oâ— the Gospell Å¿ Esai 59.21 Ier. 31.31 of which promise there would be no accomplishment vnlesse the holy Scriptures which exhibite â—â—to vs the summe of the Law and that â—â—ctrine were evidently playne in all â—â—nges which are necessary vnto salâ—â—tion but as there are degrees and â—â—pediments from the flesh of the feeâ—â—â—g of this faith and promise so are â—ere of this playnenesse in the regeneâ—te whence it is that neyther all â—ings are cleare perspicuous to each â—â—rson alike nor each thing to all perâ—â—ns equally yet to all and singular perâ—â—ns sufficiently vnto saluation accorâ—ing to the measure of Fayth and diâ—â—ne illumination The second meane of Instruction is â—â—e Reading of the holy Scripture â—hich is necessary to all and singular â—odly men First for the precept seâ—ondly for our salvation thirdly for â—e edification of others the consideâ—ation of the precept is declared in the â—criptures two wayes expressiuely t Ioh. 1.39 Aâ—alogically and by consequence beâ—ause in the Scripture God speaketh vnto all therefore by the same â—ight the doctrine of the Scripture is common vnto all also the end of thâ— Scripture is to be the power vnto salvation to every one that beleeveth with many other arguments which from the force of ConsequeÌ„ce may be drawn but whreas the point of our Salvation iâ— perfectly expressed in the scripture the coÌ„mon Edification of others commendeth vnto vs the reading of the scripture as the study diligence duty of attayning the same for sith we are bound to instruct others as in life so also in doctrine wee needes must learne those thinges in which we haue a rule both in life and doctrine written down most perfectly The third meane is Interpretation whether it bee of publicke or private authority the first beginning whereof is the holy Spirite the manner is the truth the rule is the Scripture the vse is Charity now the meanes which are Principall are a continuall collation of the holy Scripture with Scripture the consideration of the Essentiall pointes of a place that is both of the intention of the Speaker and of the nature of the Word spoken The Analogy of Fayth that all thinges bee expounded according to the truth of the Principles 〈…〉 in Divinity but those which are secondary are these the practise of the Church the decrees of the founder Councels and the expositions of the Fathers to all which so farre place is to be given as they consent with the Scripture and Analogy of Fayth OF THE WORD OF GOD The Part Confuting COncerning the truth of the Scripture we haue already spoken in an explication of the Definition by causes a Analytica by way of resolution now for the truth thereof wee will briefly speake against the obiections by an Appendix or Addition of generall solutions and distinctions following the order and methode of the Causes already declared DISTINCTIONS FOR THE Authority of the Scripture against COSTERVS Ench. Lib. 2. Cap. 2. I. There is a double consideration of the Church and the Scripture the one common in respect of the Author the other singular in respect of the Authority which the Author hath put into them God is the Author of both whether mediately or immediately but the Authority from God is diverse that of the Scripture is principall and formall but the other of the Church is secondary and ministeriall II. THe Scripture is two wayes considered eyther according to the substance of the Word principally or according to the manner of Writing Secondarily in that the Scripture is more ancient then the Church as by which the Church was begotten or generated III. SOme thinges are required for the confirmation of a thing absolutely and of it selfe and some by accident and for another thing if the Scripture neede any confirmation of the Church it needeth the same by accident not of it selfe and therefore the confirmation of the Church belongeth not to the Cause Efficient but Ministeriall IIII. IN causes coordinate those which are inferior and latter cannot obtaine the force and faculty of others which are the former Now every Authority of the Church is subordinate yet the vse of both is very great of the Scripture as the meane principal to beleeue of the Church as the meane outward and ministeriall V THere is one corruption of wordes and certaine particular places through the blemish where of the principall parts cannot bee corrupted and there is an other corruption of the essentiall partes of the Scripture the former if any hath happened vnto the Scripture for the latter we vtterly deny is not the corruption of the Scripture but was caused eyther by the naughtinesse of some other or through the infirmity of the church or through the particular ignorance of them that were of the houshold The places of Scripture which COSTERVS wresteth are these Iohn 14.16 I answere that is badly transferred to the church generally which is spoken of the Apostles particularly for the testimony of these is immediate blamelesse and extraordinary but of it mediate weake and ordinary Luke 10.16 I answere that which was spoken concerning the office of the Church in respect of Ecclesiastical censure and discipline is not to be restrayned vnto the office of the same in respect of doctrine 1 Timoth. 3.15 I Answere the prayses which in the Scripture are given to the Church declare the Ministery and not the authority of the same as beeing that church which should keepe the b DeposituÌ„ pledge of the truth committed vnto it as the house of God should set it foorth as a pillar whereon it hangeth and in that pillar should keepe it vnmoueable as the ground therof Basis Distinctions for the Canon against Bellarmine 1. Tom. Lib. 1. Cap. 7. vnto the 16. THe Obiections which are wont to bee brought against the Canon are eyther those which are alleadged against all the bookes of the Canon generally or against every one particularly of all these the solutions are generall I. The Councels which haue their Canons concerning the canonicall and Apocryphal Bookes are eyther ancient or latter the ancient are eyther c Oeconomica generall the credite of which is the worthier such is that of Laodicea celebrated in the three hundred yeare after Christs birth which with vs acknowledgeth the selfe same Canon or Provinciall as that third of Carthage celebrated in the yeare fower hundreth having no authority not onely because it is particular but also because it is convinced of error by the former generall of Laodicea Againe the latter are that of Florence and of Trent of which there is no authority but because they are too late as also because they are papish and tyrannicall II. T Hese tearmes or Epithetes holy Divine and Canonicall are so called eyther properly in very deede and according to the truth or by a certaine similitude that is from the opinion and ordinance of men according to a certaine resemblance and in both significations
a society of men called forth by an outward calling or communicating of the preaching of the word and Sacraments to the worshippe of Gods Glory i Mat. 18.17 And the Invisible Church the Society of men predestinated which are called forth by an effectuall and saving calling out of the state of corruption vnto the dignity of being adopted the children of God and are vnited vnto Christ as to their head not onely to the service and worshippe but also to the fruition of the glory of God k Luc. 1.33 Rom. 11.4 The Efficient Cause of both Churches is the one Primary the other Instrumentall or Serviceable The Primary and Principall ought 2. wayes to bee expounded according to the constitution of the church and according to the administration and ordering thereof The Cause Efficient of the Constitution of the church is God the Father the Sonne and the holy Ghost as the beginning of all good in nature and aboue nature l Rom 2.29 Of this Efficient cause or beginning in respect of the vnity of the Essence there is one and a common Operation but in respect of the distinction of the Persons there is a distinct Manner of working A Common Operation because in divine matters the cause of working is common the worke it selfe the same The Cause of Working in the constituting of the Church is the good pleasure of Gods will whereby from everlasting thee hath appointed to call forth some of Mankind to the communion of his Grace m Eph. 1.5 Tit. 2.14 But the Worke it selfe is the n Eph. 1.13 fulfilling or complement of the church which is to bee consummated with those degrees of meanes and periods of times wherewith it pleased God Of which decree and worke God the Father Sonne and holy Ghost is the common beginning but the maner of Working is distinct For the Father is the Efficient cause of the Church of the Invisible by election but of the Visible by Creation The Sonne is the Efficient cause of the Invisible by effectuall Redemption but of the visible by the common offering of the same Redemption by the preaching of the Gospell the Holy Ghost is the Efficient cause of the Invisible by saving sanctification and new creation in Christ but of the visible by outward calling whereby hee worketh more or lesse And this is the manner of the Efficient cause in the constituting of the Church Now the cause efficient neerest of the Administration and ordinance thereof is Christ God and man by a voluntary disposition and dispensation of Grace whereby God the Father made and appointed Christ the head over all to his Church which is his Body o Rom 12 5. 1. Cor. 3.11.12 Col. 1.18 And it is so not by order of nature but by the divine ordinance of saving Grace for the Church is not sayde to be a Physicall and Mathematicall but a mysticall body of Christ Wherefore also by the same benefite of divine Ordination Christ ought to bee helde and esteemed the head of his body not many heades but one for the church is neyther without head nor yet having many heades But as the condition of the head over the body doth chiefly consist in three thinges in Order Perfection and Power in Order towards the members in Perfection in it selfe in Power towardes the whole Body so Christ also in order perfection and power performeth all duties after a most excellent manner which can or ought to be performed of the best head In Order because he being true man and true God holdeth the chiefty in all things having the supreminence not onely of dignity but also of Regiment and power whence it is that the Scripture doth very often affirme him to haue Beeing before all things and to be placed aboue all things In Perfection because Christ alone is the King Prophet and High Priest having all things in himselfe from the Father which any way may be required for the perfection of the head In Power and Efficacy because hee alone inspireth vigour sense motion and spirituall life into his members and is alone knit fast vnto the body by the bond of the Spirit yeelding that whole ioyning and fastening together of the members among themselues and with God to the whole Church The Cause of the Church Instrumentall and serviceable is Generally the word of God what way soever revealed and communicated whether inwardly or outwardly or ioyntly both wayes p Heb. 4.12 Act. 2 4â— 2. Pet. 2.23 1. Tim. 3.15 Whence it is also that the Word is in Scripture called the seede of the Church and the rule measure foundation of the truth which the Church hath as it were hanged vpon a pillar and as a sure prop vpholdeth the same But Specially the Instrumentall cause of the church Invisible is faith it selfe which sith it is inward is not indeede knowne by the judgement of men but yet it marketh or noteth out the true and essentiall manner and forme of a member of the church as being the onely Instrument of that inward and effectuall calling of God But of the Church visible chiefly and Primary are the Ministers of the Gospell who for that cause are called in the Scripture Builders and Master-builders q 1. Co. 3 10. Eph. 4.12 1. Pet. 3.5 to witte instruments vsed of God and the Lord Iesus Christ for the knitting together of the Saints for the worke of his Ministery and for the common edification of the Body of Christ r Eph. 4.7 2. Cor. 4.1 Now both the calling of these Instruments and their Office according to the Calling must be expounded Their Calling I meane whereby they are holily and lawfully called to a holy publicke function in the communion of Christ and of his Church Now they are called eyther of God inwardly by the Spirite or outwardly of the Church next after God in a holy and lawfull order The first manner if it be alone maketh the calling immediate and extraordinary which God alone causeth for the singular begetting and raysing of his church such as was that of the Prophets and Apostles whome the Lord extraordinarily called and informed by a singular revelation that their authority in teaching and writing might bee plainely divine Å¿ Luc. 21.14 Act. 13.1 Act. 21 4. The latter with the former maketh a calling mediat ordinate which God together with the church causeth by Order Ecclesiasticall t 1. Tim. 5 17. Of this Order there are two Essentiall partes The Choice and Confirmation the First is whereby a holy and lawfull examination is made both of life and doctrine u Tit. 2.7 2 Tim. 2.24 1 Tim. 3.10 The other is whereby a consecration and ordination to the Ministery is first made with Imposition of hands by the Cleargie the body of the Church therevnto consenting by Signe speech or free siâ—ence x Act. 6.6 â— Tim. 4.14 2. Tim. 1.6 And this calling for that it is Ordinary is also Successiue
