doctrine concerning the truth g Deut. 4.2 12. ver vlt. From subiect because it hath partes both Essentiall of which wee haue spoken to witte matter and forme and also Integrall which are the law and the gospell and is all or wholy perfect both absolutely and by relation Absolutely because for substance it contayneth eyther expresly or Anologically all that doctrine concerning fayth and manners which is communicable for whereas of divine matters some are communicable and some incommunicable and of those which are communicable it is not expedient that some be communicated vnto vs in this life and yet expedient that some be wee affirme that divine matters are perfectly contayned in the Scripture because they are both to bee known h 2. Tim. 3.16 profitable to bee knowne by relation because as it hath the perfection of the whole so hath it also the perfection of the partes in the whole that is called a perfection according to Essence this according to quantity yet so that considering the seueral bounds of times every part was sufficient for the proper times thereof and all the partes in the whole are for vs. From the Effect for it maketh a man wise vnto Salvation instructeth him to every good worke and maketh him blessed by beginning in this life and by perfection in the other i Ioh. 2. v vlt. Rom 15.4 Ioh. 3.59 Neyther is it onely perfect of it selfe but also as being opposed to vnwritten traditions all which by the perfection thereof it excludeth k Gal. 1.8 By the Name of Traditions we vnderstand not in a generall signification the doctrine delivered both wayes to wit by speech and writing as very often they are taken in the Scripture and with the Fathers but in a more speciall sense for every doctrine not written by the Prophets and Apostles whether it be tearmed Dogmaticall or Hystoricall or Ceremoniall for the perfect matter of Dogmaticall Traditions which pertayne to Faith and Maners is delivered vnto vs by God in the Scriptures and those tye not vs which are delivered without the Scriptures but the generall matter of those which are Hystoricall concerning the thinges eyther spoken or done by Christ or his Apostles is perfectly contayned in the Scriptures which it behooveth vs to know for our salvation those which are delivered without the Scripture are to bee reckoned for humaine writings Of those which are Ceremoniall the Essentiall part is written downe in the word of God according to their owne kinde but the Accidental part of them which is concerning the circumstances is free and changeable The Finall Cause according to the consideration of the double Obiect is twofold the highest and furthest off is the glory of God in the maintenance of his truth The second and the nearest wherof our speech is in this place is the instruction of his Church vnto salvation The necessary means of this instruction are three the plainenesse of the Scripture Reading and interpretation whereof the one hath respect vnto the Scripture the other vnto vs and thâ— last both vnto it and vs. The first meane is the Plainenesse for the doctrine of a darke and doubtfuâ— matter neyther ought to be delivered nor can be learned forasmuch as everâ— Instruction whether it bee by the oâ—der of Nature or Doctrine is beguâ— from thinges more known but whereas there is one thing better known in respect of it owne Nature and anotheâ— in respect of vs wee consider the plaiâ—nesse of the Scripture both wayes boâ—â— in respect of it owne Nature as far forth as it is inspired of God and also in respect of our selues as farre forth as we are inspired of God for the vnderstanding of the same Of the playnenesse thereof in it selfe there are two arguments first the matters delivered in the Scriptures secondly the maner of delivering them for albeit they seeme obscure in respect of their dignity and maiesty yet if you respect the truth of them agreeable with their first patterne l 2. Pet. 1 19. if the â—â—w and the Gospell wherein as in â—e partes they are contayned m Deu. 30 11. 2. Cor. 4.3 if the â—ceeding great consent of all matters â—d wordes if lastly you respect the â—ory of God the Principall n Prou. 6.21 Effect of â—em from the vnderstanding of Docâ—ne and Salvation which is offered vnâ—o vs in the holy Scriptures it must â—edes be that it is in it selfe most perâ—ect o Ioh. 20 31. The Manner or Stile of delivering â—he matters is most applyable both 〈◊〉 the thinges themselues of which â—here is speech made and to those perâ—ons for the instructing of whome the â—cripture was delivered yeelding an â—xceeding great playnenesse both in words as also in sense and signification In Wordes for the Phrases which are proper doe shine in the proâ—riety of Wordes and those which are Figuratiue are perspicuous lights of a holy speech In Sense which of it selfe â—s one onely as being that which the â—ntention of the Speaker and the Nature of the thing signified doe import for the Schoole-men say well the p Theologiam Symbolicam non esse