Of the Church fiue bookes. By Richard Field Doctor of Diuinity and sometimes Deane of Glocester.

THE FIRST BOOKE CONCERNING THE NAME, NATVRE, AND DEFINITI∣ON OF THE CHURCH. (Book 1)

CHAP. 1

Of the Church consisting of men and Angels, in the day of their Creation.

WHatsoeuer commeth within the compasse of mans conceit and apprehension, is either the vniversall perfection of being it selfe, wherein there is nothing intermingled of not being, nothing of possibilitie to bee that which already it is not, which is the na∣ture of God, whose name is a 1.1 Iehoua, b 1.2 Which is, which was, and is to come: or else it is finite limited and restrained to a certaine degree, measure; and kind of being, which is the con∣dition of all things vnder God. So that as wee cannot thinke aright of God, but with resol∣ued and vndoubted assurance that he is, (For what can be, if being it selfe be not?) that he is infinite, and hath noe limitation of his perfections, (for within what bounds or limits shall we compasse that, wherein the fulnesseof being is found?) that hee is from everlasting to everlasting, and knoweth neither beginning nor end of his continuance: (For how should that haue ei∣ther beginning or end, wherein there is nothing intermingled of not being, and so no time nor moment can be imagined wherein it was not, or shall cease to bee?) so wee cannot thinke of any thing else but as finite and limitted, ha∣uing certaine bounds set vnto it, within the compasse whereof, all the perfe∣ction it possesseth and enioyeth is contained, as hauing being after not being, and so receiuing it from another, as limited in continuance aswell as in mea∣sure and kinde of perfections, hauing set and certaine termes before which it was not, and a necessitie of ceasing to be, if the hand that vpholdeth it with∣draw it selfe but for a moment. Hence it followeth that such is the nature and condition of all things vnder God, that they are mixed and compounded of being and not being, perfection and imperfection, fullnesse and want. For howsoeuer they want nothing, which to the perfecting of their owne kinde is required, yet they faile, and come infinitely short of that perfection, which is found in God the fountaine of all being; yea, much is denied to euery of

them, which is bestowed on others, and euen in respect of themselues, they are oftentimes that in possibility, which actually they haue not attained vnto. Seeing therefore the imperfection of each thing, presupposeth perfection be∣fore it, out of which it is taken, whereunto it tendeth and endeauoureth to at∣taine, and whereof it faileth; all things vnder God hauing imperfection found in them, and hauing some part of his Diuine perfections committed vnto them, but not in sort answerable to that whence they are taken, and wherein they are origanally found, looke backe and hasten to returne to that beginning, whence they came foorth, and with fixed eyes, bowed knees, and hands lifted vp, present themselues before him that liueth for ever, which is, which was; and which is to come, with great ioy and exultation powring foorth and retur∣ning thankefull praises to him, c 1.3 for whose sake they were created; desiring con∣tinuance of that they are, supplie of that they want, and thinking it their greatest happinesse, to haue but the least resemblance of his Diuine perfe∣ctions.

d 1.4 The proceeding of each thing from the first, is like to a straight line drawne out in length which of all other is the weakest; neither can it bee strengthened, but by being redoubled & bowed backe again, whereby it draweth nigh to the nature of a circular line, which of all other is the strōgest, as wherein each part yeeldeth stay and support to other. All things therefore after they are come forth from the presence of God, taking view of themselues, and finding their owne imperfect and defectiue nature, fearing to remoue too farre, flie backe vnto him that made them, for support, comfort and stay, and like a reflected line returne towards the presence of him, for whose sake they are, and haue beene created: yet is there nothing found in degree of nature inferiour vn∣to man, that returneth so farre, and approcheth so neere, as to know, see and de∣light in God, as he is in himselfe, but all rest contented and seeke to discerne, know and enjoy no more of his Divine perfections, than in themselues they possesse and partake of him. So that they expresse not the nature of a perfect circle, in which the lines, drawne forth in length, are in such sort reflected and bowed backe againe that in their returne they stay not, till they come to the very same poynt whence they beganne. This is peculier to men and Angels, which are carried backe with restlesse motiōs of vnsatisfied desires, & stay not till they come to the open view, cleare vision and happie fruition of GOD their Creator. e 1.5 O Lord, saith Augustine, thou madest vs for thy selfe, and our hearts are restlesse and vnquiet, till they rest in thee.

The reason of this so different condition of men and Angells, from other things, who so taketh a view of the diuerse degrees and sorts of things in the world, cannot but with exceeding great sweetnesse of delight obserue and dis∣cerne.

There is nothing which, in sense of want and imperfection, doth not en∣deavour to returne towards God, from whome all good and happie supplie of defect and want proceedeth: neither is there any thing found in the world, (all things being full of defect,) which is not carried with some inclination of desire, either seeking that it hath not, or desiring the continuance of that it hath already receiued from him, in whom the fullnesse of all happie good is found. From hence it commeth, that all things incline, tend, and moue to that place, condition and estate, wherein they may enioy the vtermost of that per∣fection they are capable of. This inclination of desire ariseth and groweth in each thing out of the forme thereof, which giueth it that degree, measure and kind of being it hath, neither is there any forme whence some incli∣nation doth not flowe. Those things therefore which haue no forme, but that which giueth them their naturall beeing, different and distinct from other things, haue no inclination of desire, but naturall, to enioy and possesse them∣selues

and continue that they are, to grow and increase till they come to the full period of their naturall perfection, and to continue the same by turning in∣to their owne substance and nature such things, by addition whereof they may be nourished, increased and continued. But those things, wherein besides their naturall formes giuing them beeing, by reason of their more spirituall and im∣materiall nature, the formes and formall resemblances of other things do •…•…ine and appeare, haue farre more large desires, growing out of the formes thus shi∣ning into the, and apprehended by them. And as they are of more or less•…•…rge∣nesse of apprehension so are their desires larger and more free, or shut vp with∣in the narrower compasse.

The f 1.6 most perfect and excellent creatures in the world, below the conditi∣on of man haue not a generall apprehension of all things, but onely of some out∣ward sensible things, in the getting or declining whereof their good doth stand and consist; and therefore haue their desires likewise conteined within the same straites, and are like prisoners subject to the will of him that restraineth them, which cannot goe at large whither they will. But man is by condition of his creatiō free, having no bounds of any one kind of good things within the cōpasse whereof he is inclosed; but as his vnderstanding is so large, that it reach∣eth to all things that are, though in kind never so different, and number neuer so numberlesse; so his desires haue no limitatiō to things of any one kinde alone, but are freely carried to the desiring of whatsoeuer in any kind or degree of goodnesse appeares to bee good. And because in this multiplicitie of good things nothing is good, but as partaking of the chiefe good; nothing better than other, but as comming neerer vnto it: therefore for the direction of all his de∣sires, that he may rightly value and prize each thing, either preferring or lesse esteeming it according to the worth thereof, it is necessary that he knowe and desire as the chiefe good, that which indeed is the chiefe and principall good, the measure of all the rest, before he can rightly discerne the different degrees of goodnesse found in things, and so rightly preferre one before another.

And this doubtlesse is the reason why no other creatures but onely men and Angels are capable of felicitie and blisse; because the greatest good they knowe or desire is but some particular thing, and that not better than themselues; but men and Angels, in whom so great perfection of knowledge is found, that they apprehend the whole variety and multiplicity of things, and all the different degrees of goodnesse in them, never haue their desires satisfied till they possesse and enioy that soveraigne; infinite and everlasting good; by participation whereofall things else in their severall kinds and degrees are iudged good. This glorious society of men and Angels, whom the most high God; (passing by all his other creatures) made capable of felicity and blisse, calling them to the view, sight, & enioying of himselfe, is rightly named Ecclesia, coetus evocatus, the Church of the living God, the ioyfull company of them among whom his greatnesse is knowne and his name called vpon, the multitude which by the sweete motions of his Divine grace hee hath called out to the participation of eternall happinesse.

CHAP. 2

Of the calling of grace, whereby God called out both men and Angels from the rest of his creatures, to be vnto him a holy Church: and of their Apostasie.

ALl a 1.7 other things seeking no higher perfection nor greater good, than is found within the compasse of their owne nature, by natures guiding without the helpe of any other thing attaine thereunto: but men and Angels which seeke an infinite and Divine good, even the everla∣sting and endlesse happinesse, which consisteth in the vision of God, at whose right hand are pleasures for evermore, cannot attaine their wished good, which is so high and excellent, and farre remooued from them, vnlesse by su∣pernaturall force, which wee call grace, they be lifted vp vnto it. For though by nature they know God, so farre forth as by his effects and glorious workes he may be knowne; yet as he is in himselfe they know him not, farther than in the light of grace and glory hee is pleased to manifest himselfe vnto them, there∣by addmitting them to the ioyfull sight, and blessed view of his glorious Ma∣iestie, Which dwelleth in light that no creature, by it selfe, can approach vnto. b 1.8 This is true and perfect happinesse, to see the face of God: which to behold is the height of all that good which any creature can desire. c 1.9 To this the An∣gels may bee lifted vp, to this they cannot ascend by themselues; to this man cannot goe, to this hee may bee drawne, according to that our Saviour delivereth of himselfe, d 1.10 No man commeth vnto mee, vnlesse my Father drawe him. Those things which are inferiour vnto man, can neither attaine by them∣selues, nor be drawne, nor lifted vp to the partaking of this so happy and ioyfull an estate. The vapour of water goeth vp on high, but not vnlesse it be drawne with the beames and sweete influence of the Sunne: but more grosse and earth∣ly things, can neither ascend of themselues, nor admit into them these heavenly beames, to raise and drawe them vp. Among bodily substances, some are car∣ried only with a straight and direct motion, either to the highest or lowest places of the world: which motion expresseth the condition of those things to the which God hath denied the knowledge and immediate enioying of him∣selfe, which are established in the perfection of their owne nature, and there∣in rest without seeking any further thing. Some with circular motion, by which they returne to the same point whence they began to mooue. The moti∣on of these expresseth the nature and condition of men and Angels, who only are capable of true happinesse, whose desires are never satisfied, till they come backe to the same beginning whence they came forth, till they come to see God face to face, and to dwell in his presence. None but immortall and incor∣ruptible bodies are rolled with circular motions: none but Angels that are hea∣venly spirits, and men whose soules are immortall, returne backe to the sight, presence, and happy enioying of God their Creator. Each thing is carried in direct motion, by natures force, in circular, by heavenly movers. Every thing attaineth natures perfection, by natures force and guidance; but that other which is Divine and supernaturall, consisting in the vision and fruition of God, they that attaine vnto it, must impute it to the sweete motions and happy di∣rections of Divine grace.