same consideration altogether is of Durance as is of Antiquity sith both is referred to the time and the one comprehendeth the other in it selfe Now those thinges which are spoken of the church are true as touching the common body of the church but false as touching the church particularly or of the Romish church IIII. THe multitude pertaines not to the Church alwayes nor to it alone nor altogether Not alwayes because in a little Flocke Christ hath his Church Not to it alone because it is a common State even to the Synagogues of Sathan which in multitude far exceedes the true Church Not altogether because though many be called yet few are chosen V. THere is one Succession of doctrine another of person that is principall this is secondarie The former is Coincident with the true and essentiall markes of the Church The latter cannot be knowne partly because it is particular for by the Confession of the adversaries it belongeth to the Church of Rome onely partly because it is accidentall according to the condition of the Persons Things and Places VI. THe Agreement in Doctrine with the ancient Church is spoken ambiguously for there is one with the Church Apostolicall and another with the Church of some former ages or with the Church of Rome the former wee acknowledge the latter wee deny because the purer Church knew not of it it disagreeth with the Scriptures and is common with Heretikes VII THere is one Vnion mysticall and spirituall by the bond of faith another outward by the bond of profession that is coincident with the true Marke of the Church this cannot be a Marke partly because it pertains not to the Church alone for there is also a certaine vnion and fellowshippe of the wicked partly because it pertaines not alwayes for oftentimes dissentions arise in particular Churches VIII THe Holinesse of doctrine is eyther of the Apostolike doctrine properly or of the Traditions and Constitutions of Popes ambiguously The first way it is coincident with the true and essentiall marke of the Church the latter way it can by no meanes bee knowne because it is vncertaine and mutable IX THe Efficacy of doctrine is twofold the one saving and proper to the Elect the other belongeth generally to al them that are called and is in many degrees different Yet neyther of thē is a marke of the Church not the one because it is inward not the other because it is divers X. THe holinesse of the life of the Authors or first Fathers is referred eyther to the Patriarkes Prophets Apostles or to other Doctors the Institutors of Religious Orders as concerning the first Order such true Holinesse is onely of the Elect and therfore cannot be a Marke of this or that particular Church as concerning the other in those Doctors and Institutors of Religious orders superstition indeed is acknowledged but Holinesse is not knowne XI THe glory of Myracles sith it hath reference to the Doctrine and not to the Church is properly to bee tearmed the markes of that and not of this Now it is a marke Accidentall for it is not alwayes convenient Particular for it is not conveniēt for every church Lastly not Proper because it is alike cōmon to truth and falshood XII THe Word Prophesie is ambiguous For eyther it generally signifyeth the gift of Interpretation and vnderstanding of the Scriptures or specially the gift of foretelling In the first signification whereof also the place of Ioel is to bee vnderstood Prophesying is coincident with the true and essentiall note of the Church For it hath the nature of a miracle and cannot be a Marke because it is an extraordinary gift in the Church XIII THe confession of the Adversaries is also an obscure Marke and vncertaine neyther alwayes true Again that which is from the light of nature onely hath rather the shadow and the Image of the truth then the truth it selfe XIIII XV. A Conjecture which is taken from eyther prosperity or adversity is vncertaine neyther doe particular examples make a generall rule because as temporall felicity doth not alwaies accompany the church but the crosse of Christ so an vnhappy end doth not alwayes follow the enemies of the Church That the Visible Church may faile against Bellarmine Lib. 3. Cap. 13. I. IT is one thing to treat of the Church as touching the Essence but another thing of the Church as touching the outward and visible manner and forme thereof onely The Church according to the Essence thereof cannot fayle at all but as touching the outward and visible manner of the same it may faile not that it is in it selfe invisible but that it cannot be seene and perceyv◠of men Now the places Mat 18. 1. Tim. 3. treate of the church in the first sense and not in the second Further the church is called the Pillar of the truth not by a a ratione architectonica sed forensi a maner of speech borrowed from the Art of Master-builders but from the Lawyers and Pleaders namely because the church hath the Truth as it were hanged vnto it II. THe Places Mat. vltimo Eph. 4. Psal 47. Esa 61. which contain an open promise without the name of the church doe eyther treat of all the faithfull and elect onely or of the perpetuall vse of the Ministery necessary in the Church or of the perpetuall glory and felicity of the catholicke church or lastly of the propagation increase and blessing of the Angelicall church for the covenants sake III. THe Parables which are cited doe shew that the church indeed as touching it selfe is visible which wee doe not deny but they proue not the necessity of that glorious conspicuity whereof we are in controversie IIII. THe Eternity of Christs kingdome whereof mention is Psal 88. Dan. 2 Luc. 1. pertayneth not to the outward glory and forme of the church neyther is the maner of Christs Kingdom the same as are the kingdomes of the world V. THe Testimonies of the Fathers haue eyther different and vnlike examples as that of Augustine and Lyrinensis or proue not the cause because they doe but after a sort testifie that the church cannot at all perish as that of Bernard VI. TO treate of the visible Church so generally called and of this or that particular church are two thinges most different Againe the church is called Invisible two wayes eyther in it selfe or in the eyes of the world and of the enemies of the Church it selfe The End of the Second Booke THE THIRD BOOKE CONCERning the Second Part of DIVINITIE and first of MAN and his diverse Estate in this Life and after this Life CHAP. I. HAving ended the first and Principall part of Divinity which is concerning the Causes of our Salvation so concerning the Workes of God Now by order wee are to come to the second which is concerning the subject of the same that is of Man and of his diverse estate The whole Knowledge of Man as far forth as the
Diuinity the one e De Verilate of the Truth the other f Pro veritate for the Truth both are coupled together as it were by a sacred Wedlocke and necessary for the through handling of Divinity Wee haue layde downe and confirmed the Doctrine of the Truth or the nature of every common Place by Definition where eyther it might or should be done and an Analyticall Explication of the same by Causes but haue concluded the confutation of falshood with an Appendix or Addition of generall Solutions and Distinctions every one of which wee haue opposed against each Argument of Bellarmine where the place hath beene in Controversie with the Papists in the same order as they are by him laid downe in the places noted And so having passed through the whole course of our fore-determined Iourney we are come at length to the wished Goale and haue finished both the partes of Theology as it were in a Platform One thing remayned that I being privy to my selfe of mine owne Infancy should intreat pardon of my Auditors for mine ignorance and excuse those things which were spokeÌ„ and delivered by me with honest silence so commit and commend them to their private curtesie censure and consideration And I had so done had not both the publicke respect of my Theologicall study and the private conscience of my Duty besides the importunate intreaties of friendes as it were wringed from me the Edition or publication hereof In so great a plenty of so many Theologicall Bookes and common Places the Students of Divinity haue of long time complayned of scarsity and that not without cause for the Writers and Authors of common Places who are in vse amongst young Students doe eyther with their prolixitie delay the speedy longer then is meet or with their overmuch brevity eyther compell them to runne backe the same way of doctrine too often with loathing or barre them from the other which is by way of reprooving with danger Hence it is that the fervour of Study waxeth faint and before it be liuely oftentimes waxeth old It was therefore long ago both my desire and the desire of all that are studious in sacred Theology that both parts of Divinity might be contracted and brought into a compendious Breviary by a Scholasticall and Methodicall discourse which wile I wished and waited for from others who abound both in leysure and Learning it seemed good vnto i me to publish this our Booke as a witnesse of our common desire that as a fore-runner it might invite and provoke those great wittes whereof this age is most fruitefull to accomplish the same Which if I shall obtayne I verily professe that I haue receyved a plentifull fruit of this my labour the meane while I trust if as I would request that those things whereof I am ignorant might bee imparted vnto me without concealing of arrrogancy so it shall be likewise acceptable that I impart those few things which I know vnto them that are desirous thereof Moreover whereas the profession of the handling of common places was committed vnto mee and the explication of them was now at length to be taken in hand againe I thought good not onely to ease my Auditors from a trouble of writing but also to lay forth as in a Table to their memory and eyes what hereafter they ought to expect from me haue withall as a guide in the way with the finger pointed at the matter to shew vnto the studious the way and that the readiest way to the Doctrinall and reprooving Knowledge of Theologie Now vnto you Right Honourable I