from any body than from no body But I must say that I despair of speaking writing or doing any thing so exactly but that ingenious malice may plausibly put it into as odious a dress as this Reverend man I hope with a better mind hath there cloathed the passages with which he refers to Pag. 7. His passion quite conquereth his ingenuity while he is not contented to ease his spleen on me alone but must fall upon the Worcestershire profession of faith and therein pick quarrels with the plainest passages contrary to the sence that I had told him in my explication we took the words in and can find that in sundry particulars therein we give too great a countenance to the Socinian abominations when we have professed that we believe in God the Father Son and Holy Ghost and then that we consent to take this God for our God and chief Good this Christ for our only Saviour c. he can find us directly answering Mr. Biddle and distinguishing the Lord Jesus our Redeemer as our Lord from that one true God as if we did not include the three persons in the first Article of our consent and in the second respect the office of Christ rather than the pure Godhead considered in it self whiâ—h was expressed before Or as if we had not plainly prevented such exceptions As God is offered so is he to be accepted and therefore our consent must respect the benefits and offices and not only the persons in the Trinity as such And did this Reverend man forget how oft Paul hath given him the very same cause to suspect his words of countenancing Socinianism excepting the difference of the authors as we have done I mean how oft he doth as plainly distinguish as we here do But because such eyes will not look at an explication in the distant leaves we have since tryed a further remedy against such Calumniations by putting our exposition in the margent that he that will see the words themselves may see them But when all is done you see what dealing you must expect I look not to scape the fangs of such excepters if I say that I believe in God the Father Son and Holy Ghost for no doubt but some of them can find heresie or somewhat that countenanceth it in this But the hardest measure of all that I have from him is in his Socinian parallel in 11. Articles page 11.12 c. I never met with Reader but understood without doubt that he mentioned the words in the English Letter as mine But he was wiser than to say so much more to quote the places where they are all found Indeed part of them are the common Protestant doctrine and part of them never fell from my pen nor came into my thoughts with any approbation Yet hath he so prudently managed the business that his Readers shall generally think he chargeth them on me and who will not believe him rather then search he knows not where to disprove him and yet he may deny it when ever he is blamed for it Having thus given you an account of the quality of that Appendix I hope you see sufficient Reason why I should forbear a more particular Reply Nor will I vie with him in poetical shreds and adages though a Polyanthea or Erasmus Apopthegms would furnish me without any further travel And next as to Mr. Blake I find more cause in his last writings to deter me from all Disputations where pious men may think themselves concerned than to encourage me to proceed in the justest defence And I confess it repenteth me for his own sake that ever I defended my self against his accusations and that I did not silently suffer him to say what he would though yet I am willing that the equity of the Reasons which I gave for my Replying to him in that Apologie be censured by any impartial man even those that I have expressed in my preface to that Book But I could not then see the consequents as to himself I am heartily sorry that I have become by my defence an occasion or temptation of so much offence and of so much distemper and injustice to a man whom I so much love and honour should I speak any further for that which I am confident is the truth of God how much more might I offend and tempt him I well hoped that he that made the assault on his Brother would have patiently heard an answer and have been glad of such a collation of our several thoughts as might tend in any measure to beat out the truth As he thought it was for God that he assaulted me so I as verily think it was for God and his certain truth that I wrote my defence And if I be mistaken why should he be so angry at it when I know he takes not himself to be infallible When I wrote 〈◊〉 the Index the