This grace God vouchsafed both men and Angels in the day of their creati∣on, thereby calling them to the participation of eternall happinesse, and giuing them power that they might attaine to the perfection of all happie and desired good if they would, and everlastingly continue in the ioyfull possession of the same. But such was the infelicitie of these most excellent creatures, that know∣ing all the different degrees of goodnesse found in things, and having power

to make choise of what they would, ioyned with that mutability of nature which they were subiect vnto in that they were made of nothing, d 1.11 they fell from the loue of that which is the chiefe and greatest good to those of mea∣ner qualitie, and thereby deprived themselues of that sweete and happy con∣tentment they should haue found in God; and denying to be subiect to their great soveraigne, and to performe that duty they owed vnto him, were iustly dispossessed of all that good, which from him they receiued, and vnder him should haue enioyed; yea all other things which were made to do them ser∣uice, lost their natiue beautie and originall perfection, and became feeble, weake, vnpleasant and vntractable, that in them they might find as little con∣tentment as in themselues. e 1.12 For seing nothing can prevaile or resist against the lawes of the omnipotent Creatour: no creature is suffered to denie the yeel∣ding of that, which from it is due to God. For either it shall be forced to yeeld it by right vsing of that which from him it receiued, or by loosing that which it would not vse well; and so consequently, if it yeeld not that by dutie it should, by doing and working righteousnesse, it shall by feeling smart and miserie. This then was the fall of men and Angels from their first estate, in that by tur∣ning from the greater to the lesser good, they depriued themselues of that bles∣sednesse which though they had not of themselues, yet they were capable of, & might haue attained vnto, by adhering to the chiefe and immutable good, and so by their fault fell into those greevous evils they are now subject vnto; yet in very different sort and manner.

CHAP. 3.

Of the Church, consisting of those Angels that continued in their first estate by force of grace vpholding them, and men redeemed.

THe Fall of Angels was irrecouerable; For without all hope of a∣ny better estate, or future deliverance out of those euils, (into the bottomlesse gulph whereof, by their rebellious sinne they plun∣ged themselues,) they are reserued in chaines of darkenesse, to the iudgment of the great day. But concerning the sonnes of men, the Lord knew whereof they were made, and remembred that they were but dust. Hee looked vpon them with the eye of pitty and in the multitude of his compassio∣nate mercies, said of them as it is in the Prophet a 1.13 Ieremie, Shall they fall, and shall they not arise? shall they turne away, and shall they not returne? as high as the heauens is aboue the earth, so great was his mercie towards thē: As farre as the East is from the West, so farre remoued hee their sins from them, hee redeemed their life from hell, and crowned them with mercie and compassion.

b 1.14 The reason of this so great difference, as the Schoolemen thinke, is: First, for that the Angels are not by propagation one from another, but were created all at once, so that of Angels some might fall and others stand: But men descend by generation from one stocke or roote, and therefore the first man falling and corrupting his nature, deriued to all his posteritie a corrupted and sinfull na∣ture: if therefore God had not appointed a redemption for man, hee had beene wholy depriued of one of the most excellent creatures that ever hee made; whereas among the Angels, notwithstanding the Appostasie of some, he held still innumerable in their first estate. Secondly, the Angels fell of themselues, but man by the suggestion of another. Thirdly, the Angels in the height of their pride, sought to be like vnto God in omnipotencie, which is an incommuni∣cable property of diuine being, and cannot be imparted to any creature. But men desired only to be like vnto God in omniscience and the generall know∣ledge of all things, which may be communicated to a creature, as in Christ it is to his humane soule: which notwithstanding the vnion with God, yet still

remaineth and continueth a created nature, and therefore the degree of sinne∣full transgression was not so greevous in the one, as in the other. Fourthly, the Angels were immateriall and intellectuall spirits, dwelling in heavenly palaces, in the presence of God and the light of his countenance, and there∣fore could not sinne by error or misperswasion, but of purposed malice which is the sinne against the holy Ghost, and is irremissible: But man fell by mis∣perswasion, and being deceiued by the lying suggestion of the spirit of errour. Fiftly, the Angels haue the fulnesse of intellectuall light; when they take view of any thing, they see all that any way pertaineth to it; and so doe all things with so full resolution, that they never alter nor repent: But man who findeth out one thing after another, and one thing out of another, doth dislike vpon farther consideration, that which formerly he liked. Wherevpon the Schoole∣men note that there are three kinds of willes; The first of God, which never turneth nor altereth; the second of Angels, that turneth and returneth not; the third of men, that turneth and returneth. Sixtly, there is a time prefixed both to men and Angels, after which there is no possibility of altering their e∣state, bettering themselues, or attayning any good; Now as death is that time prefixed vnto men, so was the first good or badde deliberate action to the Angels; that who would, might be perpetually good; who would not, no grace should ever after restore them againe. c 1.15 Hoc est Angelis casus, quod ho∣minibus mors. saith Damascene. The reason why God limited so short a time to them, and assigned so long a time to men, was, because they were spirituall substances, all created at once, and that in the empyreall heauens; and so both in respect of nature, condition, and place, were most readily prepared, dispo∣sed, and fitted for their immediate everlasting glorification; so that it was fit there should be set vnto them a short time to make choice of their future state, never after to be altered againe, to wit, till their first deliberate conuer∣sion vnto him, or auersion from him.

But man being created in a naturall body, to fill the world with inhabitants by procreation, being set in a place farre remooued, even in an earthly para∣dise, had a longer time set him before he should be in finall stay, or haue his last judgement passe vpon him, to wit, till death for particular, and till the end of the world for generall judgement, when the number of mankind shall bee full. These are the reasons that mooued Almighty God that spared not the Angels, to shew mercie vnto the sonnes of men.

So that as god, in the day of the creation, called foorth all both men and Angels from among the rest of his creatures, to whom he denied the know∣ledge & enjoying of himselfe, that these onely might know, feare, and wor∣ship him in his glorious Temple of the world, and be vnto him a selected multitude and holy Church; so when there was found amongst these a dan∣gerous Apostasie, and departure from him, d 1.16 he held of the Angels so many as hee was pleased, and suffered them not to decline or goe aside with the rest; and raised vp and severed out of the masse of perdition, whom hee would a∣mong the sonnes of men. The Angels now confirmed in grace, and those men whom in the multitude of his mercies he deliuereth out of the state of condemnation, and reconcileth to himselfe, doe make that happie society of blessed ones, whom God hath loved with an everlasting loue. This society is more properly named the Church of God, than the former, consisting of men and Angels, in the state of that integrity wherein they were e 1.17 created, in

that they which pertaine to this happie company, are called to the participa∣tion of eternall happinesse, with the calling of a more mighty, potent and prevailing grace then the other. For whereas they were partakers onely of that grace, which gaue them power to attaine vnto, and continue in the per∣fection of all happie good, if they would, and then In tanta felicitate, & non peccandi facilitate, in so great felicitie and facilitie of not offending, left to themselues to doe what they would and to make their choice at their owne perill; These are partakers of that grace, which winneth infallibly, holdeth inseparably, and leadeth indeclinably, in the wayes of eternall blessednesse.

CHAP. 4.

Of the Church of the Redeemed

ALl these, aswell Angels that stood by force of grace vpholding them, as men restored by renewing mercy, haue a most happie fellowship among themselues, and therefore make one Church of God: yet for that the sonnes of men haue a more full communion and perfect fel∣lowship, being all delivered out of the same miseries, by the same benefit of gracious mercie; Therefore they make that more speciall society, which may rightly be named the Church of the redeemed of God. This Church began in him in whom sinne beganne, euen in a 1.18 Adam the father of all the liuing, re∣penting after his fall and returning to God. For we must not thinke, that God was without a Church among men at any time; but so soone as Adam had offended, and was called to giue an account of that he had done, (hearing that voice of his displeased Lord and Creator, b 1.19 Adam, where art thou? that so he might know in what estate he was by reason of his offence) the promise was made vnto him, c 1.20 that the seede of the woman should breake the serpents head. Yet for that d 1.21 Abel was the first that the Scripture reporteth to haue worshipped God with sacrifice, and to haue beene divided from the wicked in whom GOD had no pleasure, euen e 1.22 cursed Cain, that afterward shed his innocent blood, therefore we vsually say the Church or chosē company of the redeemed of the Lord began in Abel: who being slaine by Cain, God restored his Church again in f 1.23 Seth, in whose race and posterity he continued his true worship g 1.24 till Noe. h 1.25 In whose time the wickednesse of men being full, hee brought in the flood & destroyed the whole world, Noe onely and his family excepted, whom he made a preacher of righteousnesse to the world, before and after the flood, and chose (from among his children) i 1.26 Sem his eldest sonne, in whose race hee would continue the pure and sincere knowledge of himselfe, and the expectation of that promised seede that should breake the serpents head.

This Sem was the father of all the sonnes of Heber (of whom the people of god were afterwards named Hebrewes) who was also k 1.27 as some thinke Mel∣chisedech, in whose posterity the true Church continued; so that God vouch∣safed to be called the God of Sem, till the dayes of Abraham, in whose time there being a great declining to Idolatry after the flood, as there was in the dayes of Noe before the flood, so that the defection was found not onely a∣mongst those that descended of Cham and Iaphet, but euen among the chil∣dren of Sem and the sonnes of Heber also, of whom Abraham was; l 1.28 God cal∣led him out from his fathers house, m 1.29 and gaue him the promise that he would make his seede as the starres of heaven in number, & that n 1.30 in his seede all the nati∣ons of the world should bee blessed, and o 1.31 gaue him the seale of circumcision, so that all posterities haue ever honoured him with the name and title of the fa∣ther of the faithfull. This man obtayned a sonne by p 1.32 promise in his old age, when Sara his wife was likewise old, and it ceased to bee with her after the manner of women, and named his name Isaac, of whom came Esau