offer and consecrate of due right and desert these first fruites of my profession such as they are as the young tender seedes of my Theologicall Harvest which first sprung vp in your field and afterwardes through your courteous favour attayned vnto some maturity both that I may testifie and shew some proofe of my thankefull heart by this taske of duety and especially that yee may the more stirre vp your loving favours and my studies and so yeelde your selues to be my forwarders and stout protectors against the barking mouthes of the malevolent And so I hope and trust in the Lord you will vnto whome I pray Right Honourable that he will prosper the course of all your Councels and very long preserue you in a safe and flourishing Estate for the good of this Vniversity and Common-wealth Lugd. Bat. the 7 of August 1604. To your Honors most devoted LVCAS TRELCATIVS L. F. THE TABLE OF the Contents of the First BOOKE OF the Principles of Sacred Divinity Cap. 1 Of the Word of God Cap. 2 Of God and his Attributes Cap. 3 The Contents of the second Booke OF the workes of God or causes of Mans Salvation Cap. 1 Of Predestination Cap. 2 Of Creation Cap. 3 Of Providence Cap. 4 Of the Works of Grace or of Redemption Cap. 5 Of the Person of Christ Cap. 6 Of the Office of Christ Cap. 7 Of the Calling of Man vnto Salvation Cap. 8 Of Mans Iustification before God Cap. 9 Of the Covenant of God Cap. 10 Of Sacraments in Generall Cap. 11 Of Baptisme Cap. 12 Of the Lords Supper Cap. 13 Of the Church Cap. 14 The Contents of the Third BOOKE OF Man and his Divers Estates Cap. 1 Of the State of Man in his Integrity Cap. 2 Of the Corrupted State of Man Cap. 3 Of Sinne. Cap. 4 Of Free-will Cap. 5 Of Faith Cap. 6 Of Good Workes Cap. 7 Of the State of Man after this Life Cap. 8 REader for a Booke of this quantity and quality to bee without faults is almost impossible yet better is it by much that they be noted wherby they may be amenâ—d then that they should cause an error for want of correâ—â—ion Were the Subiect of the Booke light Faults were â—sse materiall but because it concerneth Gods speciall â—ory and mans salvation They are of greater consequence 〈◊〉 point onely or a letter may eyther obscure the meaning 〈◊〉 quite invert it Wherefore as I haue taken paines to colâ—ct the chiefe so I pray thee in thine own booke before thou â—eade it amend them thus Page Line Errata Correction 9 10 or Principles principles 24 19 perfect and more Perfect and no â—bid 24 mediate immediate 33 5 Principle prescriptions Principles 68 3 actuall and actuall And 74 4 are onely one onely 80 2 Beginning of Principles of 88 3 combine continue 102 15 motions notions 212 8 receyved perceyved 231 8 righteousnes vnrighteousnes 237 16 thereof therefore of 241 6 from the for the 351 16 in that That 448 25 followeth floweth Fol. 23 in former inferiour 543 7 and excelent excelent 554 1 doe vnderstand doe not vnderstand A Scholasticall and Methodicall Institution of the common Places of Divinitie INtending to lay open in a briefe and Schoole Methode a Theologicall institutioÌ„ we will premise two thinges in stead of a Preface or introduction thereunto The one of Divinitie it selfe and of the Nature
Notaries which went between God speaking and the Church which hee speaketh vnto for the perpetuall verity of the thing x Eph. 2.20 Secondly commeth the consent of the Cannon of the Law with the truth Thirdly the assent of the Church which hath allowed the Scripture delivered of God receyved kept and delivered the same by the vse and exercise of Gods Ministery and of Ecclesiasticall Discipline which dependeth thereon Which authority of the Church is secondary not to establish but to testifie thâ— authority of the Scripture for both are to bee acknowledged yet in theyr degree and order for that of the Scripture is Primary sound and essentiall but that of the Church is subordinate accidentall and altogether ministeriall The Materiall Cause of the holy Scripture arâ— divine matters revealed to our salvation according to our capacity and registred in the Canon Wee call the Canon the doctrine that is contayned in the Bookes of both Testaments the forme whereof internall is the vnchaungeable trueth of God but the externall is the holy Scripture the most absolute Symbole of the same for God hath vsed and sanctified the Instrument of the Scripture as it were the Index or declarer of that Essentiall Canon and the truth of the worde for the approving of the truth as it were in a certaine state or habite of an externall forme that by divine ordinance it might bee the Canon of our faith and life as a right even measure both whole and perfect The nature and office of this Canon come now to be declared The Nature for whereas even vnto this day there hath beene a threefold Canon in the Church the one divine the other Ecclesiasticall and the thirde false how the Canon properlie called divine may be distinguished from the Ecclesiasticall and both from the false it is very needefull for vs to discerne first by the partes thereof secondly by the manner of delivering thirdly by theyr proper conditions Wee devide the pattes of this Canon into the bookes of the olde and new Testament according to those two severall times of the olde and new Church The olde Canon is that which being receyved from God the auncient Church of the Iewes kept and next after delivered from hand to hand to theyr posterity by Gods appointment the bookes whereof are reckoned to be 22. by the Iewes but more distinctly by vs 39. and are divided into three rankes the first contayneth the fiue Bookes of Moses the second contayneth the bookes of the Prophets both hystoricall and propheticall whereof some were published before the Captivity to wit the booke of Ioshua Iudges Ruth two of Samuel two of Kinges being hystoricall Esay a good part of Ieremie and the nine lesser Prophets being Propheticall Others were in the time of Captivity and after as Esdras Nehemias Ester which are hystoricall some part of Ieremie Ezekiel Daniel and the three last of the smaller Prophets which are Propheticall the thirde contayneth holy writings before the Captivity Iob the greatest part of the Psalmes the Proverbes Ecclesiastes the songs of Salomon in and after the Captivity the two bookes of Chronicles The New Canon is that which the christian church had more largely since the time of Christ and the Apostles the substance of which Canon is the word by Christ vttered and the thinges which hee did the most faithfull hystory whereof is contayned in the fower Evangelists the examples in the Acts the y Exegesis exposition in one twenty Epistles the Prophesie in the booke of Revelation The manner of the delivery of both the Canons varyed according to the times of the church and persons the internall forme that is the vnchangeable word of God remayning stil the same for as for the time being the law or the bookes of Moses were the Canon in the church so also after Moses that which was added thereunto was the z Exegetica fuller exposition of that Instrument or canon The conditions of this Canon properly called divine are two the one that it contayne in it selfe the truth or haue the expresse forme of the word of truth the second that it bee delivered ruled and sanctified by divine authority to the end it might bee a Canon for vs in the church the latter of which conditions can never bee pluckt away from the former Now God hath sanctified these forsayde bookes to the ende they might be a Canon in the church partly after a generall partly after a particular manner after a Generall manner because God hath approved and confirmed the Bookes of both Canons not onely by the testimony of his spirit but also by the consent of the Canon and testification of the church after a particular manner because God hath specially sanctified the Bookes of the olde Canon to wit Moses his fiue Bookes with his speech miracles signes and events the bookes of the Prophets and holy writings before the captiuity with the extraordinary signes of a cloud and smoake in the Temple g 1. Kin. 8.10 Leu. 16.2 as also of Gods answere by the Ephod Vrim and Thumim h Exod. 28 30. after the captivity with singular testimonies of eventes the bookes also of the new Canon God hath sanctified singularly both by his sonne made manifest in the flesh as also by his wordes and deedes c Heb. 1.2 and by the Ministery of his Apostles which was most effectuall in signes powers miracles d Mat 3.5 pag. 13. And these are the partes manner and conditions of the divine Canon The other Canon is Ecclesiasticall which neyther contayneth the truth perfectly in it selfe nor was sanctified by God in the Church that it might bee a Canon of doctrine and faith and therefore is called of the Greeke fathers a second or inferiour Canon To this Canon belong the Bookes Apocryphall eyther wholy so as the thirde and fourth of Esdras Tobit Iudith the two bookes of the Machabees the booke of Wisedome Ecclesiasticus or being e Appendices additions to the canonicall as Baruch the prayer of Manasses and those which are added to Daniel and Esther these although they be taken into the Canon Ecclesiasticall yet by evident meanes that is by faith order and vse they were of the Fathers lesse esteemed then the bookes of that divine Canon whereby though abusiuely they were called Canonicall to witte by custome yet properly they were distinguished in the church from the canonicall by the name of Apocrypha The False Canon is that which after the Authority of the Apocrypha bookes grew greater was constituted by humaine opinion The office of the Canon is twofold the one is to teach the truth the other by this rule of truth to decide al controversies concerning Religion for it is the prâ—per Iudiciary voyce and sentence of the holy Ghost that soveraigne inward Iudge from which wee may not appeale The Formall Cause of the holy Scripture is twofold inward and outward the one is wherby the Scripture is proportionable
and Charity but properly eyther the action it selfe conjoyned with the holy ceremonies or the things which are offered II. SAcrifices some are Typicall or Signifying other some not Typical or signified and both eyther Pacifying or Propitiatory or else Eucharisticall or of Thanksgiving III. THe word Leholam with the Hebrewes importeth not the Infinitenesse of time but the continuance of the same sometimes longer sometimes shorter according to the subject matter IIII. THe Sacrifice of Christ is considered eyther properly or q Symbolice comparatiuely Properly It is one onely in verity and efficacy even that Sacrifice of Christs body on the crosse comparatiuely with the olde Doctors of the church the Eucharist was sometimes called a Sacrifice V. THe Oblation of Christ is one onely not onely in speciall kind but also in number for there can bee no oblation of Christ but by his comming betweene and therefore that distinction of Sacrifice into a bloudy and vnbloody is false In Defence of his Kingly OFFICE THe Kingdome of Christ is taken eyther Figuratiuely or Properly Figuratiuely then both Instrumentally for the Gospell and subjectiuely for the church properly for that Oeconomicall dominion of Christ which is called the Kingdom of Grace for the beginning thereof in this world and the kingdome of glory for the consummation thereof in the other In Defence of the State of Christs Humiliation I. THere is one Subiection naturall another Oeconomicall and by this latter Equality is not destroyed because the thing equall as Cyril sayeth is sayde to be subiect to the equall by way of dispensation II. OBedience is not an Act naturall of nature but voluntary of the person according to both natures Now the consequence is of no force from one speciall kind vnto the other from the Act of Nature to the Act of Will In Defence of his Exaltation I. THe maiesty of the Essence of the