contents of one section thus whether it be virtually written in Scripture that Mr. Blake is justified and whether it is de fide he saith pag. 336. that he did not without trembling of spirit read nor without tears think upon this thus put to the question And what 's the reason why saith he Who would not believe that I had directly asserted it or made some unsavooy vaunts about it Truly no man would believe it from these words that knows what an Index is but would understand that it tels him the matter that is contained in the page that it referreth him to and not the matter directly asserted by another And must we not dispute against that also which is indirectly asserted I profess it never came into my thoughts that the most render passionate man that was not melancholy could have so much matter of offence in those words as to tremble or weep at them It is a case wherein I must speak of some individual or I could not speake to the purpose For it s granted that it is not every mans justification that is de fide nor every justified mans and yet some mens was Had I instanced in Peter or Paul it had been nothing to out business For I confess that Scripture declareth them to be justified Titius and Sompronius I knew not and therefore could not instance in them Should I have instanced in my self he might have taken it for sophistical For the disproof of my own certainty of justification is no disproof of another mans whom then could I more reasonably and fitly instance in than the Opponent himself especially being a man of whose sincerity I am so confident It never entered into my apprehension that this was any more wrong to him than it would have been to have put this question Whether Mr. Blake's Soul be in loco if I had been disputing with him whether anima humana sit in loco I profess if it were to do again I know not how more fitly to express it But if I have not skill enough to draw the index of a Section
by reading Dr Twiss and meditating of it and had in print so long ago professed these things whether this Learned man should after all this publish to the world that I am Amyraldus proselyte I speak but as to the truth of the report for as to the reputation of the thing I should think it a great benefit if I had the opportunity of sitting at the feet of so judicious a man as I perceive Amyraldus to be 10. Whether is Calovius a competent witness of the judgement of the Lutherans in general or a witness capable of dishonouring Amyraldus when he so unpeaceably and voluminously poureth out his fiery indignation against the moderate Lutherans themselves that are but willing of Peace under the name of Calixtians seeking to make them odious from the honorable name of Georgius Calixtus who went with them in that peaceable way 11. If it be David Blondell that he means when he saith of Daile's Book Obstetricante magno illìc Viro sed Armimianorum cultore and Blondell only prefaceth to it Whether any that hath read the Writings of Blondell and heard of his fame should believe this accusation or rather 12. Is it a certain Truth or a Calumny that is thus expressed of Dallaeus Certum est tamen hâc Apologiâ maluisse Arminianorum ordinibus inseri quà m sedem inter contrà -remonstrantes tenere And is it certain that Dr Molin knows the mind of Dallaeus better then he doth his own or is sooner then himself to be believed in the report of it 13. Whether the desire which he expresseth that Camero had been expelled and the words that he poureth forth against him do more dishonour Camero or himself And if that Article of Justification were sufficient ground of his condemnation and expulsion and consequently Olevian Scultetus Vrsinus Paraeus Piscator Alstedius Wendeline Gataker and abundance more should have tasted of the same sauce Whether these persecuting principles savour not of too high an esteem of their own judgements and tend not either to force an implicite faith in the Ministery or to depopulate the Church and break all in pieces And whether more credit is to be given to the judgement of this Learned man against Camero or to the general applause of the Learned Pious and Peaceable Divines of most Protestant Churches For instance such as B p Hall's who in his Peace-maker p. 49. saith of him that he was the Learnedst Divine be it spoken without envy that the Church of Scotland hath afforded in this last age 14. Whether this Learned man had not forgotten his former Triumph in the supposed unsuccessfulness of Amyralds Method and the paucity of his partakers