and Iacob, concerning whom GOD pronounced ere they were yet borne, or had done good or euill, q 1.33 The Elder shall serue the yonger, r 1.34 I haue loued Ia∣cob, and hated Esau. s 1.35 Iacob therefore prevailed with God, and was named Is∣rael, the father of the twelue Patriarches, of whom came the twelue Tribes of Israel, and that chosen Nation of holy Hebrewes, who were also named Iewes of Iudah the Patriarch, to whom the Scepter and kingly dignity per∣tained, * 1.36 to whom his fathers sonnes bowed according to the tenour of Iacobs blessing, concerning whom the Lord did promise, that the Scepter should not depart from Iudah, nor a law giuer from betweene his feete, till the Shilo were come. Great was the honour of this people aboue all the Nations of the World, for u 1.37 vnto them were committed the Oracles of GOD, x 1.38 to them pertained the adoption and glory, and the covenants, and the giuing of the Law, and the seruice of GOD, and the promises, of whom were the fathers, and of whom concerning the flesh Christ came, who is God ouer all blessed for euer, the propitiation for sinnes, the merite of reconciliation, y 1.39 the glory of Israel, and the light of the Gen•…•…iles, a 1.40 to whom God gaue a name aboue all names, that at the naming thereof all knees doe bow, both of things in heauen, and things in earth, and things vnder the earth, b 1.41 in whom all things appeare full of mercie, and full of marueile. God, before all eternities, yet made man in time; begotten before all times, yet borne in time; borne of a woman, yet a Virgine, inclosed in the wombe of Mary his Mother, yet euen then knowne of Iohn his fore-runner, yet in the wombe of Elizabeth his Mother likewise, who sprang for joy at the presence of the Eternall Word. He was borne in Bethlehem the meanest of the cities of Iudah, wrapped in swadling bands, and laid in a manger, yet glorified by the Angels, pointed to by a starre, and adored by the Sages that came from farre. He was no sooner borne into the World, but Herod sought his life, so that he was forced to flye into E∣gypt whilest he did yet hang on his mothers brests, but he ouer-threw & brake in pieces all the Idoles of Egypt. The Iewes saw no beauty in his face, nor glory in his countenance, yet Dauid in spirit long before pronounced, that hee was fairer than the sonnes of men; and being transfigured in the mount, his face did shine like the Sunne, and gaue a taste of that glory, wherein hee will returne to judge the quicke and dead: he was baptized as a man, but forgaue sinnes as God, not washed by those waters, but purifying them rather, and fil∣ling them with sanctifying force and power; he was tempted as a man, but ouer-comming as GOD, maketh vs confident, because he hath ouercome the world; he was hungry, but fed many thousands, and was the true Bread that came downe from Heauen; he thirsted but cryed aloude, If any man thirst let him come vnto me, and promiseth, to euery one that beleeueth in him, that ri∣uers of waters shall flow out of his belly. He was weary, but promised rest to all them that are weary and come vnto him; he slept, but waking stilled the tem∣pest, and commaunded the winde and the sea; he payed tribute, but out of the mouth of a fish taken in the sea; hee prayed, but heareth our prayers; he wept, but wipeth all teares from our eyes; hee was sold for thirty pence, but redee∣med the World with a great and inestimable price; hee was ledde as a sheepe to the slaughter, but he is the great shepheard that feedeth the Israel of God; hee was beaten and wounded, but cureth all our weakenesse, and healeth all our sicknesse; hee died, was buried, and descended into hell, but he rose againe, and ascended into heauen, where he sitteth on the right hand of the highest Maje∣stie, till all his enemies be made his foot stoole. This was hee whom all the Fa∣thers looked for, all the Prophets prophesied of, whom all the Ceremonies, Sacrifices, and Iewish obseruations led vnto, in whom that which was fore∣told was fulfilled, that which was imperfect supplied, and all things changed into a better estate, so that by his comming all things are become new, a new Priesthood, a new Law, a new Couenant, new Sacraments, and a new peo∣ple, c 1.42 that worship not at Ierusalem, or in the Temple alone, but (without respect of place) worship God in spirit and trueth.

CHAP. 5.

Of the Christian Church.

THE societie of this new & blessed people began in the Apostles, whom Christ the anointed Sauiour of the World did chose to be his followers, & to be witnesses of all the things he did & suffered among sinfull men. To these our Sauiour Christ after his resurrection, gaue most ample Commission a 1.43 to teach the Nations and people of the world, b 1.44 and to preach repen∣tance and remission of sinnes in his Name, opening their vnderstandings that they might vnderstand the Scriptur•…•…, that so it be•…•…oued him to suffer, and to rise againe the third day, whereof they were witnesses, c 1.45 Yet commaunded he them to tarry in Ie∣rusalem, till they were indued with power from aboue, d 1.46 which was performed vnto them in the feast of Pentecost, when all they that looked for the redemp∣tion of Israel by this anointed Sauiour, and had beene his followers, after his departure from them and returning to the heauens, were assembled into one place, and suddainly heard as it were the noyse of a mighty and rushing winde, and there appeared vnto them clouen tongues like fire; and sate vpon euery of them, and they were all filled with the holy Ghost, and began to speake with other tongues, as the spi∣rit gaue them vtterance; so that though there were dwelling at Ierusalem, men that feared God of euery nation vnder heauen, yet they all heard them speake in their owne tongues the wonderfull workes of God. Heere was the beginning of that blessed company, which for distinctions sake wee call the Christian Church, as consisting of them that beleeue in Christ now alreadie come in the flesh.

And though the Church of the Olde and New Testament be in essence the same, yet for that the state of the Church of the New Testament is in many re∣spects farre more glorious and excellent, the Fathers and Ecclesiasticall Writers forthe mostpart appropriate the name of the Church, to the multitude of belee∣uers sincethe comming of Christ, & call the faithfull people that were before by the name of the Synagogue. If this difference of names be retained onely for di∣stinction sake, (that men may know when we speake of that moity of the peo∣ple of God that was before, and when of that other that is and hath beene since the comming of Christ) we dislike it not.

The Greeke words which we turne Church and Synagogue, the one origi∣nally and properly signifieth a multitude called out, or called together, which is proper to men; the other a multitude congregated and gathered together, which is common to men with brute beasts. If any man hauing an eye to the different originall significations of these words, doe therevpon inferre, that the people of GOD, before the comming of Christ, did seeke nothing but earthly, outward, and transitory things, and so were gathered together like brute beasts, and like oxen fatted to the day of slaughter, we detest and accurse so wicked and damnable a construction. e 1.47 And herein surely the Catechisme of Trent cannot well be excused, which abusing the authority of Augustine vpon the f 1.48 Psalme 77, and g 1.49 81. affirmeth that the name of Synagogue is therefore applyed to the pe•…•… that were vnder the Law, because like brute beasts (which most properly are said to be congregated or gathered together) they respected, intended, and sought nothing, but

onely outward, sensible, earthly, and transitory things. Which vnadvised speech, howmuch it advantageth the Anabaptists, H who thinke the faithfull people * 1.50 before Christ did onely taste of the sweetnesse of Gods temporall blessings, without any hope of eternall happinesse, any man of meane vnderstanding may easily discer•…•…e. It is therefore not to be doubted, but that the 〈◊〉〈◊〉, before the manifestion of Christ in the flesh, i 1.51 were so instructed of the L•…•…d, that they assured themselues 〈◊〉〈◊〉 was a better life for them else where •…•…nd that, neglecting this earthly, •…•…any & w•…•…ched life they principally sought the other, which is Divine and Heauenly. Notwithstanding, some 〈◊〉〈◊〉 there was betweene their estate and ours, in that though the Lord raised their mindes from base and earthly things, to know, seeke, and desire the heau•…•…ly inheritance, and life of the world to come, yet that they might the better•…•… strengthned, in the hope and expectation thereof, hee made them take a •…•…ew of it, & tast the sweetenesse of it in those temporall and earthly blessings and benefits, which most abundantly he bestowed vpon them: whereas now, the grace of the life that is to come being more cleerely reuealed by the 〈◊〉〈◊〉 (omitting all that inferiour kinde of manuduction or leading by the hand, through the consideration, sight and enjoying of these meaner things) he doth more directly, and immediatly fasten our thoughts on things diuine.

For the expressing of this difference, and the more easie distinction of the two moities of the people of God, the one before, the other after the worke of redemption was performed by Christ, though both be rightly, and most aptly named the Church of God; yet it hath beene and is religiously obserued, that by a kind of appropriation the one is named the Synagogue, the 〈◊〉〈◊〉 the Church. Neither doe any of our Diuines (for ought I know) call this society of Christians a Synagogue, though (following the rule of k 1.52 Thomas, that 〈◊◊〉〈◊◊〉 wee must not so much respect their originall, exact, and precise signification, or d•…•…∣rivation, as wherevnto they are by vse of speech applyed) wee vse the word con∣gregation, which is the Latine of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and feare not to say that the people of God, in the state of the new Testament, are the Congregation of Christ, and are congregated in his faith and name: euen as, though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ecclesia, 〈◊〉〈◊〉 catio, caetus evocatus, a multitude called out, or called together, both Greeke Latine, and English words, doe originally signifie one and the same thing; yet there are many meetings, societies, and assemblies of men, which may rightly be called convocations, multitudes called together, or multitudes of men called out from others, which if wee should endevour to expresse by the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or by the English word Church, it would seeme absurde, and no man would vnderstand vs. It followeth not therefore, that we call the com∣panie and society of Christians a Synagogue, though wee name it the Congre∣gation of Christ, warranted thereunto by the authority, example, and Practise of the Apostles of Christ, and other holy and Catholique men that haue beene before vs. Let vs consider one another to provoke vnto loue, and good workes, saith the Apostle in the Epistle to the Hebrewes. 10, l 1.53 chapter, not forsaking our assembling or congregating, and gathering together, or the fellowship we haue a∣mong our selues, as the manner of some is; where the Greeke word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And the same Apostle to the m 1.54 Corinthians, when you are congregated, and •…•…y spirit in the middest of you, I will deliver, this man, that hath done this thing vnto Sathan. And who knoweth not that n 1.55 all writers, since the Apostles times, haue freely vsed the word Congregation, applying it to signifie the multitudes and assemblies of Christians. In the Councell of Constance nothing more often repeated, than Synodus in spiritu sancto congregata &c. Yet I hope that Grego∣ry Martin, and other such verball companions, will not say that the fathers assembled in that Councell, which ended the Schisme of three Popes, and setled the succession of the Bishops of Rome againe, were congregated, and ga∣thered like bruite beasts. It is not therefore with so great scorne, and impu∣tation

of daungerous and hereticall meaning to be reiected, that our transla∣tours of the Scriptures did, and doe sometimes translate the word Ecclesia, v∣sed to expresse the Christian people of the new Testament, by the name of the Congregation.

The reason why our translatours, in the beginning, did choose rather to vse the word Congregation then Church, was not as the aduersarie malitiously i∣magineth, for that they feared the very name of the Church; but because, as by the name of religion and religious men, ordinarily in former times, men vnderstood nothing but factitias religiones, as o 1.56 Gerson out of Anselme calleth them, that is the professions of Monkes and Fryers: So all the ordinarie sorte, when they heard the name of the Church, vnderstood nothing else thereby, but either the materiall place where men mette to serue and worshippe God, or the Clergie, Iurisdictions, and Temporalities belonging to them; as the same Gerson sheweth, p 1.57 affirming that the state of the Church in his time was meere brutish, so that men iudged him a q 1.58 good Bishop and gouernour of the Church, that looked well to the Edifices, Mansions, Lands, Rents, and Reve∣newes pertaining to the Clergie, not much respecting, what care hee tooke of the spirituall welfare of them that were committed to his charge. When this error in the conceipt and apprehension of men was remoued, the former name of Church was more ordinarily vsed againe. Wherefore leauing this contention about wordes, wherein our adversaries most delight, let vs come to the thing it selfe.

CHAP. 6.

Of the definition of the Church.

COncerning the Church, fiue things are to be obserued. First, what is the definition of it, and who pertaine vnto it. Secondly, the notes whereby it may be knowen. Thirdly, which is the true Church de∣monstrated by these notes. Fourthly, the priuiledges that doe per∣taine vnto it. Fiftly, the diuers degrees, orders, and callings of those men, to whome the gouernment of this Church is committed.

Touching the first; the Church is the multitude and number of those, whom Almighty God severeth from the rest of the world by the worke of his grace, and calleth to the participation of eternall happinesse, by the knowledge of such supernaturall verities as concerning their euerlasting good hee hath re∣uealed in Christ his sonne, and such other pretious, and happie meanes, as hee hath appointed to further and set forward the worke of their saluation. So that it is the worke of grace, and the heauenly calling, that giue being to the Church, and make it a different societie from all other companies of men in the world, that haue no other light of knowledge, nor motion of desire, but that which is naturall; whence, for distinction from them; it is named Eccle∣sia, a multitude called out.