Word is one and of the dispensation another II. DIspensation comprehendeth two things one the mystery of the vnion the other the end of the mystery In respect of the vnion Maiesty hath properly respect vnto the nature assumed in respect of the end it fitly agreeeth with Christ according to both natures III. EXaltation is not the abolishing of â—ature but the perfection and all other power given to Christ is of Office and not of divine Essence OF THE CALLING OF MAN vnto Salvation The Part Confirming CHAP. VIII FOr asmuch as wee haue treated of the Beginning and Dispensation of our Redemption that is of the Person and Office of Christ Wee now are to treate according to our appointed order of the Application therof Now the verity of this Application ought three wayes severally to bee marked by the degrees thereof by the outward meanes and by the Subject the degrees according to which God in time applyeth vnto vs the benefite of Redemption are chiefly two Vocation and Iustification Vocation is the first degree of Application on Gods behalfe called therfore by Augustine The entry vnto salvation and the first passage towardes the end Of this Vocation there is vsually had a divers knowledge according as it is distinguished eyther as touching the manner of calling into an Inward and outward or as touching the divers condition of the cause Efficient into a Generall and Particular or Lastly as touching the effect of calling vnto an Effectuall and not Effectuall Vocation Now of this Vocation whether Inward Particular and Effectuall or outward generall and ineffectuall there is a double respect the one Absolute in it selfe the other Ioynt or conjoyned in an ordinary vocation For God calleth outwardly in generall inwardly in particular and joyntly both wayes ordinarily Of both we are orderly to treate according to the course of the causes The outward and generall Vocation that wee may speake of it in the first place is a gracious action of God wherby he calleth men forth by word signe and worke from vnbeliefe vnto faith that both the faithfull might bee disposed to the communion of salvation and that others being coÌ„vinced of the grace offered vnto them by God might become inexcusable The cause Efficient of this Vocation is God because it is from him properly if you marke the true beginning therof and is from him first or chiefly by himselfe and principally if you haue a respect vnto the meanes which God would haue to be vsed eyther extraordinarily or ordinarily for the calling of men The beginning is that loue of God towards man wherby as a lover of soules and the Saviour of Men a Sap. 11.27 1 Tim. 4.10 hee beareth his good will towardes all men and generally offereth his Grace vnto them Now hee offereth the same that wee may in few wordes speake of the means by word by signes and by workes all which in respect of God that ordayneth them are generall by word eyther extraordinary such as was in the first times of the Church b Numb 12.8 Heb. 1.2 or Ordinary by the vniversall Canon of faith and life which wee call the Scripture c Ephes 2.17 Rom. 10.14 by signs by which added vnto the word the Lord being author his grace is visibly sealed vp d Rom. 4.11 Gen. 17.11 by works eyther Ordinary or Extraordinary eyther within the Church or without the Church The matter or Subiect of this vocation are all men without difference of nations sexes or states vnto whome by name the meanes whereof we haue spoken doe extend For God wil haue all men to bee saved both generally because hee calleth forth out of all whomsoever hee will or e Ex singulis generum genera singulorum out of every one of the generall sorts the generall sortes of every one vnto salvation as also because the grace of God is offered vnto all not by the vniversall efficacy of Christ but by a generall signe and power f Mat. 22.14 1. Tim. 2.4 The Forme is that outward Vocation which God mediately effecteth by the ministery of his word by the vse of the Sacraments and lastly by the communion of the Church and the members thereof in themselues and among themselues all which are â—ceyved by the outward senses g Heb. 4.12 The End is two-fold Proper both the inexcusablenes of the Reprobates and the salvation of the Elect Remote the manifestation of the Grace of God h 1. Cor. 15.28 And this is the outward and generall calling The Internall and particular calling is a gracious action of God whereby the elect from everlasting in their due time according to the good pleasure of God for the merite of Christ by the holy Ghost are inwardly informed vnto the receyving and communion of Gods grace for their owne salvation the glory of Gods mercy The Efficient cause of this Vocation â—s God according to the particular beginning and the ordinary means therof The beginning is the saving grace of God for Christ for two things doe distinguish this particular beginning of inward calling from
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
workes whereas these are two divers propositions to bee without workes and to iustifie without workes The third Argument is taken from the removal of the Causes whereas Faith alone Iustifieth which causes are of Bellarmine referred to three heades cap. 16. The first is the authority of the word whervnto the Adversary answereth That it is no where taught in the scripture That wee are iustified by faith onely Answ Though the Particle alone be not expressed in the Scripture yet the signification of that word is expressed by Synonimall formes of speaking which are these 1. Without Workes 2. Of Grace freely by Grace 3. The exclusiue Particles which are two particulars Galat 2.16 but by Faith Luc. 8.30 By beleeving onely by which formes of speaking as all works aswell Ceremoniall as Moral are excluded so faith alone is included as the only Instrument of Iustification The second head is the will of God who will haue vs iustified with the alone condition of faith The Adversary answereth that it contradicteth the Scripture which layeth downe also the condition of Repentance Answere 1. Repentance is the condition of faith and of the person justified but not properly of Iustification 2. It is one thing to treate of the condition of Iustification but another thing of the cause and Instrument therof for a condition noteth a consequent or effect but a cause the Antecedent or Efficient 3. Neyther is our Iustification with the condition of Faith as Faith is a habite in vs but as it apprehendeth Christ out of vs. The third is the nature of faith which alone hath that property that it apprehendeth Iustification The Adversary answereth that Faith doth not properly apprehend Answ There is a double apprehensioÌ„ the one of knowledge in the vnderstanding the other of trust in the Will both these Faith includeth which in respect of the vnderstanding and the will apprehendeth Christ but the nature of the Sacramentes is otherwise which were instituted not that they might iustifie but that they might confirme the party iustified in the feeling of his Iustification The fourth Argument is from the maner of Iustifying for we affirme that faith Iustifieth not by the maner of cause worthinesse or merite but by relation onely which Bellarmine denyeth and proveth by three arguments that faith iustifieth by the manner of merite and cause cap. 13. The first is taken from testimonies which teach that faith is the cause of iustification Rom. 3. Rom. 5. Ephes 1. Answer First for Faith is one thing and by Faith is another thing The one is of the cause the other of the Instrument Secondly neyther is the maner of works the same with that of faith in opposition because workes haue the nature of righteousnesse inherent in vs but faith the nature of righteousnesse imputed vnto vs. Thirdly nor doe the places which are alleadged note the cause of Iustification but eyther the Instrument thereof or the quality and state of a man iustified The second is taken from those testimonies which testifie that faith is the beginning of righteousnesse and hereby the formall cause of Iustification Rom. 4. First there is a two-fold imputation as in that very place the Apostle noteth the one of debt the other of grace and the Apostle treaâ—eth of this and not of that Secondly â—â—th Faith is the instrumeÌ„t it is no strange â—hing if as it is vsually the manner of â—nstruments the name and the office of the thing whereof it is but the Instrument bee attributed vnto it 1. Cor. 3. First A foundation is vsually considered two wayes properly or by a Metalepsis properly Christ is so but by a Metalepsis Faith which hath respect to Christ For distinctions sake the one may bee called i Primum ad primuÌ„ the first the other to the first Secondly a foundation is eyther vnderstoode to bee as a part of a building or a ground of a building Christ and Faith are sayd to be the foundation of the Church not properly as they are a part thereof but as they are the Ground and Base of the same Act. 15. First the hearts are justified by faith not as the cause but as the Instrument not by effecting but by affecting or applying Secondly the place it selfe doth manifestly distinguish Faith which is onely the inner instrumeÌ„tal cause from the cause properly Efficient to witte the Father in the Sonne by the holy Ghost The third is taken from those Testimonies which teach that Remission of sinnes is obtayned by Faith Luke 7. Ans First men are sayde to bee saved both properly of God our onely Saviour and figuratiuely by the meanes which it hath pleased God to vse eyther inward as faith or outward as the voyce of the Gospell and the signes thereof Secondly the efficacy of faith wholy dependeth vpon the object which it apprehendeth and it is sayde to saue for that it is the effectuall and necessary Instrument of Salvation like as the Gospell is called the power to every one that beleeveth vnto salvation Rom. 4. Ans First The Particle wherefore noteth not the cause of the Consequent but of the Consequence Secondly it is there shewed not what the habite of faith deserveth sith faith and merites are opposites but what is the vse and effect of true naturall faith Rom. 10. Answ First the Apostle doth neyther make preaching the cause of faith nor faith the cause of invocation and salvation but teacheth that as that is the Instrument of the one so this is of the other SecoÌ„dly the degrees of Salvation are reckoned vppe by the Apostle which are badly confounded with the causes thereof Thirdly those things which Faith obtayneth by Invocation it obtayneth as an Instrument and not as a Cause because all the power of Faith consisteth in Relation Heb. 11. Ans First men please God by faith not for faith Secondly whatsoever examples are cited they note not the merite of Faith but the vse and effect thereof The Fift Argument is fee from two principles the first whereof is the Formal Cause of Iustification which the Adversary affirmeth to bee righteousnesse inherent in vs The second is the merite and necessity of good workes Of the former wee shall treate in the explication of the Formall Cause of the latter in the place concerning good workes DISTINCTIONS IN DEfence of the Materiall Cause I. THere is one Iustice Create and another Increate the one is of God of Christ as hee is God the other of the Creature and of Christ as hee is a creature II. THe Create righteousnesse is eyther of the Person or of the cause by that some person is judged just by this a righteousnesse of the Cause of some controversie is vnderstoode the righteousnesse of the Person to speake properly is in Christ III. OF the person there is one inherent another Imputatiue that was in Christ this is in vs by the worke of the Spirite for Christ IIII. INherent righteousnesse is eyther originall or habituall or else