ArgumentativaÌ„ Figuratiue Divinity is not fitte for reasoning or disputation yet it may diueâ—sly be applyed to the vse of the Hearers q Per Anagogas Allegorias Tropologias by Mysticall Allegoricall and Mâ—ralyzing Interpretations that one onely literall and Grammaticall sense 〈◊〉 the holy Scripture neverthelesse remayning whole and entire Of the Playnenesse of the Scripture in respect of our selues there aâ—â— also two reasons the one of absoluâ— necessity because indeed the Scripture is the onely meanes and Instrument oâ— Faith for whereas knowledge Asseâ—â— and full assurance are the first beginnings and degrees of Faith these threâ— can by no meanes stand without the evident playnenes of the Scripture the other is r Exothesi from a supposition of God Promises concerning the writing of hâ— Law in our hearts and the spreading abroad or clearenesse of the Doctrine
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-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
Rom. 8.30 Iustification and Glorification that is a gratious beginning â—roceeding together with a glorious peâ—â—ection of divine blessings by the perfect coniunction of Christ or by the perfect ioyning of them together with Christ The End Remote is Gods glory the o Subalterna meane or indefinite indifferent End is that we should be holy the last end is life and glorification p Eph. 1.6 And this is the manner of Predestination in it selfe and the causes therof simply wee must now consider of the opposites and contraries of the same Of these although there bee a diverse respect yet Sinecdochically it is wont to bee signified and shewed by the common name of reprobation in which significatioÌ„ it is distinguished both from eternall Predestination which abusiuely is called Reprobation as also from that part of Gods decree which eyther Logically is called Non Election or Theologically a q Preteritio passing by which properly is called Reprobation But forasmuch as being opposite to Predestination whereof wee haue treated it signifieth that whole fore-ordinance and maner of order vnto the end wherevnto the Reprobates are appointed of it we must speake in the first signification Now Reprobation is an Act of Gods pleasure or decree whereby God from everlasting hath purposed in himselfe to passe by the greater part of the Vniversality of Creatures as touching the communion of his healthfull and supernaturall grace and glory and the same also before hand to condemne that were not like to abide or 〈◊〉 in the integrity of their first originall estate according to his iustice for their sinnes to the setting forth of his glory The Cause Efficient of this reprobation first principall is God second impulsiue is his owne pleasure and will r Pro. 6.3 Eph. 1.11 Prou. 16.4 But this act which in God is simple vniforme as touching vs in respect of the order vnto the end ought two waies to be considered and distinguished for there is in God first an act of Å¿ Preteritionis passing by called of the Schoolemen a Reprobation Passiue and Negatiue before all thinges and causes that were like to be in the thinges or from the thinges whereof no other reason eyther can be giuen or ought to be sought besides the pleasure and will of God t Rom. 9.11.12.13 Mat. 1.23 Then there is an Act of the preparation of punishment or fore-condemnation from everlasting u 2. Thes 2.9 Rom. 6.23 called of the Schoolmen Affirmatiue and Actiue Reprobation before all thinges indeed but not before the causes fore-known and considered to bee like to bee in the thinges or from the thinges but it is a respectiue Act of sinne as the necessary Antecedent because as God in time iustly punisheth and condemneth man for sinne so God also from everlasting hath iustly decreede to punish man and fore-condemned him by or from the x Ex Hypothesi supposition of sinne The matter of Reprobation or rather the right obiect are all and singular Reprobates and the condition of this matter or obiect according to that double respect of the Act ought two wayes to bee considered for as touching that former Act of God and passing by the matter of Reprobation is considered to bee Man in generall without any respect of any quality y Rom. 9.11 but as touching the latter which is of Predamnation or appointment vnto punishment the matter of Reprobation is man in that he is a sinner or for his sinnes to be punished by the necessity of Gods iustice z Eph. 2.3.5 The form special is indeed the not appointment of theÌ„ into the adoption of Children but in common it is that whole manner of order vnto the end in respect of both the Acts to wit both of Preterition and Predamnation Of Preterition whereof this is the manner of order Prescience or fore-knowledge not that which is of speciall affection and good wil but that of vnderstanding and knowledge in God which otherwise is also called in the Scriptures the Purpose of God whereby God foreknew them that were to be reiected both who and how many they should be