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
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
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
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
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
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
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
both of his bloud shed are giveÌ„ in Baptisme and of his body crucifyed in the Supper For the passion of Christ is as it were the materiall and meritorious cause of our salvation l 1. Pet. 1.7 2. Pet. 1.19 Mat. 20.28 Of his Benefites because looke what things Christ hath and did hee testifieth m Ioh. 6.53 Ioh. 15.4 Rom. 8.32 by visible signes in every Sacrament that hee had them to our good and did them for vs. Now the Scripture proposeth foure things which in very deed are the benefits of Christs person and the fruites of his merite n 1. Cor. 1.30 Righteousnesse which is the remission of sinnes and the absolution of the sinner before God Wisedome which is the perfect and true knowledge of Gods wil which no man hath without Christ Sanctification which is the denying of our selues joyned together with repentance and new life Redemption which is both a full deliverance from all evils yea even from our last enemy Death as also a small glorification And these are those things which are sealed in all Sacraments which of the Divines are otherwise wonte to bee expressed by the name of an invisible Grace as the signe it selfe by the name of a visible Forme From this consideration of the signe and the thing signified the agreement and difference of both may bee concluded The Difference because they are divers both in nature for the Signe is visible the thing signified is invisible and in the Obiect for the signe goeth but into the body the thing signified into the soule and in the Manner of communication for in respect of the signe the manner is corporall but of the thing signified it is spirituall the Agreement because those things which were otherwise really and very farre separated are joyned together by a Sacramentall vnion The inward and proper forme of a Sacrament is that excellent agreemeÌ„t of the Signe with the thing signified and the mutuall relation of the one vnto the other whereof that properly consisteth in the comparison and similitude of the Effects this in the ordayning of the signe to the thing signified Now this conjunction of the Signes and the thing signified in the SacrameÌ„ts is not naturall by a substantiall contraction or knitting together or by the vniting of the accidents and substances IndistantiaÌ„ Inexistentiam nor locall by the neerenesse and beeing of the one in the other nor yet spirituall as immediately quickning the very signes themselues but it is wholy Relatiue and Sacramentall consisting specially in three thinges in the signifying in the sealing Praebitione and in the exhibiting of the thing signified In the signifying because the signes by a most agreeable similitude and proportion as it were by a certaine introduction doe represent the o Gen. 17 10.11 1. Cor. 11.15.16 Ioh. 6.33 spirituall mysteries that is the things invisible by things visible In Sealing because the Signes are and are called the Seales or stampes of the thinges signified both for that they confirme the truth of the similitude betweene the signe and the thing signified and that also they necessarily and most surely seale the efficacy of both conjunctions in the lawfull vse thereof p 1. Ioh. 1.7 And this is called a coupling of the Sealing In Exhibiting because that in very deede is exhibited which is figured by the signes for God mocketh not by instituting Signes whereof there should be no truth but as in the audible word so also in the signe that is in the visible word he in very deed performeth what he promiseth and sheweth q 1 Pet. 3.2 Rom. 4.11 Eph. 3.7 And yet the exhibiting or receyving of the the thing signified are not referred to the Instruments of the body but to the heart of the beleever because it is spirituall according as the exhibiting and receyving of the Signes is corporall wee say spirituall for a double respect both by reason of the Efficient that is the hidden operation of the holy Ghost which is done in very marvailous maner that by the means of Christs flesh mystically communicated to vs the bloud and vertue of Christ-merite pearceth even vnto our soules Å¿ Col. 6.7 Ioh. 1.26 and by reason of the Instruâ—ent be cause faith by which we rece ue them is a spirituall instrument by the bond whereof the spirit most straitly conjoyneth those things together Col. 26.7 Ioh. 1.26 which otherwise are very faire distant each from the other t Eph. 3.17 From this inward forme of a Sacrament and the mutuall disposition of the signe and the thing signified doe arise two speciall kinds of Sacramentall Predications vsed in the Scriptures the first when the signe is pronounced of the thing signified that is when the signe is sayde to be the very thing signified as when Christ is called our Circumcision our Covenant our Paschall Lambe u 1. Cor. 5.7 Gen. 17.10 Act. 7.8 the other when the thing signified is pronounced of the signe that is when the very thing signified is sayde to be the signe as when the bread is called the body of Christ the wine the bloud of Christ x 1. Cor. 11.24 Mat. 26.28 And these Predications are wont to bee called Relatiue Analogicall and Metonymycall Relatiue because when the one separated thing is pronounced of the other a mutuall relation and respect of things like the one to the other is necessarily presupposed Analogical because the changing of the names is made in regard of the Analogy and exceeding great agreement betweene themselues Metonymycall because the signe is put for the thing signified so contrariwise The reason of these Predications in the mater of a Sacrament is the vnion which as it coÌ„sisteth in three in the signifying sealing and spirituall exhibiting so it maketh these Sacramental Predications true because of the signifying sealing and exhibiting The End of a Sacrament is two-fold Proper and Accidentall The Proper is eyther Primary or Secondary That is the visible sealing of Gods invisible grace and our conjunction with Christ y Rom. 6.4 1. Cor. 10.16 Gal. 3.27 This is a testifying of godlinesse towards God of loue towards our neighbour and of open profession whereby as by a marke wee are severed from other Synagogues of Sathan z 1 Cor. 10.17 Eph. 4.5 1. Cor. 11.29 The Accidentall is the condemation of them that vnworthily communicate for albeit the vnfaithfull receiue the SacrameÌ„ts yet for the abuse of the signes reproachful contempt against the thing signified they are made guilty of the contempt of Christ and therefore also of everlasting death and condemnation By this a An alysi opening of the definition through all the causes it may easily be coÌ„cluded what those things are which most properly may hold the name and nature of a Sacrament to witte those wherein there may be a concurrence of all these causes and of the conditions that issue out of these Such Sacraments as these are
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
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