the same Baptisme seeing that the definition as of his Baptisme so also of theirs is the same and both agree in all the causes After the latter manner the Minister is sayde to be the Baptizer or the cause vsing Baptisme Instituted g Mat. 28.19 Heb 5.4 because he administring Baptisme in the name of Christ doth Sacramentally and ministerially seale and conferre the matter of Baptisme Now by the name of Minister wee vnderstand him to whome the Ministery of the word is committed in his lawfull calling for these are Conjuncts To wit the office of teaching the Gospell and administting the Sacraments neyther is it lawfull for a Private man even in the cause of necessity to baptize sith there is no necessity which may compell vs to violat the orders by God prescribed k 1. Cor. 14.34 1. Tim. 2.12 Now the power and dignity of this Ecclesiasticall Ministery dependeth not vpon the quality of the Minister but vpon the power and truth of God who instituteth the same For the Sacraments are true because of the true God whose they they are saith Augustine The Matter of Baptisme is two waies wont to be considered eyther as it maketh Baptisme or as it receyveth the one hath properly the consideration of the partes the other of the subject or object The Matter that maketh Baptisme is two-fold according as there are two partes thereof the one Outward and Visible the other Inward and Spirituall that is properly called the Signe this the thing signified By the name of Signe all that is vnderstoode which is perceyved by the outward senses in the pure and lawfull administration of Baptisme whether it bee the Element or the Action or Rite answerable to Gods Institution The Elementall Signe in Baptisme is the water l Act 10.47 Eph. 5.26 not the oyle not the salt not the spettle because neyther the commandement of Christ nor the examples of the Apostles nor the judgemēt of the ancient Church admit any other substantiall matter in Baptisme besides the Element of water The Signe Ceremonlall which consisteth in the action is a dipping or sprinckling for both is noted by the word Baptisme m Ioh. 3.29 Mat. 3.16 Lue. 11.38 Mar 7.4 bur albeit the Sacramentall Rite in particular circumstances be dispensed and may suffer a moderation according to charity and necessity yet wee worthily reject Exorcismes and consecration of Water both for that they are conjoyned with superstition and especially because they defile and staine the action of Baptisme The Thing signified is twofold the one Generall the other Particular the one is already expounded in the doctrine concerning the Sacraments but the other if you respect the Essentiall signified things of baptisme may fitly bee referred to three heades The first of the bloud of Christ for the Remission of sinnes whereby it commeth to passe that neyther that n Gemina Naturall Impurity nor the fruit thereof that is actuall sins bee imputed vnto vs o Mar. 1.4 Luc. 3.3 Act. 5.8 Act z2 16 Eph. 5.25.26 The other is the Spirituall and diuine power of the same whereby wee are regenerated by the mortifying of the flesh and quickning of the Spirite for these things God requireth according to the forme of the Covenant of all those who are entred by the signe of Covenant p Rom 6 3.4 Tit. 3.5.6 The third is the most strait Vnion and Coniunction we haue with Christ wherby is wrought that wee are made partakers of his person merites and benefits q 1. Cor. 12.13 Gal. 3.27 The Matter receyving Baptisme are they all and alone who probably are reckoned in the Covenant now there are reckoned both the ripe of age who having made an entrance in the Principles of faith comming to the church professe their faith and repentance before men as also Infants who as they are partakers of the communion of the Covenant by the forme and promise added therevnto r Gen. 17.1 so are they likewise of the Communion of the signe seale of the Covenant ſ Gen. 27.12 Leu. 12.3 Adde further First that as they are partakers of Gods promises in Christ and his Church so are they also of the Sacramentall signes which were ordained for the sealing of the promises t Act. 2.38 39. Secondly that as by the power of the Spirite they haue that wholy which is signified so it were wickednesse that they should bee excluded from the partaking of the signes u Gen. 17. 1. Cor. 7.14 Thirdly that as the children of the faithfull ought to bee ingraffed into the Church and to bee discerned from the vnfaithfull so it were needefull they should be partakers of the singe of entrance and the note of differenee x Act. 2.39 Lastly both the Type of Circumcision y Anagoge in the stead whereof this reduction of the one to the other doth plainely shew that Baptisme succeeded z Col. 2.11.12 and the Actions of Christ consecrating children by his blessing and prayers to God his Father a Mat. 13.14.15 as also the examples of the Apostles baptizing whole Families doe aboundantly confirme the baptisme of these The Forme which fashioneth baptisme according to the Essence and Inward nature thereof is an Analogicall and Sacramentall Relation of the Signes and the thing signified in baptisme which Relation chiefly consisteth in signifying sealing and presenting In Signifying for by a most agreeable proportion both the water of baptisme signifieth the bloud of Christ the dipping or sprinckling the death of the old man but the conveying out of the water the life of the new man and lastly the Communion of the baptisme of the faithfull with Christ noteth their most straight vnion with him b Act. 22.16 Eph. 5.26 Tit. 3.5 6 1. Ioh. 1 7 In Sealing because both the verity of the Similitude betweene the Signe and the thing signified is confirmed and the Efficacy of the joyning of both together in the lawfull vse is sealed vp In Presenting c Praebitione or offering because God by baptisme in very deede presenteth those things to faith which are signified in baptisme not by the work done but Sacramentally partly for that hee exhibiteth those things as visible to the minds of the beleevers and partly for that he doth assure vs that That is in very deed performed in the soule which is shewed and promised by the visible Signe d Act. 2 38. Rom. 6.4 Gal. 3.27 But because of this Sacramentall agreement and relation of the Signe the thing it selfe as also of the certainety of the receyving of the thing signified the names properties of the signe and the thing signified are changed by a familiar Metony my of the holy Scripture Hence it is that baptisme is sometime sayde to bee in the Scripture the Lavar of Regeneration or the washing of the New birth and c Tit. 3.56 1. Pet. 3.21 to saue vs. The Endes of Baptisme are of two sortes
taking the spirituall sealing within vs both of Christ himselfe and of his benefites by the Instrument of faith is declared The Eating and Drinking is an outward and sacramentall vse and taking of the signes according to Christes Prescription whereby the inward and spirituall eating and drinking of his body and bloud is sealed by divine ordinance for as first there are two persons administring the Supper the one of the Pastor doing that which is done outwardly and openly the other of Christ effecting by his Spirit that which is done inwardly Secondly as the whole Action of the Lords Supper consisteth in two things the one an earthly bodilie perceyuable for the senses the other heavenly spirituall and intelligible for the vnderstanding of the faithfull Thirdly as there are two partes of man the one the body the other the soule so there are two givings and eatings the one outward which is called Sacramentall the other inward which is tearmed Spirituall yet that was instituted of Christ that it might bee a certaine expresse shape or Image of this The wordes Definitiue and Sacramentall are those which declare the inward matter or thing signified and vtter the same whether it bee of the bread or of the cuppe sacramentally of the bread as This is my body which for you is delivered and broken f Luc. 22.19 but of the cuppe This is my bloud which is shed for many g Mat. 26.28 Both expositions are wont two waies to be considered eyther in each words apart and by themselues considered or in the whole exposition together Being considered apart they note eyther the Subject or the Attributes or the Copula The Subject is the Pronoune demonstratiue this not adjectiuely but substantiuely taken for it doth not signifie h Individuum vagum any singular thing but the verie bread which Christ Tooke Brake and Gaue to his Disciples and the Wine which he held in his hands according as the order of the Text i Mat. 26 26.27 the interpretation of Paul k 1 Cor. 11.24.25 and the Analogy of Faith doe demonstrate The Attribute in the first proposition is the Body of Christ not the mysticall which is the church but the proper and the true which for vs is given and broken and that as it was such a body In the second is the bloude of Christ which for vs is shedde and even that as it was such a bloud according as the other member of these Attributes which is pronounced by an Enallage of the present tense for the future Tense dooth most evidently proue The Copula whereby the Attribute is knit with the Subject is the Verbe Substantiue IS which ought not nor may bee taken Substantially wheras by no meanes at all the vnlike cannot properly and Essentially be affirmed of his vnlike but figuratiuely for a mysticall and Sacramentall Being whereby the thing which signifyeth taketh the name of that thing which it signifyeth because of the Analogy of the one with the other for by that litle word Christ taught not what the bread and wine were by nature or substance but what they were by signification office and vse for by nature they are bread and wine by signification they are the body and bloud of Christ The whole Attribution or Predication is not proper or regular whereas neyther the proposition is Identicall nor the body of Christ can properly be affirmed of the bread to witte wheras the Body of Christ is neyther the Generall nor the Speciall nor the difference nor the property nor the accident of bread but it is Figuratiue and Sacramentall Figuratiue not simply Metaphoricall and Allegoricall but Metonymycall to witte such whereby the name of the thing signified is given to the Signe which Metonymycall speaking is very familiar in the Scriptures Sacramentall because the exhibiting of the thing signified is withall promised and yet there is no swerving from the word spoken or pronounced wheras wee retaine the word spoken being Sacramentall which is altogether different from regular Predications and to bee expounded with an interpretation aunswerable to the nature of Sacraments The Expositiue wordes are these by which Christ expounded or layde open the end of this holy action to witte l 1. Cor. 11 16. the remembrance of his death which is not a naked or idle remembrance of a thing past but an effectuall and healthfull apprehension of Christs merites and an explication of the same privately with our selues or properly vnto our selues and withall a solemne Eucharisticall Thanksgiving in the vse of this Sacrament for so great a benefite and this is the manner of the Efficient Cause being principall or that which instituteth the Supper and of the Institution it selfe The Cause Efficient Administring or Instrumentall are the Ministers of the Church called by lawfull ordination by whome God as by active instruments offereth and representeth vs those things outwardly by the signes of breade and wine which by the inward operation of the holy Ghost hee effecteth in vs. Of these Instruments if you respect the Office it is to administer the Lords Supper with those rites of dispensing them in the very which Christ went before by his owne example If the Quality so they lawfully execute their office in the preaching of the Word the administration of the Sacraments it nothing addeth to or detracteth from the efficacy of a Sacrament sith the authoritie of Sacraments if they bee considered in themselues dependeth not vpon the qualitie of the Minister but vpon the Institution verity and power of Christ The Matter of the Lords Supper is two wayes vsually considered eyther as that which partaketh the Supper or as that which constituteth the Supper whereof the one hath the manner of the Subject the other of the partes The Matter or Subiect partaking the Supper are all they who being by Baptisme made the members of the Church and now being of yeares professe sound doctrine and haue the testimony of a holy life m 1. Cor. 11.20 12.13 From the circumscription of this Subiect are excluded first the dead or they that are departed this life from whome both the power of vsing the Sacrament is taken away and vnto whome all the vse thereof is in vaine ineffectuall as also the vse of the preaching of the Gospell whereof the Sacraments are appendents Secondly the Sicke like to die for Christ would haue this communion not to bee private and domesticall but ecclesiasticall and publicke neyther doth the want but the contempt of the same hurt the partie that doth not communicate though peradventure there bee another respect to bee had concerning them that haue slipped and that are Excommunicated out of the church and concerning prisoners who are to bee punished and are now penitent Thirdly Children and Infants for to speake properly the Supper is meat for the stronger and the further grown in yeares and not for Infants neyther can they yeeld a reason of their Faith nor examine themselues