fore-appointment by which hee hath determined the Reprobation of them that were forknown in not choosing them by a speciall loue in Christ but in leaving them to themselues in their owne nature which fore-appointment is wont to bee signified sometime by the name of Preordaining sometimes of coagmention and sometimes of hatred a Rom. 9.22 Of Predamnation and the execution â—ereof this is the order a iust forsaâ—ng which is eyther of triall God â—ot giving his grace b Rom. 9.21 or of punishâ—ent God taking away all his saving â—tes and delivering them into the poâ—er of Sathan c Ioh. 13.2 1. Thes 2.9 10. Hardening and those things which â—se to accompany d Rom. 9.18 the same even vnâ—o the guilty condemnation of man which of some are called the Effectes of Reprobation but more fitly and truely â—he Consequents or degrees of order vnto the end The end of Reprobation first remote is the setting forth of Gods glory e Rom. 9. second the meane or Indifferent end the declaration of the liberty of God f 2. Rom. 9.21 the last and neerest g Rom. 9 28. the execution of his iustice in the punishment of the Reprobates OF PREDESTINATION The Part Confuting I. SOlutions or distinctions for the cause efficient Predestination signifieth two thinges the determination of thâ— end and the ordinance of the meanâ— vnto the end of both the first cause iâ—pulsiue is the will of God II. PRedestination is eyther taken moâ— specially for the Predestination oâ— the Saints and differeth not onely iâ— the thing but also in the manner from Election or more generally for every fore-appointment of order vnto the certaine end in which signification the three partes thereof may be put to wit the appointment of the beginning the means and end III. REprobation is taken eyther Negatiuely for not Election or affirmatiuely for the preparation of punishmeÌ„t IIII. IT is one thing to treat of the first act of Predestination and Reprobation which is Gods decree of choosing and 〈◊〉 choosing or passing by which is â—solute and another thing to treate 〈◊〉 the second which is respectiue of â—posing indeed vnto the means wherâ— the cause is in God onely but of â—t choosing vnto sinne whereof the â—use is in man but the ordination from â—od V. THe second Act of Reprobation or the ordination vnto punishment is â—â—stinguished into that which is simple â—â—d compound or comparatiue the one that whereby one is ordayned vnto â—unishment but the other whereby in 〈◊〉 vnequall condition the one is more â—en the other the cause of that withâ—ut God supposeth the merite of man â—ut of this without God no reason can â—e given The Places for faith fore-seene 2. Thes 2.13 Ans The conclusion is â—f no force from the cause of salvation â—nstrumentall to the
II. THe Calling which is common to all by naturall Grace is wrought by God according to the a Esse naturae being of Nature as the Schoole-men speake generally but that which happeneth to those that are called Supernaturally is concluded in two partes for it proceedeth generally from the caller belongeth particularly to the called III. THe Formall of the calling ought to bee distinguished from the Materiall thereof because the Subject of that is particular but the Subject of this belongeth to all men alike OF MANS IVSTIFIcation before GOD. The Part Confirming CHAP. IX THe Second degree of Application which is here made on the behalf of God is Iustification It is needefull that the verity of this Iustification bee declared two wayes by Anotation of Words wherof there is vse in the explication of this doctrine as also by definition of the thing it selfe according to all the causes The Words whose doubtfull signification is to bee taken away lest they should in the doctrine it selfe breed any difficulty are chiefly two Iustice and Iustification Iustice which indeede is of the Person is two wayes vsually considered one way in the manner of quality or Inherence and it is the obedience of the Law which wee performe to it the other in manner of Relation or Imputation and it is a gracious giving of another mans obedience for vs performed that is called the righteousnesse of the law or Works this of the Gospell or Faith that is in the person subjectiuely this of the Person by Grace of Imputation It is needefull that both bee distinguished because there is a diverse vse of both of this in the Private and inward court of the conscience before God of that in the publicke and outward Court of christian profession before men Iustification generally considered is the very application of righteousnes but specially if wee treate of righteousnesse inherent it is the effecting of a certaine habituall holines in man which signification is most vnusuall and vnproper if wee treate of the righteousnesse of Imputation it is a gracious Imputation of another mans righteousnes by faith and so an absolving of a man before God And this signification as most proper and vsuall both the common custome of tonges a Idiotismus the proper