or approvers when he wrote this in deep sorrow for the Churches of France Seriò ingemisco Patriae Ecclesiis in ea reformatis quod jam totos viginti annos Methodus Amyraldi impunè regna verit nemine intrà Galliam hiscere audente aut ullo vindice veritatis ibi exurgente do these words shew his desire of Peace or Contention in the Church 15. Whether it be truth that he saith that all the Divines of the Assembly at Westminster were against Amyraldus Method when Mr Vines hath often and openly owned Davenant's way of Universal Redemption and others yet living are known to be for it 16. Whether it be proved from the cited words of their Confession c. 8. § 5. that such was their judgement when they express no such thing And I have spoken with an eminent Divine yet living that was of the Assembly who assured me that they purposely avoided determining that Controversie and some of them profest themselves for the middle way of Universal Redemption 17. Is there one man in Oxford or Cambridge besides himself that believes his next words pari obelo confodiunt hanc Methodum quotquot sunt bodie Doctores Professores Oxoniae Cantabrigiae except on supposition that the foregoing words be untrue which pari relateth to 18. Is it probable that Dr Twiss was an enemy to that doctrine of Redemption which he hath so often asserted viz That Christ dyed for all men so far as to purchase them pardon and salvation on condition they would repent and believe and for the Elect so far further as to procure them faith and repentance it self which he hath oft in many Writings as to Mr Cranford's charge concerning his severe accusation of Dallaeus and judging his very heart to be guilty of such dissimulation as that he wrote not seriously but contrary to what he thought and that nothing could be more illiterate I shall not put the question whether it be probable that these words could pass from such a man because he is alive to vindicate himself if the report be false or to own it if true 19. Do all the contemptuous expressions of a Dissenter so much dishonour the judgement of Dallaeus as this Dissenters own praise of his former Writings doth honour it when he saith of him A quo nihil hactenus prodii◠quod non esset judicii acerrimi eruditionis reconditissimae dostrinae sanctissimae aut candidissimum pectus non referret in quo nulla suspicio malignitatis insideret multò minùs eâ aetate seriâ serâ erupturae cùm lenit albescens animos capillus This is enough to make a stranger conjecture that the man is not grown either such a fool as to err so grosly as is pretended or such a knave as to write in the matters of God against his own judgement And indeed he that will prove himself a wiser a much wiser man in these matters then Dallaeus Blondel Amyrald c. must bring another kind of evidence for the honor of his Wisdom then Dr Molin's Preface or Paraenesis is 20. Is it not an indignity to the dead which the living should hear with a pious indignation for this Learned man to feign that B p Vsher thought so contemptuously of Amyraldus Method Whatever he might say of him in any other respect it s well known that he owned the substance of his doctrine of Redemption The high praises therefore which Dr Molin doth give to this reverend Bishop do dishonour his own judgement that makes the Bishops doctrine so contemptible and gross The like dealing I understand some Arminian Divines I am loath to name them have used against this reverend man One of them of great note hath given out that he heard him preach for universal Redemption and afterwards spoke to him and found him owning it therefore he was an Arminian and I hear a Northamptonshire Arminian hath so published him in print O the unfaithfulness of men seeming pious The good Bishop must be what every one will say of him Though one feigneth him to be of one extream and the other of the other extream when alas his judgement hath been commonly known in the world about this 30 years to be neither for the one nor the other but for the middle way Do you call for proof If