thing possible to be to reason that there is absolutely a being and partly because hee which taketh from bodies the spaces of places destroyeth the verity of a body The Second because the conclusion is of no strength from an Allegoricall forme of speaking to the proper The Third 4ª 5ª 6ª 7ª because there is no consequence from a miraculous pearcing through of dimensions from a singular prerogatiue of Christs Nativity which pertayneth not to the Essence of the body from the rowling backe of the stone done immediately by an Angell at the time of Christs resurrection from the Ascension of Christ into heaven which wâ—â— done as the Scripture speaketh by the opening and dividing of the Heaven from the punishment of the daÌ„ned all which destroy not the verity of a body from like miracles which are aboue nature but not against nature and detract not any thing from the substance of the thing from these I say to the â—llocality of the body there is no consequence IX CAp. 8. Lib. 3 The profes which are â—aken from the truth of God doe faile many wayes The First a Petit Principium iterateth the same matter in question for proofe or proveth one doubt with another The Second layeth down a false position for the truth and ancientnes of the consent of the church ought not to bee taken from the testimony of some certaine persons and from the times of Lanfrancus but from the testimonies of Scripture and the times of the Apostles The Third in their owne cause is suspitious For the Authority of Popish councels neyther can nor ought to prejudice the truth The Fourth reasoneth in consequently from humane authority in divine matters The Fift insisteth vpon the actions and narrations of persons which were eyther fabulous or farre set digressions The Sixt concludeth from Miracles the truth wherof is in controversie or the superstition noted or the falshood manifest X. CAp. 21. From the authority of the Romish church and of the counsels by the same celebrated nothing is concluded because the truth is to bee preferred before all humane judgementes XI THose things which are spoken concerning congruency according to reason or the manner are worthily rejected as incongruent and contrary to reason The First indeed concerning the absence of the Substance of Bread because neyther the Lords body is substantially vnder the accidents of Bread nor is the flesh of Christ simply adored as if it were vnder the bread but because it is hypostatically vnited to Christs Divinity neyther are the foode of the mind and the foode of the belly receyved with the same Instrument but the one is of the body and the mouth the other of the soule and faith nor doth abstinence from the vse of the mysticall bread cause fasting as neyther doth the receyving and vse breake off fasting But the Second concerning the accidents remaining because the accidents of Bread make not the Sacramentall Signe but the Substance of bread because no reall and substantiall change is made in the Supper but onely that which is Sacramentall both boundes of Relation nevertheles remayning because this is alone the merite of faith to trust to the merite of Christ because he which eateth not flesh in the proper forme thereof eateth not flesh really OF THE CHVRCH The Part Confirming CHAP. XIIII AFter that wee haue discerned the application of our redemption by Christ by the Degrees thereof the outward Meanes which God is wont to vse for the accomplishment of the same Now let vs see according to order concerning the Subiect of that application that is concerning the Church which Christ redeemed with his owne bloud and vnto which alone by the gratious election of God the vse and profession of the great and singular benefite of Redemption pertaineth For the Knowledge of this Subiect or Church a two fold explication is very necessary the one Nominall the other Essentiall the former whereof Generally expoundeth the EquivocatioÌ„ or divers signification of the word the latter the very manner or nature of the church in particular The Nature of the very word ought to be considered and expounded two wayes Etymologically and Logically Etymologically the Church is a company called forth by publicke authority Logically the Church is of the number of those thinges which the Logicians call Collectiue and gathered together that is such which are not some one thing absolutely but containe in themselues two things whereof the one is like to a multitude and a matter dispersed but the other to an vnity order and gathering together Being both wayes considered the Church hath a threefold signification the first most Generall vnder which not onely the Angels are comprehended but also Politically every civill assembly and Catachtestically the false church which is called Ecclesia malignantium the Congregation of the wicked a Psal 26.5 Apoc. 3.9 is vnderstoode The second is more Speciall and signifieth th t whole multitude of all persons which generally is esteemed by the outward â—allingling and profession The Third is most Speciall most properly signifying that part of men which is knit together vnto everlasting life which signification is vsually distinguished from the â— former as it were by foure properties and attributes that it is One Holy Catholicke and Apostolicke One in the Author of Salvation in â—he consent of Doctrine in the Subministration of the Spirite and in the holy communion of the members b Can 6.8 Eph. 4.4 1. Cor. 3.11 Holy in vse office affection and proceeding lastly in effect and perfection in Christ for it is sanctified for Gods vse it desireth after holinesse is perfectly cleansed by the bloud of Christ e Mat. 26 28. 1. Cor. 1.2 Eph. 2.20 Apostolicall in the Ministery and truth of doctrine Lastly Catholicke in resepct of the Places Persons Time and Partes d 1. Cor. 12 13 4.27 In this place we are to treate of the Church in the second third signification whereof according to that double significatioÌ„ there issueth a double notioÌ„ the one visible in which acording to the outward forme of the church others also are mingled with the good who properly are the Church that pertain not to the same but only because of the outward profession of the christian faith and calling e Mat. 18.17 Mat. 13.24 Luc. 3.14 The other Invisible which according to the Essentiall forme thereof comprehendeth the predestinated and Elect onely whose Faith cannot be discerned with the outward eyes f 2. Tim. 2 19. Rom. 11.3.4 The Former is esteemed by the outward calling generally the latter by the inward calling properly and particularly g Eph. 3 15. According to both Notions the Church is of vs to be defined both Generally and Distinctly Generally the Church is defined to bee the company of them whome God by his free calling doth call forth to the communion of his grace and glory h Mat. 11 29. Distinctly the Church visible is defined to be
not by naâ—ure as once the posterity of Aaron the Levites but by Ordinance and Institution But the Office of these Instruments â—s to administer the affaires of the Church according to Gods prescriptiâ—n Now the affaires of the church doe â—oncerne eyther the Doctrine or the â—ignes and Sacraments or lastly the â—cclesiasticall Iurisdiction and Disciâ—line of the Church Wherefore the â—ffice of all Ministers is contayned or â—ounded in the administration of Doâ—trine Sacraments and Ecclesiasticall â—overnement The Administration of Doctrine â—onsisteth in two partes in the assertiâ—n of the truth and in the contrary reâ—â—tation of falshood the right object of â—oth is the word of God y 2. Tim. 2 15 Tit. 1.9 The Administration of Sacraments hath two considerations one of the Persons to whome the Sacraments eyther ought or ought not to bee administred The other of the Manner that they bee wholy conveniently and intelligently administred Wholy as touching the Substantiall and Conveniently as touching the outward quality and forme Intelligently as touching the common Edification of the Church z 1. Cor. 1.23 Luc. 22 19 The administration of Ecclesiastical Discipline is chiefly exercised in two thinges in the punishing of faults and in the execution of Ecclesiasticall judgements as afterwards wee shall shew more at large a 1. Cor. 5.4 2. Cor. 2 8 The Matter of the Church hath respect eyther of the parts or of the Subject The Partes of the Church generally and materially are two The one Superior the other Inferior That 〈◊〉 the head of the Church to which the church is subject and from which alâ— vertue 〈◊〉 into the Church This is the body vnto which the members among themselues and with the head are vnited for the mutuall relation of these partes the one to the other maketh an essentiall manner or nature of the church But particularly the entire parts of the church Invisible are two according as there is vsually had a double respect of this church the one in the Beginning and progresse the other in the Perfection thereof that is commonly called the Militant this the Triumphant both which as touching the Essentiall nature of the church it selfe are but one albeit for the difference of the qualities which are in these partes they are as touching the place very diversly distinguished so that the one is in heaven which triumpheth and the other on earth which is in warfare b Heb. 12 22. Apoc. 21.2 Eph. 6.11.12 but of the church Visible as it is so considered there are two maine partes the Guides and the Flockes the Instructers and the Learners though extraordinarily it often happeneth that the one part is separated from the other the essentiall forme of the church it self still remayning The Subiect of the church Generally is Mankind c Mat. 28.19 Ioh. 10.16 Rom. 1.16 of which partly some are called dayly by the grace of God whosoever are ordained to life eternall and partly others are also called who being convicted of the grace offered might become for ever inexcusable But Particularly the Subject of the church visible are all those in generall which are called and outwardly professe the same faith in which common assembly of the church not onely the godly and elect are but also the vngodly and reprobate Those as touching the verity of the inward and outward forme these according to the shew and resemblaÌ„ce or counterfeiting of godlinesse Those Elect and called these called onely not elect Those the