CHAP. 7.

Of the diverse sorts of them that pertaine to the Church.

THey that are partakers of the heauenly calling, and sanctified by the profession of divine truth, and the vse of the meanes of saluation, are of very diuers sorts. For there are some that professe the truth deliue∣red by Christ the Sonne of God, but not wholly, and entirely, as Here∣tiques, some that professe the whole sauing truth, but not in vnity, as Schisma∣tickes; some that professe the whole sauing truth in vnity, but not in sincerity,

and singlenesse of a good and sanctified minde, as Hypocrites and wicked men, not outwardly divided from the people of GOD; and some that professe the whole sauing truth in vnity, and sincerity of a good and sanctified heart.

All these are partakers of the heauenly calling, and sanctified by the pro∣fession of the truth, and consequently are all in some degree and fort of that society of men, whom GOD calleth out vnto himselfe, and separateth from Infidels, which is rightly named the Church. These being the different rankes of men, made partakers of the heauenly calling, and sanctified by the professi∣on of sauing truth, there are diuers names by which they are expressed, and di∣stinguished one from another.

For as the name of the Church doth distinguish men that haue receiued the revelation of supernaturall truth, from Infidels; and the name of the Christian Church, Christians from Iewes; so the name of the Orthodoxe Church, is ap∣plyed to distinguish right beleeuing Christians from Heretiques; the name of the Catholicke Church, men holding the Faith in vnity, from Schismatiques; the name of the invisible Church, a 1.59 the Church of the first borne, whose names are written in heauen, the mysticall body of Christ, and the like, to distinguish the elect from all the rest: so that many were of the Church which were not of the Christian Church, as the Iewes before the cōming of Christ; many of the Christian Church that are not of the Orthodoxe; many of the Orthodoxe, that are not of the Catholique; and many of the Catholique, that are not of the in∣visible, and Church of the first borne, whose names are written in heauen.

Thus then the Church hauing her being & name, from the calling of grace, all they must needes bee of the Church, whom the grace of God in any sort calleth out from the profane, and wicked of the world, to the participation of eternall happinesse, by the excellent knowledge of divine, supernaturall, and revealed verity, and vse of the good, happy, and pretious meanes of saluation: but they onely perfectly, and fully in respect of outward being, which professe the whole trueth in vnity; and they onely principally, fully, and absolutely are of the Church, whom divine grace leadeth infallibly, and indeclinably by these meanes, to the certaine and vndoubted possession of wished blessed∣nesse; because in them onely grace manifesteth her greatest and most prevai∣ling force, without which efficacie of grace, winning infallibly, holding inse∣parably, and leading indeclinably, no man euer attained to saluation; & of which whoso is partaker shall vndoubtedly be saued.

In the benefites of this grace, none but the elect and chosen of God, whom he hath loued with an euerlasting loue, haue any part of fellowship, though o∣thers concurre with them in the vse of the same meanes of saluation, and bee partakers with them of sundry inward motions inclining them to good. When we say therefore that none but the elect of God are of the Church; wee meane not that others are not at all, nor in any sort of the Church, but that they are not b 1.60 principally, fully, and absolutely; and that they are not of that especiall number of them, who partake and communicate in the most perfect worke, force, and effect of sauing grace.

CHAP, 8.

Of their meaning, who say, that the Elect onely are of the Church.

THis was the meaning of Wickliffe, Husse and others, who therefore define the Church to be the multitude of the Elect, not for that they thinke them onely to pertaine to the Church, and no others, but be∣cause they onely pertaine vnto it principally, fully, effectually, and finally, and in them only is found that which the calling of grace (whence the Church hath all her being) intendeth, to wit, such a conversion to God, as is joyned with finall perseverance, whereof others failing and comming short, they are onely in an inferiour and more imperfect sort, said to be of the Church.

The elect and chosen of God are of two sorts; some elect onely and not yet called; some both elect and called. Of the latter there is no question but they are the most principall parts of the Church of God. Touching the for∣mer, they are not actually of the Church, but onely secundùm praescientiam & praedestinationem, in Gods prescience, and predestination, who hath purposed what they shall be, and knoweth what they will be.

It is frivolous therefore, that a 1.61 Bellarmine, b 1.62 Stapleton and others of that faction alledge against vs, that the elect before they are called are not of the Church. For it is true, if they speake of actuall admission into the fellow∣ship of Gods people; but false, if they speake of the intent and purpose of Al∣mighty God, whereby they were chosen to be made his in this present world, before the world it selfe was made. Secundùm praescientiam saith Augustine, c 1.63 multi etiam qui apertè foris sunt, & haeretici appellantnr, multis & bonis Catho∣licis meliores sunt: In the prescience of God, many that are apparantly without, and named Heretiques, are better then many, and those good and right beleeuing Catho∣lique Christians. And in his tract vpon Iohn, Secundùm praescientiam, & praede∣stinationem, quam multae ovesforis, quam multi lupi intus? Quidest, inquit, quod dixi? Quam multae oves foris? quam multi luxuriantur casti futuri? quam mul∣ti * 1.64 blasphemant Christum credituri in Christum? & hi oves sunt, veruntamen mo∣dò alienam vocem audiunt, alienos sequuntur. Item quàm multi intus laudant blas∣phematuri? Casti sunt fornicaturi? stant casuri? & non sunt oves; de praedesti∣natis enim loquimur: According vnto Gods prescience and predestination, how * 1.65 many sheepe are there without, and wolues within? what is it, saith Augustine, that I said? How many sheepe are there without? how many are there that now wallow in all impurity and filthines, that hereafter shall be chast and vndefiled? How many now doe blaspheme Christ, which hereafter shall beleeue in Christ? and these are sheepe, yet for the present they heare the voyce of a stranger, and follow strangers: On the other side, how many are there now within, which presently praise God, that hereafter will blaspheme him? which now are chast, that hereafter will become im∣pure adulterers? now stand, that hereafter will fall? and these are not sheepe for we speake of the predestinate. It is true therefore that Wickliffe, Husse, Calvine, and others doe teach, that none but the elect doe pertaine to the Church in such sort as hath beene before expressed, and that all the electare of the Church ei∣ther actually, as they that are already called, or potentially and according to the purpose of Gods will, as they that are elect and not yet called.

CHAP. 9.

Of the difference of them that are in, and of the Church.

BY that which hath beene said, that none but the elect are of the Church in that principall and high degree before mentioned, wee may easily vn∣derstand their true meaning, and the truth of their meaning, who say that Hypocrities, wicked men, and castawaies, are in, but not of the Church. Puto (saith a 1.66 Augustine) me non temerè dicere alios sic esse in domo Dei, vt ipsi etiam sint domus Dei; alios sic esse in domo Dei, vt non pertineant ad compa∣gem domus, nec ad societatem frugiferae pacificae{que} iustitiae. I thinke I may very ad∣visedly and considerately say, some are in such sort in the house of God, that they also are the house of GOD; and that some are so in the house of God, that they pertaine not to the frame and fabricke of it, nor to the societie and fellowship of fruitfull and peaceable righteousnesse.

b 1.67 Of them that are in the Church there are three sorts. For there are some onely numero, some numero & merito, some numero, merito, & electione: that is, there are some, that only in externall profession; some that in profession and affecti∣on; and some that, in profession and affection with neuer altering resolution, ioy•…•… themselues to the companie of the beleeuers, and haue their hearts knit vnto God for euer. As, the elect of God called according to his purpose: these are intrinsecus & in occulto intus, as c 1.68 Augustine speaketh; and whosoeuer are thus in the Church, are most fully of the Church, and are of the speciall number of them, that communicate in the most pretious effects, and most happie benefits of effectuall and sauing grace. In the two former sorts many are in the Church, which though they be also of the Church, in d 1.69 that they haue fellowshippe in some outward things with the elect and chosen servants of God, yet princi∣pally, fully and absolutely are not of it, nor of that speciall number of those, that haue part in the benefits of effectuall and sauing grace.

CHAP. 10.

Of the visible, and invible Church.

HEnce it commeth, that we say there is a visible and invisible Church; not meaning to make two distinct Churches, as our adversaries falsly and maliciously charge vs, though the forme of words may seeme to insinuate some such thing, but to distinguish the diuers considera∣tions of the same Church: which though it be visible in respect of the profes∣sion of supernaturall verities reuealed in Christ, vse of holy Sacraments, order of Ministerie, and due obedience yeelded therevnto, and they discernable that doe communicate therein; yet in respect of those most pretious effects, and happie benefits of sauing grace, wherein onely the elect doe communicate, it is inuisible; and they that in so happie, gratious, and desireable things haue communion among themselues, are not discernable from others to whom this fellowship is denied, but are knowen only vnto God. That Nathaniell was an a 1.70 Israelite, all men knew; that he was atrue Israelite, in whom was no guile, Christ only knew.

The persons then of them of whom the Church consisteth are visible; their profession knowen euen to the profane and wicked of the world, and in this sort the Church cannot be inuisible, neither did any of our men teach that it is

or may be. For seeing the Church is the multitude of them that shall be saued, and no man can be saued vnlesse he make confession vnto salvation, (for faith hid in the heart and concealed doth not suffice) it cannot be but they that are of the true Church, must by the profession of the truth make themselues knowen in such sorte, that by their profession and practise they may be discerned from other men.

Notwithstanding, because the truth and excellency of the faith and profes∣sion of Christians, is not discerned by the light of nature, but of faith alone; the excellencie of this societie of Christians aboue other profane companies in the world, and their happinesse that are of it, is invisible, hidden, and vnknowen to naturall men, and is knowen only to them that are spirituall: and who they are that haue fellowshippe among themselues, not only in the profession of heaven∣ly verities and outward meanes of saluation, but also in the benefits of effectuall and sauing grace, is knowen neither to the naturall nor spirituall man, but to God alone.