a meer dogmatical faith To which I answer 1. Let them that thus distinguish first clearly explain to us the branches of the distinction and shew us the difference between the two faiths and prove it from Scripture and then prove that it is the last only that must needs be professed in Baptism and then they have done somewhat 2. It will be found no ordinary thing for Scripture to call any common faith a believing on or in Christ. 3. That faith which is said to be in the ungodly though in respect of sides in genere it be really faith yet in respect of sides evangelica in Christum Mediatorem in specie required in the Gospel it is but Equivocally called faith or because that term to Mr. Blake is so abominable let it be Analogically a while till I come to the proof that it is but equivocally such The faith that God requireth and maketh his promises on is only the Faith called Justifying or Saving and the other is as a Mole to a Child or a Monster to a Man which is so far defective ex errore naturae non ex intentione generantis that it doth differ tota specie from a true man and so doth this Faith differ in spâ—cie morali from Evangelical Faith 4. When Faith is mentioned in a preceptive or promising way the nature of the thing and the course of Scripture sheweth that we must understand it of that faith which God owneth by precept or promise and not of that which is but Analogically called faith and ex errore credentis is so monstrous that God never owned such by precept or promise I can find where this Monster is ascribed to many as to Simon Magus and others but let any shew us where it is in hac specie commanded by God or hath any Promise made to it in his word 5. However it will not I hope be denied but that saving faith is the famosius analogatum vel significatum and therefore the Analogum per se positum must be understood of it and not of the Analogical Monstrous faith And therefore when in baptism we must profess â—o Believe in the Father Son and holy-Ghost it must be understood of saving belief till we have a limiting Exposition proved 6. Yea further the nature of the Ordinance commandeth us this exposition For when God hath so frequently promised pardon to believers in or on Christ and then ordained baptism to be the seal of this promise and required that the person to be baptized profess to believe in Christ it plainly followeth that we must understand him to speak of the same faith in the promise and about the seal and not of divers sorts unless he had so declared himself which he no where hath done 2. For the further proof of the Minor I add that the same faith that is mentioned in the ordinary Creed of the Church iâ— meant in the baptismal profession and to be required before baptism this will be confessed 1. because the Creed it self hath been this 1300 years at least profess'd before baptism 2. because the Creed it self is but the 3. fundamental baptismal Articles mentioned Mat. 28.19 enlarged and explained on subsequent occasions as Sandford Parker de descenju have learnedly and largely proved and Grotius in Mat. 28.19 proves out of Tertullian c. that the creed was not then in the form of words as now though the same doctrine was used in other words to the same uses But I assume it is saving faith that is meant in the common Creed by the phrases of believing in God the Father in Jesus Christ in the holy Ghost This our divines do so copiously prove against the Papists that with most Protestants I may take it for granted Saith Mr. Perkins on the Creed Pag. 128. To believe is one thing and to believe in this or that is another thing and is contains in it three Points or Actions of a Believer 1. To know a thing 2. to acknowledge the same 3. To put trust and confidence in it And in this order must these three actions of faith be applied to every Article following which concerns any of the persons in the Trinity And this must be marked as a matter of speceal moment For alwayes by adding them to the words following we do apply the Article to our selves in a very comfortable manner As I believe in the Father and do believe that he is my father and therefore I put my whole trust in him and so of the rest So far Perkins And it 's worthy to be observed which Peter Martyr saith Loc. Commun Ch. 2. in expofit Symboli pag. 421. Age sigillatim videamus quid propriè hoc sibi velit Credo in DeuÌ„ euÌ„ esse agnoscendum uti DeuÌ„ i. e. Deum esse aeternuÌ„ bonuÌ„ ex quo bonuÌ„ aliud quodvis oritur Vnde patet eum qui quippiam tanti aut pluris faciat quà m Deum ipsum dicere verè non posse Credo in Deum Si enim eum ut summum bonuÌ„ agnoscat nihil ei unquam anteposueris Neque etiam is hoc rectè credat qui usquam alibi spem suam collocet quum spes non sit nisi boni cujusdam si ergò Deus sit bonum unde quodvis bonum defluat quicunque aliunde boni quidpâ—am expectârit in eum verè non crediderit Praeterea qui bona quibus fruuntur suae justitiae industriae factis sibi denique ipsis accepta ferunt sensum verúmque ut sic dicam gustum