phrase of the holy Scriptures doe confirme The common custome of tongues for as with the Grecians to justifie hath two significations besides or without the doctrine of Iustification the one to judge and pronounce one just by publicke judgement the other after the cause is judged judiciously to punish one so that there is the same vse of the word with the Hebrewes two things doe most evidently proue first the direct and most frequent vse of that word in court or pubilcke judgements causes and actions b 2. Kin. 15.4 Deut. 25.1 Esa 43.9 secondly the manifest c Pro. 17 15. Esa 50.8 Rom. 8.33 â—4 opposition of condemnation and justification as being contraries d Antithesis And in this signification the word to Iustifie commonly importeth three thinges To absolue a person accused e Esa 5.23 Exod. 23. Luc. 7.29 to iudge one for righteous to giue a testimony to one already Iustified as also rewardes which are due to the iust and innocent If you respect the proper phrase of the Scripture by iudiciall proceeding it proposeth the whole doctrine of Iustification this the Phrases of speaking which the Scripture vseth as also that whole manner and course of our Salvation which it describeth doe proue The Phrases which in this point the Scripture vseth do proue some by way of deniall that hee which is iustified is not condemned not iudged and that sinnes are not imputed vnto him f some by way of affirmation doe proue that hee is made iust is freede from the accusation and condemnation of the law that righteousnesse is imputed vnto him c. g Rom. 5.18 8.33 The whole course and manner of our Salvation is fully performed as it were by two degrees by the knowledge of our misery and the trust of Gods mercy Of our misery there are three partes the Offence the Guilt and the Punishment Of Gods mercy there are three opposite parts the foregiuenesse of the fault the absolving from the guilt and the freeing from the punishment That whole course or proceeding froÌ„ our misery to Gods mercy is caled IustificatioÌ„ by a signification taken from common pleadings h Forensi or from the Lawyers Iustification therefore is properly a free iudiciall action of God whereby hee iudgeth the elect in themselues subiect to the accusation and malediction of the Law to bee iust by faith through Christ by imputation of his righteousnesse vnto the prayse of the glory of his Grace and their owne salvation i Rom. 3.24.25 That this definition might be rightly vnderstoode it is needefull that the Causes which are orderly noted in the same bee two wayes considered according as Iustification is taken eyther Actiuely in respect of God who iustifyeth or Passiuely in respect of man who is iustified The Efficient cause of Iustification taken actiuely is God the Father in the Sonne by the holy Ghost k 2. Cor. 5.19 2. Cor. 6.21 for it is in him to absolue or acquite the guilty person by whose Iustice hee is made guilty in him to pronounce one iust whose will is a rule of Iustice Lastly in him to giue iudgement of life or death who by nature right and office is supreme iudge l Esa 59 1 Psal 5â— 4 Esa 43.21 Mar 27. Of this Efficient there is a double Impulsiue cause Outward and Inward the Inward is the onely mercy of the father m Rom. 3.23 both in regard of his good plesure which predestinated vs n Ephe. 1.5 into the adoption of sonnes o Rom. 3.23 as also in regard of the p Oeconomiae disposing and dispensation which both ordained the Sonne for this end and applyed the benefite obtayneâ— by the Sonne vnto vs q Coloss 1.12 And this is the grace which in Scripture if called the Grace of r Free gifts in Schooles the Grace that maketh one acceptable and among the common sort the Grace that freely giveth and is alwayes opposed vnto workes which are called the gifts by grace or of grace freely giveÌ„ because God tooke not the first cause of Iustification from vs or our workes but in himselfe and from himselfe for the vnsearchable riches of the glory of his grace Wherefore there can bee from vs no disposition and preparation which of the Popelings is surmised to be necessary for the bringing in of the forme of Iustification Å¿ Eph. 2.8.9 Tit. 3.5 Eph. 2.4 for albeit there bee two speciall degrees of preparation if not in time at leastwise in nature going before Iustification to witte the feeling of our misery and a confused knowledge of Gods mercy yet none of these maketh for the manner of the Efficient Cause not