If any man shall further vrge, that Luther, and some other that were in the be∣ginning of the reformation of the Church, did thinke the Church to bee some∣times inuisible, not only in those respects aboue specified, but euen in the truth of profession, and practise of those things that to saluation are necessarie, wee denie that any such thing can bee collected, out of any of their writings which they haue left vnto posterity. For how should there be a Church in the world, the perpetuity whereof they all most constantly defend, and none found to pro∣fesse the sauing truth of God which all are bound to doe that looke for saluati∣on? But this surely both they and we doe teach, that though alwaies the open, knowen, and constant profession of saving truth, bee preserved and found a∣mongst men, and the ministerie of saluation continued and knowen in the world, (For how should there be a Church gathered without a ministerie?) that yet sometimes errors and heresies so much preuaile, that the most part not onely of them that apparantly are without, but euen of them also that hold and possesse great places of office and dignitie in the Church of God, either for feare, flatterie, hope of gaine, or honour, or else misseled through simplicitie, or directly falling into errour and heresie, depart from the soundnesse of Christian faith, so that the sincerity of religion is vpholden, and the truth of the professi∣on of Christians defended and maintained, but only by some few, and they mo∣lested, persecuted, and traduced, as turbulent and seditious men enimies to the common peace of the Christian world. In this sense then the Church is said to be sometimes invisible, not because there are none seene, knowen, or found that professe the truth of God; but because euen in that company which is the true church of God, many and those the greatest are carried into errour, so that but some few, and they such, as (if we should judge by outward appearance) are most vnlike to vphold and maintaine the truth, are left to defend the same; mul∣titude, authority, reputation and opinion of greatnes in others, obscuring them in such sort, that they which measure things by outward appearance, can pos∣sibly take no notice of them. This was the state of the Christian world in the time of Athanasius, when in the b 1.71 Councell of Seleucia and Ariminium; the Nicene faith was condemned, and all the Bishops of the whole world carried a∣way with the sway of time fell from the soundnesse of the faith, onely Athana∣sius excepted, and some few confessors that sub Athanasii nomine ex•…•…labant, as Hierome noteth writing against the Luciferians; Ingemuit totus orbis, & miratus est se factum esse Arrianum: The world powred foorth sighes, maruailing how it was become an Arrian. At that time it was, when c 1.72 Hilarius writing against Au∣xentius Bishop of Millaine, complained that the Arrian faction had confounded all, and therefore admonished all men to take heede, how they suffered them∣selues to be led with outward appearances: Malè vos parietum amor cepit; ma∣lè ecclesiam Dei in tectis aedificiis{que} veneramini; malè sub his pacis nomen ingeritis;

anne ambigu•…•…m est inijs Antichristum esse sessurum? montes mihi, & syluae, & la∣cus, & carceres, & voragines sunt tutiores, in his enim Prophetae manentes aut de∣mersi prophet abant. It is not well, saith he, that you are in loue with walls, that you esteeme the Church in respect of houses and buildings, and in and vnder those shewes and outward appearances, pretend and vrge the name of peace: Is there any doubt of Antichristes sitting in these places? The Mountaines, the Woods, the Lakes, the prisons, the deepe pittes and deuouring gulfes, seeme to me more safe. For in these the Prophets either remaining, abiding, & making them their dwelling places, or as it were drowned and ouerwhelmed in them, prophesied in old time. And to this pur∣pose it is that d 1.73 Augustine writeth, most aptly distinguishing betweene the starres of heauen, and the sands of the sea, according to the number whereof God promised Abraham that his seed should be. Ecclesia aliquandò obscu∣ratur, & tanquam obnubilatur multitudine scandalorum, sed etiam tunc insuis firmissimis eminet, qui sunt quasi stellae coeli in semine Abrahae, at multitudo illa carnalium & infirmorum fidelium, quae quasi arena maris est: aliquandò tranquil∣litate temporis, libera & quieta apparet, aliquandò autem tribulationum & tenta∣tionum fluctibus operitur, atque turbatur. The Church of God, saith he, some∣times is obscured, darkened, and as it were ouer-shadowed with the multitude of of∣fences and scandals that are found in it, yet euen then doth it appeare and shew it self in those worthies of most strong and constant resolution, which are as the starres of heauen among those of Abrahams seede and posterity; but for the multitude of weake and carnall Christians, which is like to the sand on the sea shore, in peaceable times they are free, and quiet, but in dangerous times troubled, couered, and hidden with the waters, and raging waues of tribulation and temptation.

This and no other thing our Divines meant, that affirmed the Church to bee sometimes invisible, and therefore it is most true that e 1.74 Bellarmine noteth, that many of his companions haue taken much needlesse paine in proouing against vs the perpetuity of the Church, which (as he confesseth) none of vs euer de∣nied; but it is as true that he also laboureth in vaine, in proouing that there is, and alwayes hath beene a visible Church, and that not consisting of some few scattered Christians without order of Ministery, or vse of Sacraments; for, all this we doe most willingly yeeld vnto, howsoeuer perhaps some few haue been of opinion, that though all others failing from the Faith, the trueth of GOD should remaine onely in some few of the Laitie, yet the promise of Christ con∣cerning the perpetuitie of his Church, might still be verified.

This question was disputed by f 1.75 Occham, and g 1.76 Cameracensis, long before our times, & who knoweth not that h 1.77 Cardinall Turrecremata, and other great Di∣vines haue beene of opinion, that during the time that Christ was touching his body in the graue, all the Apostles being fallen from the Faith, the same con∣tinued in the blessed Virgin alone; but these disputes wee leaue to them that are delighted in them, resting in the assured and vndoubted perswasion of the truth of these things which wee haue deliuered touching the visibility, and invisibility of the Church; by which it may easily appeare, in what sense the Church may be said to be sometimes invisible, and how the same Church is at the same time, both visible and invisible in diuers respects.

CHAP. 11.

Of the divers titles of the Church, and how they are verified of it.

HAuing thus declared the diuerse considerations of the Church of God, and the different conditions of them that are of it; for our better directions, left we mistake and misapply those things that are spoken of it, we must further obserue that the names and titles giuen vnto it are of two sorts: for there are some that are verified of it in respect of the whole considered generally, and as it comrehendeth all those that; con∣curre in the same intire profession of heauenly verities, and outward meanes of saluation, though they be of very divers, different, and contrary condition; so it is named, a 1.78 a great house, wherein there are vessels of honour and dishonour, in b 1.79 which there are that walke according to the rule of Christianity and c 1.80 worthy of God; and d 1.81 others that walke inordinately. It is named e 1.82 a field, in which is wheate mingled with tares: It is a f 1.83 floore, in which there is wheate and chaffe: It is a g 1.84 company of Virgins attending the comming of the bridegrome, whereof some are wise, hauing oyle in their lampes, others foolish, hauing none: It is a h 1.85 net cast into the sea, that gathereth into it good fishes and bad. i 1.86 Other names and titles there are, which are not verified of the Church considered generally in all her parts, but onely in respect of some parts, and those the best and principall; so it is named the k 1.87 spouse of Christ, and the wife of the Lambe, a l 1.88 royall Priest∣hood, an holy nation, and a peculiar people, the Loue of Christ, all faire, vndefiled, and without spot, the onely Do•…•…, an orchard inclosed, a Well sealed vp, a fountaine of liuing water, a Paradise with all precious, delectable, and desireable fruit, and that nothing may be added to the honour of it: It is the mysticall body of Christ, which he doth animate, formalize, and quicken with his owne spirit: n 1.89 of this bo∣dy the wicked are not members, though they bee members of the body of the Church generally considered. It is therefore 〈◊〉〈◊〉 vaine dispute be∣tweene them that say, they are members of the mysticall body of Christ, though not liuing members, and them that say, they are parts, but not mem∣bers: For they are neither parts, nor members, of the mysticall body of Christ, m 1.90

though they be both in respect of the body of the Church considered generally. And it is false that o 1.91 Bellarmine affirmeth, that we require inward qualities to make a man to be of the Church, thereby making it vnknowen, who are that Church, to whose authoritie and direction the Lord commandeth vs to submit our selues. For we doe not require inward qualities in a man, before hee can be at all of the Church; but before hee can bee fully, & of the mysticall bodie of Christ. We say therefore that all they are of the Church that outwardly hold the faith of Christ; and that that society wherein the sincere outward professi•…•… of the truth of God is preserued, is that true Church of God, whose comm•…•…∣on we must imbrace; that happy mother, in whose wombe we are conceiu•…•…, with whose milke we are nourished, & to whose censures we must submit our selues. And so it is vntrue that the same Bellarmine imputeth vnto vs, charging vs that we affirme that none of the priviledges, which Christ hath bestowed on his Church, do pertaine to the Church generally considered, but only to that more speciall nūber of the elect of God, who cōmunicate in the benefits of effe∣ctual & sauing grace; which who they are is known to none, but God only. For though we know they were all granted for their sakes, & do benefit them only, yet we say not that they pertaine only vnto them. For whereas there are 4 sorts of things pertaining and belonging to the Church, to wit; First, the promises of euerlasting loue & mercie; secondly, the knowledge of God, and meanes of saluation; thirdly, the ministery and dispensation of the word and sacraments; and fourthly, the performance of such duties as God requireth; The first sort of things pertaine onely to the more speciall number of the elect of God; the second to the whole multitude of Christians in generall; the third, to such as are lawfully called thereunto; the fourth, if they be generall duties, pertaine to all; if speciall, to speciall degrees and sorts of men in the Church, according to their severall differences. Thus then wee see the divers considerations of the Church, and the different condition of them that doe pertaine to it, & of whom it doth consist; notwithstanding all which differences, for that they all concurre in the same holy profession, and vse of the same happy meanes of saluation, they make one holy Catholicke Church, in which onely the light of heauenly trueth is to be sought, where only grace, mercie, remission of sinnes, and hope of e∣ternall happinesse are found. p 1.92 Sola Catholica Ecclesia est quae verum Dei cul∣tum retinet; hic autem est fons veritatis, hoc est domicilium fidei, hoc templum Dei, quod si quis non intrauerit, vel à quo si quis exierit, à spe vitae ac salutis aeternae alie∣nus est. It is only the Catholicke Church that hath the true worship and seruice of God; this is the welspring of trueth, the dwelling place of faith, the temple of God, in∣to which whoso entreth not, and from which whoso departeth, is without all hope of life and eternall saluation.

CHAP. 12.

Of the diuers sorts of them that haue not yet entred into the Church.

THey that haue not entred into this societie are of two sorts; Infidels and Catechumens; that is, infidels, and such as, though they be beleeuers, are not yet baptized. The former are without, of whom the Apostle speaketh when hee pronounceth, that hee hath nothing to doe to iudge them that are without. The latter, for that they make profession of the trueth of God, and with longing desires thirst after the full enjoying of the blessed com∣munion of the Saints of God, wishing for nothing more then by baptisme to be admitted into the family of Christ, and houshold of faith, are in vestibulo pieta∣tis as a 1.93 Nazianzen noteth, and are like children formed and fashioned in the wombe and come to the birth, though not yet brought foorth.

b 1.94 And therefore the constant resolution almost of all Diuines is, and hath beene, that if without contempt and neglect, by any vnauoidable impediment, they bee hindered from enjoying the benefite of this sacramentall assurance of their adoption, they doe, notwithstanding the want thereof, liue and die in the state of saluation. These therefore are within, as the Apostle speaketh, though not by that solemne, outward, and sacrament•…•… admission which they doe de∣sire, yet in desire, purpose and preparation fitting them vnto it, which is so farre forth necessarie to, saluation, that no man euer was, or shall be saued, that either wilfully neglected or contemned the same.