liuely these the dead members of the church d Luc. 8.13 Mat. 22.14 but of the church Invisible are they onely that are predestinated to life who indeed are inwardly affected with the calling of God and perceiue the same by faith according to the election and operation of Grace e Rom. 8.9 Eph. 1.23 Ioh. 14.23 Neyther are eyther the newly catechised Novices though yet not baptized nor those which are excommunicated if they repent excepted out of the visible church not those because albeit they haue not as yet receyved the outward signe yet being indued with faith and baptized with the inwarde Baptisme they ought to be taken for the members of the church according to the perfection thereof Neyther is it lawfull to exclude those from the communion of the church whome the Scripture doth not exclude from the communion of Salvation Not these because as they were conditionally excluded till there be hope of repentance so they must conditionally bee of the Church Now all Reprobates and those that liue wickedly without any pricke of conscience are excluded because whether they seeme to bee inwardly of the church or whether they are outwardly of the church yet they haue beene alwayes separated and continued so from the vnity of this church For this church is the communion of Saintes the Spouse and body of Christ without blemish the Temple of God the holy city c. The Forme of the church both generally according to it selfe wholy and specially according to the double notion thereof ought to be expounded as hath beene done in the causes precedent Generally the Forme of the church is two wayes considered Severally in it selfe and the Efficient cause thereof or ioyntly in her Subject After the former manner the Forme of the church is that divine and precious calling wrought in heaven according to the purpose of Gods will wherby hee decreede from everlasting the communion of himself with the church and of the church with himselfe in his beloved Sonne e Eph. 1.4.5 Ioh 10.27.48 Rom. 8.30 After the latter maner the forme of the church is a divine and gratious calling whereby the church of God is in this world fashioned and waiting vntill after the course of her calling here consummated it be advanced in Christ Iesus to the fruition of the heavenly calling And of this calling as the nature as touching it selfe is most perfect so the manner of the same is also two-fold the one immediate the other mediate that which God by himselfe maketh through the vertue of his Spirite this which he maketh outwardly by speech signe or working ordinarily or extraordinarily as it pleaseth him to make it known vnto men Specially the forme of the church Invisible is an effectuall and inwarde calling and by vertue of that effectuall calling that communion of Saintes both with their head and of themselues each with other g 1. Ioh. 1.12 And of this calling as the nature in respect of God is perfect so the inward and effectuall meane thereof is two-fold the Spirite and Faith the one in respect of him that calleth the other in respect of him that is called by the one God offereth and conferreth the effectuall calling by the other wee take holde of that which is offered and make answere to Gods calling for it is needefull that these two concurre together that the calling bee effectuall to witte the calling of God by the vertue and efficacy of his Spirite and our correspondent
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
not that is the Church ambiguously so called or that which is Hypocriticall that which hath neyther these nor that is not a Church at all But because the particular Church which hath these markes eyther hath them perfectly or according to parts and againe both wayes according to the quantity and quality diversly eyther more or lesse eyther more purely or more vnpurely Hence it commeth to passe that particular Churches both diversly erre and oftentimes fayle they erre more or lesse according as they either cleaue to the truth or swerue from the same x 1. Cor. 13.9 Rom. 7.23 Mat. 6.12 they fayle partly because they are not alwayes conspicuous in order regiment and continuall succession and partly because sometimes they vtterly perish by Apostasie and corruption y Apoc. 13 4.8 The End of the Church in generall is the glory of God himselfe or the prayse of the glory of his grace but in Particular the end of the Invisible Church is the salvation of the Predestinate and of the visible the consummation fulfilling of the body of Christ out of them that were generally called OF THE CHVRCH The Part Confuting In Defence of the Invisiblenesse of the Catholicke Church against Bellarmine cap. 12. Lib. 3. THE DISTINCTIONS I. THe Church is two wayes vsually considered eyther according to the outward matter and forme thereof or according to that which concerneth the whole or vniversall and inwarde forme thereof In the former sence it is called visible but in the latter invisible even the Scripture it selfe granting or condiscending herevnto which for this end calleth the Catholicke church the church of the first borne who are written in heaven the body of Christ not naturall but mysticall the Spouse all whose glory is inward II. THe reasoning is of no validity which is drawne from the particular church to the catholicke or Vniversall because those things pertaine not to every singular part which yet are most truely spoken of the whole in generall and indivisibly Now these are particular churches whereof there is mention made Numb 20.3 King 8. Act. 20 Act 15. ver 3. 4. Act. 18. 1. Cor. 15. Gal. 1. Phil. 3. III. THe conclusion is inconsequent from the catholicke church to a Particular for neyther doe all the conditions or properties of the whole church fitte to every part therof eyther alwaies or altogether and those two propositions Mat. 16. 1. Tim. 3. are to bee vnderstood of the catholicke and invisible church as all the circumstances thereof doe evidently proue For the foundation of the church cannot bee sayde to be visible or sensible whether you vnderstand Peter according to the confession of the Adversary for it cannot bee seene or Christ for hee is the mysticall head of a mysticall body or the confession of faith for faith is onely to be perceyved by the vnderstanding Neyther treateth hee of the Church over which Timothie was chiefe in respect of the visiblenesse therof but so farre forth as it was a parte of the catholicke invisible Church and did only comprehend those which were in very deed of the houshold IIII. THe name of Church is termed properly or Figuratiuely by the exposition or opposition of the two entire parts of the Church which are the Pastors and the Flocke For properly and absolutely it signifieth the vniversall body but oppositely this or that parte of the Church but in the place cited Mat 18. it is taken oppositely for the Rulers of the Church themselues who commonly are called the Church representatiue V. THe Argument which is not grounded vpon the authority of Scripture but vpon the bad exposition of Augustine concludeth nothing Now the proper translation and natural sense of these wordes In them hee layde a tabernacle for the Sunne is that God placed Tent in the Heavens or a certaine glorious seate for the Sunne VI. ESay 2. Dan. 2. Mich. 4 Mat. 5. Ans There is no good proceeding from the Figuratiue formes of speaking by which the dignity majesty of Christs kingdome or of the Catholicke church is set foorth to the visiblenesse of the same For eyther all that Majesty of the church as it is catholicke is inwarde or if it bee outward it belongeth not to the church as it is catholicke but in regard of the diverse and particular circumstances of place time and persons Of Place because that may be true a Secundū quid after a sort or in part concerning particular churches which absolutely and simply cannot bee spoken of the Catholicke Of the Time because the maner and fashion or outward appearance of the same is divers For the church is at one time more conspicuous then at another but it was most conspicuous at the time of the first preaching of the Gospell Lastly of the Persons because of the outwarde concourse of men eyther good or bad which Augustine against the Donatists proveth to haue beene in his time most populous VII Two times onely doe not make the vniversality of the church but all times from the beginning of the world to the end of the same Neyther could the church of the ancient people either be knowne by circumcision or were the gifts of the holy Spirit visible in the new Testament Not the one for al they which were of the circumcision did not pertaine to the catholicke church Not the other because the grace of the goly Spirite is not to be perceyved by the outward sence VIII THe church is called so aequivocally either simply absolutly or after a sort as touching some particular limitation of the same the church absolutely so called comprehendeth the Angels but after a sort so called either comprehendeth the whole vniversality of men in heaven and in earth and so the Soules of the dead or onely that vniversalitie of men which is on the earth The Society of these as they are elect is mysticall and spirituall and therefore not well compared to politicke or civill societies neyther doth the outward societie of the sacraments whereof Augustine speaketh cause any man to bee a member of the catholicke Church but of a particular Church onely IX THere is no consequence eyther frō an aequivocation or from the vnlike manner of the church the aequivocation is in the word Church which signifieth eyther the catholicke church Invisible or Visible Now the manner of the Iewish and Popish Church is vnlike because God commanded the form of the one but of the Popish church not at all and they that were partakers with that Church did partake in holy things and such as pertayned to the condition of that church and not in all things promiscuously or confusedly X. THere is one necessity absolute another conditionall the necessity absolute is that if wee will bee saved we adjoyne our selues to the catholicke church out of which there is no salvation but the necessity conditionall is that wee adjoyne our selues to this or that particular church for there is a twofold condition the one