holinesse eyther of both wayes the iudiciall or law signification remayneth 1. Cor. 6.11 Answ First there is a fallacy of conioyning for these three are not ioyned together as if they were b Synonyma of one signification but as subordinate and opposite to the three-folde accusation going before for to those corruptions whereof hee treated he opposeth washing to defiling or vnrighteousnesse fornication covetousnesse hee opposeth Sanctification but to Guilt which hee expresseth in these wordes They shall not inherite the kingdome of God hee opposeth Iustification Secondly hee treateth of Iustification which is made in the name of Christ and not of that which is by a certaine infusion or inherent righteousnesse In defence of the Efficient Cause of Passiue Iustification or the Instrumentall Cause of the Actiue against Bellarmine from the 13. Chap. lib. 1. De Iustificatione to the 19. THat Faith alone doth not iustifie Bellarmine proveth by fiue Arguments First is That the Fathers and Scriptures doe attribute the power of Iustifying not onely to Faith but also to other vertues Chap. 13. Distinctions according to the rancke of his Arguments I. FAITH in the Scriptures and with the Fathers is wont two wayes to be considered one way properly according to the Nature of Faith simply the other may figuratiuely that is by a h Metaleptice transumption correlatiuely whereby faith apprehendeth her obiect after the first manner Faith is sayde not to be alone after the latter it is sayde alone to iustifie II. Iustification which is the actiō of faith is considered two wayes eyther generally for that whole missery of our reconciliation with God or particularly for the principall and speciall part thereof which consisteth in the application and imputation of Christes righteousnesse The ground of the one is Generall the Instrument of the other is particular III FAith is considered one way in the person of him that is iustified another way in iustification it selfe another way in the effect of Iustification In the person of him that is iustified it is the roote and beginning of all vertues In the act of Iustification it is the instrument in the effect it is the dore of life the gate and way into life IIII. THe feare of the Lord in the Scriptures and with the Fathers is taken aequivocally for it signifieth eyther the fore-goer or antecedent of Faith or faith it selfe or the consequent of Faith the Antecedent of Faith because feare is the first degree of faith vnto Iustification First not in time but in order of nature Faith it selfe because the feare of God in Scriptures very often signifieth the whole worship of God knowledge and trust that is Faith it selfe The consequent of Faith because the feare of God or that desire to avoyde sinnes and to performe righteousnesse followeth faith as the fruite the good tree Now whatsoever things are attributed to the feare of God by the Fathers or in the Scripture they are attributed eyther in the second signification by a Synecdoche or in the third by a Metonymy V. THe Word Hope is sometimes taken for trust it selfe according as the same Verbe signifyeth sometime to trust sometime to hope In which signification it is taken of the Fathers and in the Scripture in the places cited by Bellarmine sometimes it is taken oppositely so that faith is of things past and present hope onely of things to come VI. TRue loue which in this world can never be perfect is neyther in time not nature before Iustification seeing that it beeing as it were the effect by issuing forth followeth faith as the neerest cause neyther doe the places of Scripture which are alleadged point out the cause of the remission of sinnes or of Iustification but the Adiunct and the necessary consequent thereof VII THere is a two-fold repentance propounded in the Scriptures a true and an hypocriticall Faith defineth and limitteth the true but the want of faith the hypocriticall and therefore those things which are attributed in the scriptures and by the Fathers to the true repentance they are attributed not in respect of it selfe simply but in respect of faith d Secundū quid after a sort Adde further that by a frequent and vsuall Metonymy in the Scripture that is attributed to the Effect which is proper to the cause VIII THe Purpose and desire truely to receaue the Sacrament as also a purpose and desire of a new life and obedience are excluded from Iustification but not from the person justified for the cause of Iustification is one thing the quality of the person justified is an other thing neyther are the effectes to be confounded with the causes or the causes with their effects The second Argument If Faith cannot be seperated from loue other vertues then it alone cannot Iustifie Cap. 14.15 DISTINCTIONS I. IT is one thing to treate of Faith as it is considered absolutely as a quality but another thing as it is considered relatiuely as an Organ and Instrument being absolutely considered it cannot be separated from good works but considered relatiuely it justifieth without workes because it alone is the Instrument of Iustification and not workes so it is never alone yet it alone worketh in the worke of Iustification II. ANd yet it followeth not that faith justifieth with vices as it justifieth without workes because Faith onely is cōsidered exclusiuely without works as it iustifieth Quae iustificans est and not what it is iustifying III. WHerefore that third point also is in cōsequent that faith if it be alone shall also alone iustifie vs because as Iustification