And therefore it is not without great cause, that Nazianzen in the place a∣boue mentioned taxeth the folly of some in his time, who for that they knew the greatnesse of the benefit of grace which is receiued in baptisme, which, by no other meanes in so full and ample sort is bestowed on the sc•…•…nes of men, lest, by the euils they might through humane frailtie easily runne into, they should fall from it, which could not in the same degree and measure be recouered a∣gaine, deferred and put off their baptisme as long as they could, so that c 1.95 some were lifted vp to Bishops chaires, before by baptisme they had set one foote within the doores of the house of God: not considering, as he wisely obserueth, that while they sought so providently to auoide the danger of loosing the bene∣fits once receiued in Baptisme, they did runne into as great or greater danger, neuer to receiue the same: And that, if the feare of loosing the benefite of the grace of Baptisme once receiued may cause vs iustly to deferre the seeking and obtaining of it, we may with as good reason deferre and put off to be Christians at all, lest happily in time of persecution and triall we might fall away. This was the fault of sundry in the Primitiue Church; and which was yet more to be condemned, many did therefore differre and put off their Baptisme, that so whatsoeuer evill things they did in the meane time, might in that Lauer of new birth be washed away, thereby taking greater liberty to offend, for that they had so present meanes of full remission, and perfect reconciliation; so making that which was ordained against sinne, and for the weakening and ouerthrow of it, to be an encouragement thereunto, and to giue life and strength vnto it.

Seeing therefore wee are but in vestibulo pietatis, while we remaine vnbap∣tized, and our feete stand but in the outward courts of the Lord of hostes, wee must not rest till we enter into his holy habitation, till wee may looke into the holiest, of all, and behold his glorious presence in the middest of his Saints. * 1.96

CHAP 13.

Of the first sort of them, that, after their admission into the Church of God, doe voluntarily depart and goe out from the same.

THey which, after their entrance and admission into the house of God, depart and goe out againe, are of two sorts; For either they depart of themselues, leauing the fellowship and forsaking the faith, as Schisma∣tikes, and Heretikes; or else they are cast out by the censures of the guides of the Church, for their wicked, vngodly, and scandalous conuersation, as excommunicate persons, and such as are enjoyned publike penance.

Concerning the first sort, a 1.97 Schismatikes are they that breake the vnitie of the Church, and refuse to submit themselues, and yeeld obedience to their law∣full Pastours and guides, though they retaine an entire profession of the trueth of God; as did the Luciferians & some others in the beginning of their Schisme, though for the most part the better to justifie their Schismaticall departure from the rest of Gods people, Schismatikes doe fall into some errour in matters

of faith. This is the first sort of them that depart and goe out from the Church of God, and company of his people, whose departure yet is not such, but that notwithstanding their Schisme, they are and remaine parts of the Church of God. For whereas in the Church of God is found an entire profession of the sauing trueth of God, order of holy Ministery, Sacraments by vertue thereof administred, and a blessed vnitie and fellowship of the people of God, knit toge∣ther in the bond of peace, vnder the commaund of lawfull Pastours and guides, set over them to direct them in the wayes of eternall happinesse; Schismatikes, notwithstanding their separation, remaine still conioyned with the rest of Gods people in respect of the profession of the whole sauing trueth of God, all out∣ward actes of Religion and Diuine worship, power of order, and holy Sacra∣ments which they by vertue thereof administer, and so still are and remaine parts of the Church of God: but, as their communion and coniunction with the rest of Gods people, is in some things onely, and not absolutely in all, wherein they haue and ought to haue fellowship; so are they not fully and absolutely of the Church, nor of that more speciall number of them, that communicate in∣tirely and absolutely in all things necessary, in which sense they are rightly deni∣ed to be of the Church; which I take to be their meaning that say they are not of the Church.

CHAP. 14.

Of the second sort of them that voluntarily goe out from the people of God.

HEretikes are they that obstinately persist in error contrary to the Churches faith; so that these doe not onely forsake the fellowship but the faith also; and therefore of these there may be more question, whether, notwithstanding their hereticall division, they still continue in any sort parts of the Church of God. But this doubt in my opinion is easily resolued. a 1.98 For in respect of the profession of sundry diuine verities, which still they retaine in common with right beleeuers, in respect of the power of order, and degree of ministery, which receiuing in the Church they carry out with them, and sacraments which by vertue thereof they doe administer, they still pertain to the Church. But for that they hold not an entire & full professiō of all such sauing trueths, as to know and beleeue is necessary vnto saluation, b 1.99 for that their Pastours and Priests, though they haue power of order, yet haue no power of jurisdiction, neither can performe any acte thereof, for that they retaine not the vnity of the spirit in the bond of peace, they are rightly de∣nied to be of the Church: not for that they are not in any sort of it, but for that they are not fully and absolutely of it, nor of that more speciall number of them, which communicate in all things wherein Christians should. This more speciall number of right beleeuing Christians, is, for distinction sake, rightly named the Catholike Church, because it consisteth of them only, that without addition, diminution, alteration, or innouation, in matter of doctrine, hold the common faith once deliuered to the Saints, and without all particular or pri∣uate diuision or faction, retaine the vnitie of the spirit in the bond of peace.

c 1.100 To this purpose is it that Saint Augustine against the Donatists, (who therefore denied the baptisme of Heretikes to be true Baptisme, and did vrge the necessity of rebaptizing them that were baptized by them, for that they are out of the Church) doth shew that all wicked ones, feined Christians, and false hearted hypocrites, are secluded from the Church of God, considered in her best and principall parts, and in the highest degree of vnitie with Christ her mysti∣call head, aswell as •…•…retikes and Schismatikes. As therefore all they that out∣wardly professe the trueth, and hold the faith of Christ, without schisme or he∣resie, are of the Church, and are within as the Scripture speaketh, d 1.101 yet are not all ofthat more speciall number of them that are intrinsecus & in occulto intus, but in more generall sort: So likewise Heretikes and Schismatikes, though they be not of that speciall number of them that in vnity hold the entire pro∣fession of diuine trueth, are of the Church generally considered, and of the num∣ber of them that professe the trueth of God reuealed in Christ. And this surely Augustine most clearely deliuereth.

For when the Donatists did obiect that Heresie is an harlot, and that, if the baptisme of Heretikes bee good, sonnes are borne to God of heresie, and so of an harlot, than which, what can be more absurde, & impious; e 1.102 his answere was, that the conuenticles of Heretikes doe beare children vnto God, not in that they are diuided, but in that they still remaine conjoyned with the true and Catho∣like Church; not in that they are Heretikes, but in that they professe and pra∣ctise that, which Christians should, and doe professe and practise.

It is not therefore to be so scornefully rejected by Bellarmine, Stapleton, and others of that faction, that we affirme that both Heretikes and Schismatikes are in some sort, though not fully, perfectly, and with hope of saluation, of the Church; seeing Augustine, in the iust and honourable defence of the Churches cause against Heretikes, did long since affirme the same, not doubting to say, that Heretikes remaine in such sort conioyned to the Church, notwithstanding their Heresie that the true Church in the midst ofthem, and in their assemblies by Baptisme ministred by them, doth beare and bring forth children vnto God. The not conceiuing whereof gaue occasion to Cyprian and the African Bishops, of errour, and afterwards to the Donatists of their heresie, touching the rebap∣tization of them that were baptized by Heretikes. For seeing there is but •…•…e Lord, one faith, one Baptisme, seeing God gaue the power of the keyes, and the dispensation of his word and sacraments onely to his Church, if Heretikes bee not of the Church, they doe not baptise.

This their allegation they amplified and enlarged from the nature and con∣dition of heresie and Heretickes, and the high pretious and diuine qualitie, force, and working of the sacraments; thereby endeauouring to shew, that so excel∣lent meanes, pledges, and assurances of our saluation cannot be giuen by the hands of men so farre estranged from God. f 1.103 There is, say they, one faith, one hope, one Baptisme, not among heretikes, where there is no hope, and a false faith where all things are done in lying, false, and deceiueable maner, where he adiureth Sa∣than, that is the vassall of Sathan, and possessed of the diuell. Hee proposeth the sacramentall demaunds and wordes of holy stipulation, whose mouth & wordes send forth a canker; He giueth the faith, that is himselfe an infidell; Hee giueth remission of sinnes, that is himselfe most wicked and sinfull; Antichrist bapti∣zeth in the name of Christ; he blesseth, that is himselfe accursed of God; hee promiseth life, that is, himselfe dead; he giueth peace, that is himselfe an enimy to peace, he calleth on the name of God, that is a blasphemer of God; he admi∣nistreth and executeth the holy office of Priesthood, that is profane; he prepa∣reth, furnisheth, and attendeth the Altar of God, that is a sacrilegious person.

All which objections, howsoeuer carrying a faire shew at the first sight and view, yet are most easily answered, if wee consider, that heretikes, notwith∣standing their heresies, doe in some sort still pertaine to the Church, and so consequently haue that degree, order, office, ministerie, and calling which is ho∣ly, by vertue whereof they doe administer the holy Sacraments; euen as in the true and Catholique Church, many wicked ones are found, that are no lesse the vassals of Sathan, and possessed of the diuell, dead in sinne, accursed of God, pro∣fane, sacrilegious, and enemies of peace, than heretikes and •…•…hismatikes, who yet for that they haue that order, office, and degree of ministerie, which is holy, doe no lesse, nor with lesse effect, administer the holy Sacraments, than they that are the samplers of all sanctitie, pietie and vertue.

g 1.104 Whereupon the schoolemen rightly note, that there are foure sorts of Mi∣nisters, to wit, good; secretly bad, openly and apparantly wicked, but not put from their office and place, nor cast out of the Church; and lastly such as are de∣priued of their office, and dignitie, and remoued from the happie fellowship of right beleeuers. The first administer the Sacraments with benefite, profit, and good to themselues & others. The second with benefit to others but not to thē∣selues. The third with hurt to themselues and scandall to others, but yet to the euelasting good of them that receiue them, if the fault be not in them∣selues. The fourth administer those Sacraments that are holy, & in their owne nature the meanes, pledges, & assurances of saluation, but without any benefit to thēselues, or others, because they are in diuision and schisme: h 1.105 Whereas no∣thing, though neuer so good & excellent, is aualeable to their good, that are out of the vnitie, the people of God should haue among themselues. i 1.106 If I giue my body to be burned, and haue not charitie, it profiteth me nothing, saith the Apostle.

CHAP. 15.

Of them whom the Church casteth out by excommunication.

HItherto we haue treated of such, as, being once of the Church, of them∣selues goe out from the companie of right beleeuers, by schisme, or heresie. Now it remaineth to speake of them whom the Church ca∣steth out by excommunication. Excommunication is that sentence of the Church, whereby shee ejecteth and casteth out wicked sinners out of her communion. Which communion what it is, and wherein it consisteth, that we may the better vnderstand, wee must obserue, that communion is sometimes taken for hauing the same things in common, and sometimes for mutuall doing and receiuing good to and from each other. In the former sense the commu∣nion of the Church is of two sorts; outward and inward. The outward consisteth in those things, which all they that are of the Church haue in common, as the profession of the trueth reuealed in Christ, and the Character of Baptisme, which as a note distinctiue separateth Christians from Infidels and vnbeleeuers. The inward consisteth in those things, which only the best parts of the Church haue in common, as faith, hope, loue and the like.