if we know which is the true church the other if by meanes of the times wee can adjoyne our selues to the same XI FRom a false definition layed down a false proofe is drawne and therefore both the Antecedent and Consequent of the Argument is denyed XII THe Testimonies of the Fathers which are cited doe eyther treate of the inward forme of the Church as that of Origen and Cyprian or of the Eternity of the Church and not of the Visibility therof as that of Chrysostome or lastly of the Particular Churches of some certaine time as that of Augustine In Defence of the matter of the Church and first that they which are not baptized and the Catechized or novices belong to the Catholicke church Against Bellarmine Lib. 3. Cap. 5. I. COr 5. It is one thing to treate of the not baptized by reason of their vnbeliefe and another of the not baptized because of their vncapablenes eyther of age or profession of faith and to be without and not to be baptized are things different for as they are sometimes without which are baptised so on the contrary they are sometimes within which are not baptized II. ACT. 2. there is a two-fold adding to the church the one according to the judgement of the truth and the inward nature of Christianity the other according to the judgement of charity which is beleeved to be because of the outwarde communion of the Signes that is proper to the Church invisible but this to the church visible and of this but not of that doth the place treat III. THe Body of the Church and Baptisme are so called ambiguously for the body is eyther outward or mysticall and spirituall Baptisme likewise is eyther outward or inward eyther of water or of bloud all which are baptized with water are of the outward body of the Church but all those which are baptized with the bloud of Christ are of the mysticall and spirituall body of the Church IIII THe Catechized or Novices with the Fathers are two wayes distinguished the one according to the opinion of the common people for they were not numbred amoÌ„g the Christians who might not seeme to belieue albeit they beleeved The other according to the forme of the Church To which because they pertain not properly they are thought not to bee of the Church though they bee the members of the Church invisible V. THe respect of right is one and of the fact is another he hath right to the Sacraments which hath faith Now by Fact none are admitted to the outward communion of the sacraments but those which professe faith Secondly that those which are excommunicated belong to the Church Invisible against Bellarmin Lib. 3. Cap. 6. OF Persons Excommunicate there are two sorts for some are justly excommunicated and some vnjustly those which are justly excommunicated are cast foorth out of the particular churches but not simply out of the catholicke Church For Excommunication is a censure not of the catholicke church but of the particular they which are vnjustly are neyther cast out of the visible church by right nor out of the invisible by right or fact Now the Testimonies of the Scriptures or of the Fathers which are alleadged doe eyther treate of those which are iustly excommunicated or of the Excommunication of particular Churches whereof there is no question Thirdly that the predestinate alone pertaine to the Invisible Church against Bellarmine Lib. 3. Cap. 7. I. TO be in the Particular church and to be of the catholicke church are thinges different the one is for a man to adjoyne himselfe to that outward society of the faithfull but the other to bee as a member ingraffed and conjoyned vnto Christ Wherefore also these are two thinges different namely to be cast out of the particular church and to be cast out of the catholicke church That is done by Excommunication but this by no means can ever â—e done Now the places which are cited Mat. 3. Mat. 15. Mat. 25. 1. Cor. 5. 2. Tim. 2. are true concerning the particalar outward churches and not concerning the Catholicke Adde further that the Argumentes drawne from Parables are of small waight beyond the meaning of the Holy Ghost II. A Man is sayde to be of the church two wayes eyther according to Gods Election or Predestination or according to the outward Temporall calling the one way every faithfull man is a member of the catholicke church even from everlasting the other way no man is indeed to be a member of the visible church vnlesse he bee called in time Paul then was of the catholicke church even when he was not of the visible church before his calling but Iudas was not of the catholicke church though hee was of the visible church as touching his outward calling III. PRedestination is two wayes to bee considered eyther abstractly or absolutely as it comprehendeth that decree of God from eternity or compositiuely and Relatiuely as it comprehendeth all the meanes which are necessary for the execution of that decree as Vocation Iustification c. After the first manner every Person Predestinate is called a member of the catholicke church after the latter maner no man is called a member of the visible church but as hee is called Iustified c. IIII. THe Respect of brethren and of the church is not the same For they are called brethren which are eyther joyned together in an outwarde society and profession of faith or who haue the same Right of adoption with vs. Those are knowne these are not In like manner the Church is considered eyther as Catholicke or Particular the Predestinate are called the members of the Catholicke church and not of the Particular generally Of the FORME of the Church first of the Markes thereof against Bellarmine Lib. 4. Cap. 4. to the End of the booke I. THe manner of reasoning from Names is inconsequent For according as the things are certaine so Names which are of Imposition are accidentall voluntary and therefore vncertaine Neyther can that bee a marke of the Church whereby the true may bee discerned from the false which eyther cannot be seene because of the vniversality it selfe which is only to be perceyved by the vnderstanding or is commonly vsed according to that which is spokeÌ„ of others who liue without the Churches II. ANtiquity as beeing a thing accidentall separable common by sense not perceiuable cannot bee a Marke of the Church It is a thing accidentall because it maketh not the Essence of the Church but happeneth therevnto because of the processe of time It is a thing separable because without this the Church was somtimes knowne both the old church in the time of Adam and the churches of the New Testament in the time of Christ and of the Apostles It is a thing common because a lye or heare-say haue also their antiquity It is a thing by sense not perceiuable because antiquity it selfe can be discerned by the vnderstanding and reason onely III. THe
which not withstanding how needefull it is the Forme End of the Lordes institution as also Tradition doe proue with great likely hood Fourthly they who for heresie or for their dissolute life are lawfully excommunicated for this Supper requireth worthy guests which liue to Christ in Spirit Faith Whence it was that the persons who were excoÌ„municated or did Penance after the Sermon ended were in former time commaunded to goe forth The Matter constituting the holy Supper is two-fold the one Earthly Outward Elementall Visible the other Heavenly Inward and Spirituall wherof that is commonly called the Signe this the thing signified By the name of Signe all that is vnderstoode whatsoever is perceyved by the outward senses in the pure and lawfull administration of the Lordes Supper whether it be the Element or the bodily substance or the action or rite agreeable to Gods institution The Elementall Signes for of the Rites wee haue spoken in the explication of the Efficient Cause are two the Bread and Wine which two albeit materially they are distinguished yet formally and perfectlie as the Schoolmen speake they make but one Sacrament now they so make it that neyther more nor fewer bee required for the entirenesse and perfection of this Sacrament Not more because all refreshing or feeding is by them performed and ours in Christ is perfectly noted forth Not Fewer because if the one fayle or be wanting the Sacrament of perfect refection is taken away And in this defect Offence is committed in the maiming of the Elements or in the communion vnder one kinde onely against the Lords Institution the Apostles Tradition The End and Dignity of the Sacrament and lastly against the Orthodoxall consent of the elder Church Christs Institution because if you respect eyther the action of Christ and of the Apostles in the first Supper both were given and both were receyved or the wordes First Preceptiue of both they include a commaundement Take and Drinke Secondly Definitiue they are pronounced of both the Bread and the Wine This is my body and this is my bloud Thirdly Expositiue In both they propose a promise o Mat. 26.28 Mar. 14 24. Luc. 22.20 Apostolicall Tradition because the Apostle by the authority of the Lord injoyneth vpon the whole Church of Corinth a necessity both of eating the bread and drinking the wine Which p 1 Cor. â— 11.25.26 Tradition that it was proposed not to one age but to all ages to bee observed The consequence of the Text doth easily proueq. The End and Dignity of the Sacrament because the end is to seale the perfect refreshing of vs in Christ which by the cutting off of the other Signe is made vnperfect but the dignity is to set forth the grace of that covenant after a more evident manner then in the olde Testament it was set forth vnto those who did all alike partake of the Paschall Lambe and of the water out of the rocke as the Story and Paules eplication teacheth r 1. Cor. 10.1 2 The Orthodoxall consent of the elder Church because all that ancient and purer Church judged that the communication of both kinds did not pertaine to the Cleargy onely but to the Laiety aswell It knew nothing of Concomitancy which from the bad costome of the Eucharist dipped in the Wine spruÌ„g forth aboue a thousand two hundred and twenty yeares after and afterwards was coÌ„firmed in the Councels of Constance Basil and Trent Now by the name of Bread Wine we specially and properly vnderstand those Elements which by those words are wont amongst vs to bee noted and pointed out To witte being Pure and Common Pure that they be not mingled or confounded together eyther by dipping of the bread in the wine or by adding the same together with the Wine Common or Vulgar that they bee such as are in common vse to wit lest by the matter colour and taste of those signes any superstition should bee bredde in the heart or mind The Thing signified or the matter inward and spirituall in the Supper of the Lord the neerest and principall is the body and bloud of the Lord That as it was crucifyed or broken This as being powred out Then the Secondary is the most strait copling of Christ with vs by faith by the meane whereof wee are made partakers of Christes owne person and all his benefites The First or Principall in the Supper is the Body and Bloud of the Lord both as touching the Substance and as touching the singular Attributes of the Substance As touching the Substance because wee aâ—e made partakers of the true and Essentiall body and bloud of Christ though after a spirituall manner of receyving Å¿ 1. Cor. 10 26. for albeit the Supper be an eating of the body yet it is not bodily but spirituall not in respect of Essence but in the manner of communicating and the spirituall efficacy of nourishing for the Spirite of man by faith alone receyveth the body and bloud of Christ and with them really for even spirituall actions haue also their reallity is nourished to a spirituall life by the effectuall working of the holy Ghost Neyther doe wee exclude whole Christ from the Supper t Gal. 3.27 Rom. 6.3 sith by the denomination of his body and bloud the whole humanity of Christ nay his whole persoÌ„ is synechdochicaly vnderstoode because neyther the humanitie without the Divivity not the Divinity without the humanity nor both without their common Subject can bee a mediatrix The reason of which Synecdoche is that albeit he be the one and the same who suffered for vs even Christ God and man yet suffered he not in the very Divinity but in the Flesh for therefore as sayd Augustine was Christ borne that being man hee might deliver men and being mortal hee might deliver mortall and dead men from death The Particular Attributes of this Substance are the crucifying of his body and the powring out of his bloud u 1 Cor. 11.14 Luc 22.19.20 and the fruit of the merite of Christes Sacrifice conjoyned with these to wit Remission of sinnes Sanctification Redemption whence it is that in the Scripture the whole obedience of Christ and all the benefits thence proceeding haue vsually been signified by one word Death x 1. Ioh. 1.7 1. Pet. 1 19. Mat. â—0 28. The Secondary thing signified in the Supper is the most straite vniting conjoyning of vs all into one mysticall body both with Christ and among our selues y 1. Cor. 10.16.17.12.13 for as wee are tyed among our selues by the holy band of the same faith and brotherly loue as the members of the same body so by the true eating of Christs body wee are most straitely conjoyned with him and from him as from the head life issueth vnto vs as vnto his members z Ioh. 6.5.7 By the meane of this vnion it commeth to passe that wee bee made partakers both of the benefits of Christ and of his