is never separated from faith so neyther is faith from workes As also that is an Inconsequent if the eye alone seeth therefore it shall see although it bee alone IIII. BVt that which the Adversary proveth that true faith may in very deed bee separated from loue and other vertues leaneth vpon no ground and first as touching the places in Iohn 15. there is speech of faith historicall in 1. Cor. 13. Of faith of miracles In Iames 2. Of faith temporall or hypocriticall Secondly as touching the argument taken from the state of the Church hee playeth with the doubtfull signification in the word Faithfull who in the places now cited are so called for the outward profession of faith and the communion of the Churches and not according to the inward truth and formall manner of faith and the Church Thirdly as touching the argument taken from the proper manner of faith and loue it leaneth both vpon a false consequent and a false supposition for this is a false consequent in that albeit there bee two vertues yet they may mutually be separated the one from the other This also is a false supposition in that loue springeth not necessarily from faith for God hath given Faith as the mother begetter of loue Fourthly as touching the absurdity there is none for Iustification shall not therefore depend vpon workes because it is not without
cited as that of the Councell of Carthage and of Milevitum out of Augustine For those Councels doe treate against the Pelagians who at that time denied the baptisme of children and some are suspected as that of the Tridentine Councell and the Testimonies of the Popes III. INfants ought two wayes to bee considered eyther according to common nature or the singular manner of the covenant and grace that way they are conceived in sin but this way they haue obtayned remission of sinnes by the promise In Defence of the Effects of baptisme against the same Cap. 4 and the rest that follow I. SInne dwelling in vs is by baptisme taken away by three meanes and degrees First because it is not imputed Secondlie because by little and little the body thereof is destroyed Thirdly because in death it shall vtterly bee taken away by the power of the same bloud of Christ wherewith wee are washed in Baptisme II. IT is one thing to speake of the cause of Iustification and another thing of the Instrument thereof lastly an other thing of the sealing the cause is the merite of Christ the Instrument is Faith and the sealing is Baptisme III. THe new and vncertaine devise of the Schoolemen concerning the Character or Marke which cannot bee defaced is with the same facility denyed as it is affirmed chiefly whereas neyther Scripture teacheth nor necessary reason sheweth nor authoritie of Fathers proveth any such Character Adde further that the chiefe reason why Baptisme is not iterated is not the impression of the character but Gods onely Institution OF THE LORDES Supper The Part Confirming CHAP. XIII THe other Sacrament of the christian church immediately instituted of Christ for the perpetuall vse thereof is The Lords Supper whereof though there be divers appellations both in Scriptures and with the Fathers for in the Scriptures it is called The body and bloud of the Lord The New Testament The Communion The breaking of bread The Lords Table The bread and the cup The Communicating of the body bloud of Christ a Mat. 26.28 Luc. 22.20 Act. 20.7 1. Cor. 11.25 1. Cor. 10.21 1. Cor. 10.16 which by the Fathers First it is called a gathering together The Eucharist or Thankesgiving Publâ—â—g Administration Secondly the Latâ—â—â— Offering because of collections and sacrifice for the remeÌ„brance of Christs Sacrifie yet most properly by this appellation Of the Lords Supper the thing it selfe hath most fitly beene expressed and indeed it is called The Supper with respect had both of the thing and of the time because it is a holy banquet of the soule and not of the belly instituted of the Lord and that in the Evening but the Lordes in respect both of the Author who is the Lord and of the End which is the remembrance of the Lord. Now it is defined to be A Sacrament of the New Testament instituted of Christ consisting of the Signe and the thing signified proportionable by an Analogicall Relation and action of themselues betweene themselues whereby the full growne members of Christ and his church are trayned vp and taught in the lawfull vse of the visible signes concerning the true and spirituall communication of the body and bloud of Christ vnto life eternall The Efficient Cause of the Lordes Supper ought to be considered eyther as instituting or as vsing and administring the same that is the principall cause but this is the serving or administring cause The Principall or Instituting cause is the Lord from whome it hath beene customably called the Lordes Supper to wit Christ God and man our onely Redeemer instituting the mystery of his body and bloud by the oblarion whereof hee redeemed vs b Rom. 15 18. 