The Communion of the Church in the later sense consisteth in a mutuall and enterchangeable course of action, whereby the parts thereof doe and receiue good to and from one another, one supplying the want and defect of another. This is of two sorts: Publike and private. The publike consisteth, first in the prayers which the Church powreth foorth for euerie the least and most con∣temptible member thereof; thereby obtayning of God, the giuing, supply, and continuance of all necessary good, ioyned with a most happie protection keep∣ing them from falling into those evils they are subiect vnto; Secondly in the dis∣pensation of Sacraments by the hands of her Ministers: Private, in mutuall con∣uersation of one man with another.

a 1.107 Excommunication doth not depriue the Excommunicate, of the former kinde of communion. For, euerie sentence of excommunication is either iust, or vniust. If it be vniust, they may still retaine all those things which the best parts of the Church haue inward or outward, as sometimes it falleth out through the prevailing of factious, seditious, and turbulent men, that the best men are vniust∣ly and vndeseruedly cast out of the true Church, as b 1.108 Austine noteth; who though they neuer be permitted to returne againe and reenter, yet if they conti∣nue without gathering any conuenticles, or broaching of heresies, and still loue, professe, and seeke to promote what in them lyeth, the trueth of God which is holden and professed in the Church of God, from the assemblies whereof they are vniustly excluded and banished, who dare denie them to be of the Church? And therefore c 1.109 Bellarmine himselfe, though he make shew as if he meant to proue that excommunicate persons are not of the Church, as he endeuoureth to doe that Heretikes and Schismatikes are not, yet hee altereth the matter cleane, and saith only they are not in the Church, corpore & externâ communicatione, as if hee would only proue that they are excluded from the meetings and assem∣blies of the Church, and conuersing with the people of God. There is there∣fore no doubt but that they are of the Church, and that, if they patiently endure these indignities, iniuries and wrongs, they shall be highly rewarded of Almigh∣ty GOD: but, saith Bellarmine, they are not of the Church corporally, and in out∣ward Communion; then which, what could be more friuolously spoken? For who maketh any doubt, but that they are thrust out of the assemblies, so that they may not be bodily present when the people of God doe meete together, to performe the acts of diuine worship; but that therefore they are not properly of the visible Church, who that advisedly considereth what he saith, would ever say? Seeing they haue still the communion, which onely is essentiall and maketh a man to be of the Church, in that they haue all those things, both inward & out∣ward, which the best among them that remaine not eiected haue, as faith, hope, loue, and profession of the whole truth of God, the character of baptisme, obe∣dient and humble submission to their lawfull superiors; which things and no o∣ther are required to make a man to be of the Church. For, the performance of holy duties is an action of them that are already of the Church, and doth not make a man to be of the Church. Yea the performance of these duties is a thing of that nature, that by violence and the vniust courses holden by wicked men, wee may be hindred from it without any fault of ours.

If the sentence of excommunication be iust, yet it doth not cut the excommu∣nicate off from the mysticall body of Christ, but doth presuppose that they haue already cut off themselues, or that, if this sentence being duely and aduisedly pronounced make th•…•… not relent, but that still they hold out against it, they will cut off themselues▪ and depriue themselues of all inward grace and vertue. From the visible Church of Christ it doth not wholly cut them off▪ for they may and often doe retaine the entire profession of sauing trueth, together with the Character of Baptisme, which is the marke of Christianitie, and so farre forth notwithstanding their disobedience still acknowledge them to be their lawfull pastours and guides, by whose sentence they are excommunicate, that they would rather endure and suffer any thing, thē schismatically ioyne themselues to any other communion. It doth therefore onely cut them off, from communica∣ting with the Church in the performance of holy duties, and depriue them of those comforts which by communicating in the sacraments, &c. they might haue enioyed.

This excōmunicatiō is of two sorts; the greater and the lesser. The greater put∣teth the excōmunicate frō the sacrament of the Lords body & blood, & depri∣ueth them of all that cōfort and strength of grace, which from it they might re∣ceiue, it denieth to thē the benefit of the Churches publick prayers, & so leaueth thē to thēselues as forelorn & miserable wretches, without that assistāce, pre∣sence,

& protection which frō God she obtaineth for her obedient children. Whence it is, that they are said to be deliuered vnto Sathan, because they are left (naked, & void of all meanes to make resistance) vnto his will & pleasure: & as if this were not enough, they are denied that solace which they might finde in the company and conversation of the people of God; who now doe no lesse flye from them, than in olde time they did from the Lepers, who cryed, I am vncleane, I am vncleane. The lesser excommunication excludeth onely from the Sacramentall pledges, and assurances of Gods loue, which, when it is pronounced against them that stubbornely stand out, and will not yeeld them∣selues to the Churches direction & disposition, is properly named excommu∣nication; but when it is pronounced against them that yeeld when they haue offended, and seeke the blessed remedies of the euils they haue committed, it is not so properly named excommunication, but it is an act of the discipline of repentance, and of that power and authority which Christ left vnto his Church, whereby shee imposeth and prescribeth to her obedient chil∣dren, when they haue offended, such courses of penitency, whereby they may obtaine remission of their sinnes, and recouer the former estate from which they are fallen.

CHAP. 16.

Of the errours that are and haue beene, touching the vse of the discipline of the Church, in punishing offenders.

TOuching this discipline of repentance and power of the Church in ordering offenders, and the vse thereof, there are, and haue beene sun∣dry both errours and heresies. The first of the Pelagians in former times, & the Anabaptists in our times, who for euery the least imper∣fectiō cast men out of their societies, denying that any are or can be in, or of the Church, in whom the least imperfection is found. Which if it were true, there should be no Church in the world; all men being subject to sinne and sinfull imperfection, that either are or haue beene. For it is a vaine dispute of the Pelagians, whether a man may be without sinne or not; whereof see that which a 1.110 Augustine and b 1.111 Hierom haue written against the madnesse and folly of those men. * 1.112

For confirmation of their errour touching absolute perfection, they alleage that of the c 1.113 Canticles, Thou art all faire my Loue, and there is no spot in thee: And that of the Apostle to the d 1.114 Ephesians; that Christ gaue himselfe for his Church, that he might make it to himselfe a glorious Church, not hauing spot or wrinkle, but that it should be holy, and without blame. For answere wherevnto, first we must remember that which formerly was obserued, to wit, that sundry glorious titles are giuen to the Church, which agree not to the whole totally conside∣red, but to some parts onely; so it is said to be faire, glorious, and without spot or wrinkle, not for that all or the most part of them that are of the Church are so, but because the best and principall parts are so; and for that the end, intent, and purpose of the gift of grace giuen to the Church is to make all to be so, if the fault be not in themselues. Secondly, we must obserue that there is a double perfection, purity, and beauty of the Church without spot or wrinkle, to wit, ab∣solute; and according to the state of this life. The first is not found in any a∣mong the sonnes of men, while they are clothed with the body of death. And therefore if we speake of that absolute purity, and perfection, the Church is said to be pure, all faire, and to haue no spot or wrinkle, f 1.115 not for that actually, and presently it is so, but for that it is prepared to be so hereafter, as Augustine fitly •…•…teth. The second kinde of purity, which is not absolute, but according to the state of this life, consisteth herein, that all sinnes are avoyded, or repented of, and in Christ forgiuen, and his righteousnesse imputed. In this sense the

Church is now presently pure, and vndefiled, and yet not free from all sinfull imperfection, as the Pelagians and Anabaptists vainely and fondly imagine, con∣trary to all experience, and the wordes of the Apostle, If wee say wee haue no sin, we deceiue our selues, and there is no trueth in vs.

The second errour, touching the power of the Church in the ordering of sin∣ners, and the vse thereof, was that of the g 1.116 Novatians, who refused to reconcile, and restore to the Churches peace, such as grievously offended, but left them to the iudgment of God, without all that comfort which the sacraments of grace might yeeld vnto them; and if any fell in time of persecution, and denied the faith, how great and vnfained soever their repentance seemed to bee, they suffe∣red them not to haue any place in the Church of God. The third of certaine of whom * 1.117 Cyprian speaketh, that would not reconcile nor restore to the Churches peace, such as foradultery were cast out.

The fourth, of the i 1.118 Donatistes, who would not receiue, into the lap & bo∣some of the Church, such as hauing in time of persecution, to saue their owne liues, deliuered the bookes and other holy things into the hands of the perse∣cutors, did afterwards repent of that they had done, and with teares of repen∣tant greefe seeke to recouer their former standing in the Church of God againe; yea they proceeded so farre in this their violent and passionate zeale, that they abandoned the societie of them that did, held them not Christians, and rebapti∣sed them which came from them, to their pretended purer societies.

The fift of the k 1.119 Luciferians, who received men returning from heresie to the Catholique faith, without rebaptization, and enioyned them penitence, & gaue them imposition of hands. But Bishops that had beene drawne into heresie, they would not admitte, vnlesse they forsooke their office and ministerie: against these, Hierom writeth his booke against the Luciferians. All these did erre, vr∣ging overmuch the Church discipline in casting off the wicked, and not admit∣ting the vnworthy, to her happie fellowshippe.

CHAP. 17.

Of the considerations moouing the Church, to vse indulgence towardes offenders.

BVt the true Church admitteth and receiveth all, that with sorrowfull re∣pentance returne and seeke reconciliation, how great soever their offen∣ces haue beene: not forgetting to vse due severitie, which yet shee some∣time remitteth, either vpon due consideration, or of negligence. The due and iust consideration moouing the Church to remitte something of her wonted severitie, is either priuate, or publique perill. Private, as when the par∣tie beeing of a tender, timorous, and relenting disposition, if hee bee procee∣ded with rigorously, is in daunger to fall into despaire, or to bee swal∣lowed vppe with ouermuch sorrow. In this case the l 1.120 Apostle, hauing ex∣communicated the incestuous Corinthian, writeth to the Church of Co∣rinth, speedily to receiue him againe, least hee should be swallowed vp with overmuch griefe: and in this sorte the auncient Bishoppes were wont to cut off great parts of enioyned penance; which remission and relaxation,

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was called an indulgence. n 1.121 Out of the not vnderstanding whereof, grew the popish pardons, and indulgences. Publike perill is then, when the multitude, au∣thority, and prevailing of the offenders is so great, as that if they be cut off, and separated from the rest, a schisme may iustly bee feared, without hope of any good to be effected thereby; in this case there is iust cause why the Church for∣beareth to proceede to excommunication. n 1.122 For whereas the end of excom∣munication is, that evill doers being put from the company of right beleeuing Christians, and forsaken of all, may be made ashamed of their evill doing, and so brought to repentance, this cannot be looked for, when the multitude of offen∣ders hath taken away all shame.

These are the due and iust motiues, which cause the Church sometimes to forbeare to punish with that extremitie, which the qualitie and condition of the offenders fault may seeme to require. But sometimes of negligence, not led by any of these considerations, shee omitteth the due correction of such as haue offended God and scandalized his people. So the o 1.123 Corinthians before the Apostles Letter written vnto them, suffered an incestuous person, & seemed not much to be mooued with so vile a scandall. And the like negligence is of∣ten found in the Churches of God, which notwithstanding their fault in this be∣halfe continue the true Churches of God still; p 1.124 and priuate men may com∣municate with them that through the Churches negligence are thus tolerated and suffered, and that both in publique actes of religion, and priuate conuersati∣on, without being partakers of their sinnes, if they neither doe the same things, nor approue, like, and applaud them that doe, and if they neglect not by all good meanes, to seeke their correction and amendment.