hujus primae nostrae sidei capitis non habent proculdubio ejusmodi homines non Deum propriè sed Dei loco phantasmata sui cerebri inventa colunt Res mihi crede maximi momenti est verum Deum modo suo habere Ursine Paraeus Chatech Q. â—6 p. 140 141. Diffâ—runt Credo Deum Credo in Deum Illud declarat fidem historiae hoc fiduciam Nam credo Deum est credo quòd sit Deus quòd sit talis qualeÌ„ se in verbo patefecit viz c. Credo in deuÌ„ est credo quòd mihi sit Deus hoc est quod quicquid est habet sit habeat ad meam salutem Et p. 360. Credere in DeuÌ„ non est tantuÌ„ Deum agnoscere sed etiam in Deo fiduciam habere Alinqui etiam Diabolus habet Notitiam Dei promissionum ejus sed non habet fiduciam Ideò Notitia ejus non est fides Justificans sed Historica And p. 191. Quid est Credo in Jesum silium Dei unigenitum Resp. Credo JesuÌ„ esse silium Dei sed hoc non est satìs nam etiam Diâ—boli hoc credunt Itaque addenduÌ„ 2. Credo mihi hoc est in meam saluteÌ„ eum esse filiuÌ„ Dei p. 213 Credere in ChristuÌ„ DominuÌ„ nostruÌ„ hoc est ita crede ChristuÌ„ DominuÌ„ nostrum ut in eo fiduciam collocemus Cum igitur dicimus nos
while he was destitute of the faith which by his action was professed Receiving the Sacrament as a Sacrament is an actual profession oâ— faith And you can never prove that Christ commanded Juda to lye by professing the faith which he had not but only that he commanded him at once to Believe and thus profess it He that will have men compelled to come in to the Church intendeth that they must bring a wedding garment or else they shall hear how camest thou hither You apprehend John Timpsons words to be apposite which imply a contradiction or touch not the point If the right Object be really believed even that which is the full Object of saving faith that very belief is saving and proveth the holiness of the person To the Twelfth I answer General and special Grace I resolvedly maintain But when will you prove that it is a part of General Grace to have a proper Title given by God to the Sacraments which seal up the pardon of sin actually where there is such Title To have the universal conditional promise or covenant ex parte Dei enacted and promulgate and offered the world with many incitements to entertain it is General Grace But so is not either our actual heart-covenanting the Remission of our sin nor such a proper Title to the sign of both When you tell us of the Worlds Potential and the visible Churches actual Interest in General Grace you give us pardon the truth a meer sound of words that signifie nothing or nothing to purpose You cannot call it General Grace Objectively as if the Saints had a particular Objective Grace the rest a General For Generals exist not but in the individuals It is therefore the General conditional promise or gift which you must mean by General Grace This is to the world without indeed but an offer But is it any more to any of the unbelievers or unregenerate within what can be the meaning of an actual Interest in a conditional promise which all the hearers have not and yet is short of the true actual Interest of them that perform the condition I feel no substance in this notion nor see any light in it I confess there is a certain possession that one such man may have more then others but as that is nothing to proper Title so it is not the thing that Sacraments are to seal I have not Mr. Hudsons book now by me but your solution by the two sives had need of some sifting It s one thing to ask what is the end of Sacraments quoad intentionem praecepti and another thing to tell what eventually they produce I do not believe that the sive that brings men into a state of Grace is in the hands of God only so as if he used not Ministers thereto Ministers are said in Scripture to convert and heal and deliver and save men To your 13th and 14th and last I answer That we easily confess that the covenant under the new Testament is better than the old but this makes nothing for you nor do you prove that it doth the force of the first section of your book as it may be the matter of an Objection I have answered before As to your Authorities I say 1. Mr. Vines saith nothing which proveth any approbation of your opinion whether Mr. Burgess do I leave to himself for I know not certainly All that I know of since Dr. Ward is Mr. Blake Mr. Humphrey and John Timpson and John Timpson Mr. Humphrey and Mr. Blake Your 3d and 4th Sections need no more answer I think than what is already given You needed not these pillars to support that point