1 Cor. 11.23 Of this mysticall and divine Institution there are two parts Christs Deeds and his Words by the one wherof hee limitted and left an example of Administration by the other a doctrine of Institution Of Christs Deeds wherby the manner of the lawfull publicke office or administratioÌ„ is declared there are three partes according as concerning both signes which Christ receyved he orderly vsed holy and ceremoniall actions c Mat. 26.26 Mat. 14.22 Luc. 22.19 1. Cor. 11 24. The first is Blessing and Thankesgiving for the Scripture vseth those two words the one Mathew Marke vseth the other Luke and Paul both signifying the one selfe same thing to witte how Christ by prayers to God by thanksgiving and all that holy action prepared appointed and sanctified the Bread and Wine to a holy vse that they might bee a Sacrament of his Body and Bloud not by their owne nature but by divine Institution and this is that true Consecration or Sanctification of the Sacrament whereof mention is made among the Fathers The Second is The breaking of the Bread and the powring of the wine into the Cuppe which Christ vsed not onely for the cause of dividing and distributing thereof but for the representing of his death for it is an Essentiall and Sacramentall Ceremony of the Lordes Supper pertayning to the end forme thereof d Mat. 26.26 Mar. 14.22 Luc. 22.19 1. Cor. 11.24 The third is the offering and distributing of the Bread broken and the Wine powred in For Christ gaue not the same to his Disciples that they should distribute but that they should receyue that which was distributed e Mat. 26.26.27 Mar. 14.22 Luc. 22.56 because they were in that Supper not the dispensers of Gods Mysteries but the Guestes But Christ as being the Feast-maker with one labour instituted and with his owne hands dispensed the Sacrament of his Grace and withall sanctified the Ministeriall dispensation thereof And all these Actions are Sacramentall and ought diligently to be considered as farre forth as they are vsed for the signifying and sealing of Spirituall things by divine Institution To these Actions that wee may come to the second part of the Institution Christ added Words whereof some include a Commaundement some a Promise and lastly some an Explication These in Schooles haue vsually been tearmed Preceptiue the other Definitiue and Sacramentall Lastly these Expositiue The Words Preceptiue are those by which hee hath injoyned both vpon the dispensers a necessity of their administration and vpon the communicants a necessity of taking and hath prescribed vnto both a forme of both Administration by his deed whereof we haue aboue spoken and by his commaundement of Imitation ioyned therevnto e Mat. 2 6 26. 1. Cor. 11.24 Of Communicating by a double Precept by the one To take by the other To eate and to drinke The Taking is a Sacramentall Rite prescribed to him that commeth to the Lords Table whereby wee receyue with our hand the Bread and Cuppe of Thanksgiving for it cannot bee gathered eyther from the Story of the Institution of the Lordes Supper oâ— froÌ„ the fashion of Christs sitting down and his Apostles that Christ in the first Supper did put those signes into the mouth of every of the Apostles by which
affection or relation to that calling And according as one part of this Invisible church doth warfare on earth and the other triumphantly in heaven so the manner of the forme hereof is diverse for in the triumphant church it is perfect in it owne kinde but in the Militant it is onely inchoatiuely or by way of beginning tending to perfection by more or lesse efficacy acording to the measure of the spirit faith And hence it is that in respect of this forme the state of the Invisible church is divers For as it is vnited to Christ her head it cannot erre because there is but one truth of the heade the spirit the body but as it is considered according to it selfe and the diverse members thereof it erreth in divers wayes and degrees k 1. Cor. 13.9 1. Cor. 3.12 Apoc. 3.1 for albeit the Spirite bee alwayes in it yet the same worketh not perfectly by it but onely according to that measure which it hath l 1. Cor. 12 7.11 but this invisible church cannot revolt frō her God because it hath God that promiseth a Mediator that redeemeth and saveth and lastly giftes that cannot bee repented of m Mat. 16 18. Ep. 4.1.29 The Forme of the Church visible the one is Constitutiue which ordayneth the Church the other Distinctiue that distinguisheth the true church from the false The Forme which maketh the visible Church is that outward calling which God mediately effecteth according to that holy kinde of government which hee would haue to bee kept in his house To this calling three thinges are as hand-maids the word of the Gospell the vse of the Sacramenrs and the lawfull communion of Saintes for God calleth outwardly by Worde Signe and Worke whereof wee haue more at large spoken in the place concerning the calling of men vnto Salvation The Forme that distinguisheth