which is the design of your Treatise To these I find you add another the greatest of all pag. 611. which you say sinks deep into you but if reason will do it I will pluck it up by the roots partly by desiring you to peruse what I have twice or thrice before answered to it and partly by adding as followeth That 1. If a man by mistaken doubtings shall keep himself away from a Sacrament that doth not destroy his Title to it or the Grace signified nor is it any ones fault but his own I therefore deny your Minor It is not this doctrine that cuts off doubting Christians from the Sacrament but themselves that do culpably withdraw To your Prosyllogism I deny the Major that doctrine which concludes it sin in the doubtful Christian to Receive doth not cut him off For it concludeth it not his sin to Receive in it self but to Receive doubtingly so that it is not Receiving but Doubting that is properly his sin and withall we say that it is his Duty to Receive and his greater Sin not to Receive than to Receive And though an erring Conscience doth alwaies ensnare and so create a necessity of sinning which way soever we go till it be rectified yet it s a greater sin to trespass against a plain precept than against an erring Conscience in many cases But the main stress lyeth on your proof which is from Rom. 14.23 Whatsoever is not of faith is sin But I could wish you would consider it better before you press home that Text to the same sence against all other duties as you do against this lest you leave God but little service from the Church 1. It is one thing to doubt about indifferent matters such as Paul speaks of as eating c. For there he is condemned if he eat because he is sure it is lawful to forbear but not sure that it is lawful to eat But press not this upon us in case of necessary duty If God command me to pray praise or communicate my doubt will not justifie my forbearance and though it entangle me in sin it cannot disoblige me from duty but I shall sin more if I forbear You say If it be sin for the unregenerate to Receive then cannot the doubting Christian be perswaded and consequently sinneth Ans. True but that 's not long of the doctrine but of his error and it is the case of all practical errors which will not therefore justifie you in blaming the doctrine it s the unavoidable effect of an erring Conscience And again I say he sinneth more in forbearing Whereas you conclude this Argument to be convincing I have told you before why it convinceth not me but to your selves I would ask whether it do not also convince you that your own doctrine is as unsufferable For I am past doubt that not only most Christians but even most doubting Christians have more knowledge that they have true justifying faith than the rest of the world have that they have true Dogmatical faith Though the wicked doubt less because they believe and regard it less yet indeed they have not only far more cause to doubt of the truth of their Dogmatical faith but have less true knowledge of it At least many of them it s thus with when so many true Christians do as much
putative ad illam pertinere Quae in contrarium disputantur a Bellarmino plane futilia ficulnea sunt 26. Altingius Loc. Com. Part. 1. Loc. 11. pag. 180 181. Item Part. 2. Loc. 11. pag. 580.581 582. Cum solis Pontificiis certamen superest 1. An â—raeter electos vocatos etiam Reprobi Infideles sive occulti sive manifesti peccatores verae Christi Ecclesiae membra sint Pontificii affirmant Nos negamus Rationes nostrae Ex natura subjecti 1. Qui nec Spiritum sanctum nec sidem habent verae Christi Ecclesiae membra non sunt Reprobi infideles nec Spiritum sanctum habent nec fidem c. 2. Qui non sunt ex sive de Ecclesia non sunt vera ejus membra Reprobi infideles non sunt ex sive de vera Ecclesia ergo 3. Qui sunt membra Diaboli non sunt membra verae Ecclesiâ— c. Ex natura Praedicati 1. Omnia membra verae Ecclesiae vocantur secundum propositum Dei c. 2. Omnia membra verae Ecclesiae sunt membra Christi c. 3. Omnia membra verae Ecclesiae sunt Oves Christi agnoscunt audiunt sequuntur ipsum c. See the proofs and the confutation of the Papists reasons drawn from the Parables of the Field the Net the Wedding Feast from Baptism from the Example of the Apostolical Churches the uncertainty of Members c. Idem in Explicat Cateches Palat. Part. 2. pag. 255. Item proprie Univoce competit veris sinceris ejus membris quae sunt vere sideles Improprie Aequivoce membris simulatis qualia sunt omnes hypocritae qui ut paleae inter triticum zizania inter bonum semen pisces putridi inter bonos versantur in Ecclesia propter externae confessionis gloriationem ejusdem membra censentur 27. These Salmuriens Vol. 3. de variis Ecclesiae partibus Thes. 28. Equidem mihi dici velim quid sibi voluerit subtilissimus Disputator qui partes veras appellavit membra arida atque mortua Illa autem forma quae in corporibus viventibus anima appellatur semper vitam comitem habet neque potest ab ea separari haud magis quà m à seipsa Ideo neque rami in arbore demortui partes ejus censentur neque in animantibus quae loco sunt excrementorum quaeque vitam non participant ut pili ungues ab ea parte qua sunt privati sensu habentur pro corporis partibus neque in corpore humano crus aut brachium quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 penitus occupavit membrum ejus censetur ampliùs haud magis quà m homo pictus pro homine judicatur ideoque extirpatur tanquam nihil cum corpore commune habens 28. Lucas Trelcatius senior in Opuscul Theol. Loc. Com. de Eccles pag. 430. Ob hoc enim ipsum Ecclesiae nomen singulis coetibus fidem Christi ex illius Verbo profitentibus rectè tribuitur quòd scilicet Ecclesiae invisibilis ibi membra esse verè credantur nam propter electos propriè coetus aliquis vocatur Ecclesia etiamsi sint minima illius pars A potiori enim non autem saepè majori fit hîc rei denominatio scilicet ab eo quo res est quod est ut acervus tritici tritici tamen dicitur non palearum Pag. 429. Visibilis verò Ecclesiae membra sunt hominibus nota sed judicio Charitatis saepe non Veritatis propter vocationem professionem externam sed saepe hypocriticam Pag. 427. Visibiles inquam non ab illâ formâ internâ quae dat proprie esse rei sed à formâ externâ c. See more there Pag. 448. Resp. Neg. Nec enim mortua membra corporis vivi sunt membra nisi homonymôs vivae Dei Ecclesiae nullum est membrum mortuum Vid. L. Trelcat jun. Instit. lib. 2. page 254 255. 29. Th. Cartwright contr Rhem. in Joh. 15.1 Branch in me Rotten branches and dead members branches and members in shew and not in truth And therefore that which they have not indeed and yet seem to have in their own and other mens opinion shall be taken from them 30. Bucer and Marlorate citing him on Joh. 15.2 Quomodo ergo zizania sunt in regno Dei putres pisces in reti Evangelico carens veste nuptiali in nuptiis Christi ita in Christo est qui non fert fructum Nomine tenus scilicet secundùm externam speciem tantùm non etiam verâ fide 31. Joan. Camero Praelect de Eccles. pag. 246. 3. Negandum est posse sciri distinctè certò qui sint verae Ecclesiae membra quae sit vera Ecclesia at concedendum est tamen posse id sciri distinctè probabiliter quae scientia vulgò dicitur Judicium Charitatis ergo Ecclesiae dicitur quemadmodum homo Nam homo pictus coloratus à Philosopho dicitur homo verus homo dicitur homo homini picto vero quedam sunt communia secundùm quae tam hic quà m ille homo dicitur attamen nemo cavillabitur constitui sic duo genera hominum Et pag. 258. Negamus in ullâ re externâ sitam esse Ecclesiae Essentiam ideoque nulla vis est quae cogat ut fateamur Essentiam Ecclesie eandem Notam esse c. Consequens est ut quaecunque Deus pollicetur Ecclesiae suae seu ea pertineant ad fidem seu ad mores intelligenda sint eâ de parte quae proprie sine tropo Ecclesia dicitur neque convenire Ecclesiae illi quae synecdochicè Ecclesia dicitur nisi per accidens respectu scilicet illius partis quomodo vivere is dicitur cujus aliqua pars computruit quanquam pars putrida quod Aristoteles nos docuit non est proprie pars sed homonymos propter similitudinem figuram nam reâpse non est pars quando non est formae totius particeps Were it not that I think the labour needless I should add many testimonies collected and at hand from Zuinglius Bullinger Piscator Paraeus Bucanus Rivet with many more yea many score I doubt not might be added But I shall spare my self and the Reader that labour till I perceive it necessary and shall only conclude with two of our own One in a book not past a month old that it may appear that we yet hold to the old Protestant Doctrine as easie as it is to turn some from it by specious pretences Mr. H. Jeanes in Scholast practic Divinity pag. 18.19 saith thus Vse Inform. Is the Church the outward fulness of Christ considered as Head we may then be informed what is the nature and quality of the true members that they are effectually called and truly sanctified linkt unto Christ with an internal union by the bond of the Spirit on his part and of faith on theirs Indeed