and maketh difference of the true Visible Church from the false is that which certaine markes doe limit and point out Now wee call them Markes by which the thinges which come into question are certainely knowne whether they bee to bee perceyved by sense or by vnderstanding or both wayes And as there is wont to bee of every thing a double knowledge the one which noteth out the Essence of the same by the true and immediate causes the other fette from the Accidents and affections declaring the vnseparable dispositions of the same or the other outward accidents which onely overcover the thing so also two sortes of markes are agreeable to this double knowledge for some are effectuall and necessary markes which they call Signes infallible and other some accidentall which they tearme Probable These former are the proper tokens of the church which certainely shew the Essence and nature of the same the latter are but common and probable signes thereof The proper and essentiall note of the visible church belonging to the Essence thereof immediately and properly and next of all flowing from the forme of the same is onely one to wit the truth of Gods word revealed and communicated wherevnto the truth of the Sacramentes as a thing inseparably tyed or knit with it is conjoyned n Heb. 4.12 Ioh. 10.27 Mat 28 10 Rom. 4.11 for the truth of both is so proper and so essentiall a token of the church that this truth and the church are alike changed The accidentall markes are two-folde for some are fet from those naturall dispositions of the Church which are inseparable which are also the naturall dispositions of that first marke to wit The pure preaching of the Word and the lawfull administration of the Sacraments o Ioh. 5 39. Act. 17 11 Mat. 26.26 1. Cor. 10 17. which are the two necessary and proper Adjuncts and Attributes of the church other some doe properlie pertaine to the order in the Church eyther publicke or private Such as are Ecclesiasticall power and publicke and private exercises of godlinesse and charity p Mat. 3.3 28.20 1 Tim. 2.1 The Power Ecclesiasticall is three-fold of Ministery of Order and of Ecclesiasticall Discipline The Power of the Ministery is an authority and right in the church to teach not every thing but that onely which the Lord hath prescribed by his Prophets and Apostles q Gal. 1.8 1. Tim. 6.3 and is the first part of the keies The Power of Order is an authoritie of the Church which is imployed partly about doctrine and partly about constitutions and lawes for the outwarde policie of the Church the one is commonly tearmed Doctrinall or Prescriptiue the other Constitutiue or Ordinate The Ecclesiasticall Discipline is a judiciall power of the Church whereby men receyved into the family of Christ are directed to godlinesse and are restrained least they should commit any thing vnbeseeming their christian profession but the offenders are reproved rebuked and corrected And this is the latter part of the keyes distinct from the former because that properly belongeth to the office of teaching but this is most of all practised in the correcting of mens offences and in the exercising of Ecclesiasticall Iudgements r Mat. 16.19 Ioh. 19.23 Mat. 18.18 1 Cor. 8.11 And according as there are two sorts of slippes to bee corrected some concerning doctrine and some others concerning manners so about both these Ecclesiasticall judgement is occupied for the private good of the offender and the publicke good of the Church Now there are three degrees of of that judgement rebuking conjoyned with admonishment Secondly an Excluding suspending or with holding from the Lords Supper whereby for a time the offender is forbidden or barred from the participation of the Supper Thirdly Excommunication whereby after a lawfull knowledge had before hand some person for his malitious contumacy is excluded from the communion of Saintes or as the Apostle speaketh is delivered vppe to Sathan to the destruction of the flesh that the Spirite might be saved ſ Mat. 18 18. 1. Cor 5.4 c. The publicke exercises of godlines and charity which notifie the true Church t Act. 2.42 1 Tim. 2.1 1. Cor. 1.2 are a gathering for the poore the Ministery the receyving of the word and sacrament Prayer u Ioh. 13.35 singing of Psalms c. but the private which indeede make for the ordering of our life are the exercises of repentance and those which respect our neighbour are the exercises of charity as Almes c. And of all those markes there is a common vse outward shew of them for the most part in all Churches but the right of possession and the lawfull vse of them is proper and particular to the true Church onely Whence judgement ought to bee given concerning the purity or impurity the cleanenesse or obscurity of the visible Church For that church which hath that Essentiall marke and all those which are accidentall is the purest that which hath that onely and not all these is the true Church but imperfect that which hath some of these and