CHAP. 18.

Of their damnable pride, who condemne all those Churches wherein want of due execution of discipline, and imperfections of men are found.

THere are and haue beene alwayes some, who possessed with a false opi∣nion of absolute sanctitie, and spotlesse righteousnesse, reiect the socie∣ties and companies of them in whom any imperfection may be found; which was the furious zeale of the Pelagians in old time, and the A∣nabaptists in our time. Others there are, which, though they proceede not so farre, yet denie those societies of Christians to be the true Churches of God, wherein the seueritie of discipline is so farre neglected, that wicked men are suffered, and tolerated without due and condigne punishment. These, while they seeme to hate the wicked, and flie from their companie for feare of contagion, doe schismatically rent, and inconsiderately diuide themselues from the bodie of Gods Church, and forsake the fellowship of the good, through immoderate hate of the wicked. Both these doe dangerously and damnably erre; the first in that they dreame of heauenly perfection to be found amongst men on earth, whē as contrariwise the Prophet a 1.125 Esay pronounceth, that all our righteousnesse is

like the polluted and filthy ragges of a menstruous woman. And ^b David desireth of * 1.126 Almighty God, that he will not enter into iudgement with him, for that in his sight no flesh shall be iustified: And Augustine denounceth a woe against our greatest perfections, if God doe straitly looke vpon them. The later, though they doe not require absolute and spotlesse perfection in them that are in and of the Church, yet thinke it not possible that any wicked ones should bee, found in so happie & blessed a societie: not remembring that the Church of God is compa∣red to c 1.127 a Nette, that gathereth into it all sorts of fishes great and small, good and badde, which are not separated one from another, till they be cast out vpon the shore; that it is like a d 1.128 field sowen with good seede, wherein the enuious man sow∣eth tares; like a e 1.129 floore wherein wheate and chaffe are mingled together; like the f 1.130 Arke of Noah, wherein cursed CHAM was aswell preserued from drow∣ning as blessed SEM.

But they will say, there may be Hypocrits, who, for that their wickednes is not knowne, cannot be separated from them who in sincerity serue and worship God; but if their wickednesse breake foorth, that men may take notice of it, ei∣ther they are presently reformed, or by the censures of the Church cut off from the rest: which course if it be not so holden, but that wicked ones without due punishment be suffered in the middest of Gods people, those societies wherein so great negligence is found, cease to bee the true Churches of God, and wee may and must diuide our selues from them. This was the errour of the g 1.131 Dona∣tistes in former times, and is the errour of certain proud & arrogant Sectaries in our time. But if the Church of God remained in Corinth, h 1.132 where there were diuisions, sects, emulations, contentions, and quarrels, i 1.133 and going to law one with a∣nother for every trifle, end that vnder the infidels; where that k 1.134 wickednesse was tole∣rated, and winked at, which is execrable to the very heathens; where l 1.135 Paules name and credite was despitefully called in question, whom they should haue honou∣red as a father; m 1.136 where the resurrection of the dead, which is the life of Christi∣anity was with greate scorne denied; who dare deny those societies to bee the Churches of God, wherein the tenth part of these horrible evills and abuses is not to be found? We see then the difference betweene the turbulent disposition of these men, and the milde affection of the Apostle of Christ, who writing to the Corinthians, and well knowing to how many evils and faults they were sub∣iect, yet doth not thunder out against them the dreadfull sentence of Anathema, exclude them from the kingdome of Christ, or make a diuision & separation frō them, but calleth them the Church of Christ, and society of Saints. What would these men haue done, if they had liued amongst the Galathians, who so far adulte∣rated the Gospell of Christ, that the Apostle pronounceth that they were n 1.137 bewit∣ched, and if they still persisted to ioyne circumcision and the workes of the law with Christ, they o 1.138 were fallen from grace, and Christ could profite them nothing; whom yet the Apostle acknowledgeth to be the Church of God, writing to the Church which is at Galathia?

Excellent to this purpose is the counsaile of Augustine in his third book against Parmenian & second chapter, which he giueth to all that are of a godly & peace∣able disposition, vt misericorditer corripiant, quod possunt, quod non possunt patien∣ter ferant, & cum dilectione gemant & lugeant, donec aut emendet Deus ac corri∣gat, aut in messe eradicet zizania, & paleas ventilet. That with mercifull affection they should dislike, reproue, & correct, asmuch as in them lyeth, what they find to bee amisse; what they cannot amend, that they should patiently endure & suffer, and in lo∣uing sort bewaile & lament, till either God doe here in this world correct and amend it, or otherwise in that great harvest in the end of the world, plucke vp all tares, and comming with his fanne in his hand purge the wheate from the chaffe. Thus then we haue hitherto shewed, who are of the Church, the definition of it, & the mea∣ning of such sayings of our Diuines, as haue bin by our adversaries mistaken or perverted, together with all such errours, & heresies, as are or haue bin concer∣ning the nature & being of the Church.

Notes

• a 1.1

  Exod. 3. 14. and 6. 3.
• b 1.2

  Reve. 1. 8.
• c 1.3

  Revel. 5. 1•…•…. & 4. 11.
• d 1.4

  Gasper Con∣tarenus lib. 7. primae Philo∣sophiae.
• e 1.5

  Quis fecisti nos •…•…d te, & in∣quietum est cor nostrum donec requiescat in te. Aug. lib. 1. Confess. in •…•…∣tio.
• f 1.6

  Contarenus lib. de libero Arbitrio.
• a 1.7

  Virtus natu∣rae ordinat act•…•… •…•…um in bonum per naturam, quia non est supra naturam, & ideo potest in illum ordi∣nem & sine dis∣positione nova ferre ad•…•…ocum. Actus rationa∣li•…•… creaturae meritorius o∣portet quòd o•…•…dmetur ad bonum, quod est supr•…•… ipsam, quod est sum∣mum bonum & infinitum. Quia ergo non 〈◊〉〈◊〉 possibilis, extensio ratio∣nals creaturae supra seipsam, ideo non est ei possibile per naturam vt or∣dinet suum ac∣tum, siue per∣veniat in suum finem: & ideo necesse est vt invetur gratia. Et post. Duplex est cognitio de Deo. Vna per effectus su•…•…, & haec est fine gratia, alia per praesentiam sui apud animam, & haec est pe•…•… g•…•…atiam. Prae∣sen•…•… autem est in quantum p•…•…sentat, seu p•…•…sentemfacit beatitudinem, quae est in ipso; in habitu tan∣tum, vt in par∣•…•…ulis; in affectu tantum, vt in adultis; in habi∣tu, affectu & in∣tellectu, vt in beatis. Alex. de H•…•…es part. 3. •…•…61. 〈◊〉〈◊〉. 〈◊〉〈◊〉. 1.
• b 1.8

  Oftendam tibi o•…•…e bon•…•…. Exo. 33. 19.
• c 1.9

  Ioan Picus Heptapli l. 7. in pro•…•…mio
• d 1.10

  Iohn 6. 44.
• d 1.11

  August. de Ci∣vitate Dei. lib. 12. c. 8.
• e 1.12

  August. de li∣bero Arbitrio. lib. 3. cap. 15.
• a 1.13

  Ierem. 8. 4.
• b 1.14

  Alex. de Ha∣les part. 3. q. 1. memb. 2.
• c 1.15

  Damasc. lib. 2. Orthodoxae fi∣dei. cap. 4.
• d 1.16

  1. Tim. 〈◊〉〈◊〉. 21. et Iude verse 6.
• e 1.17

  Maior libertas est necessaria adversus tot & tantas tentationes quae in Paradiso non fuerunt dono perseverantiae munita et firmata, vt cū omnibus amoribus, terroribus, erroribus suis vincatur hic mundus. Hoc Sanctorum martyria docuerunt: denique ille Adam, & terrente nullo & insuper contra Dei terrentis imperium libero vsus arbitrio non stetit in tanta felicitate, in tanta non peccandi facilitate. Isti autem non dico terrente mundo sed saeuiente ne starent, steterunt in fide: cum videret ille bona praesentia quae erat relicturus, isti futu•…•…a quae acceptuti fuerunt non viderent. vnde illud, Nisi donante illo, &c. Aug. de Correp. & gratia. Cap. 12.
• a 1.18

  Wisd. 10. 1.
• b 1.19

  Gen. 3. 9.
• c 1.20

  Gen. 3. 1 5.
• d 1.21

  Gen. 4. 4.
• e 1.22

  Gen. 4. 8.
• f 1.23

  Gen. 4. 25.
• g 1.24

  Gen. 6.
• h 1.25

  Gen. 7.
• i 1.26

  Gen. 10. 21.
• k 1.27

  Hieron. in E∣pist. ad Evagri∣um. 1. Gen. 9. 26.
• l 1.28

  Gen 12. 1.
• m 1.29

  Gen 15. 5.
• n 1.30

  Gen. 12. 3.
• o 1.31

  Gen. 17. 9.
• p 1.32

  Gen. 15. 4. & 17. & 21. 2. 3.
• q 1.33

  Gen. 25. 23.
• r 1.34

  Malac. 1. 2. 3.
• s 1.35

  Gen. 32. 28.
• * 1.36

  〈◊〉〈◊〉 Gen. 49. 8. 10
• u 1.37

  Rom. 3. 2.
• x 1.38

  Rom. 9. 4. 5.
• y 1.39

  Luke 2. 32.
• a 1.40

  Philip. 2. 9. 10
• b 1.41

  Nazianz. O∣rat. 4. de filio 〈◊〉〈◊〉.
• c 1.42

  Iohn 4. 23.
• a 1.43

  Mat. 28. 19. 20.
• b 1.44

  Luke 24. 45. 46. 47. 48.
• c 1.45

  Acts 1. 4.
• d 1.46

  Acts 2. 1.
• e 1.47

  Catech. Tri∣dent. in expli∣catione Sym∣boli.
• f 1.48

  Quimv•…•… proprie dicatur syn•…•…ga Iu∣d•…•…corum, Eccle∣sia verò Christianorum, quia Congregatio magis pec•…•…um. Convocatio magis hominum intelligi solet, ta•…•…en & illam dictam invenimus Ecclesiam, & nobis fortassis magis convenit dicere, Salva no•…•… Domine noster, & congrega no•…•… de Gentibus, ut consite•…•…mur nomini sancto tuo•…•…neque dedignari no•…•… oportet, imo gratias incffabiles agere, quia famous oves 〈◊〉〈◊〉 eius, quas praevidebat cum dicere•…•…, Habeo alias over. Aug. in Psal. 77.
• g 1.49

  Synagoga dicitur populus Israel, cum vtique quamvis vero Deo mancip•…•…us vider•…•…tur, pro magnis tamen & sum•…•…is bonis ab illo car∣•…•…lia 〈◊〉〈◊〉 & temporalia requir•…•…bat. Aug. in Psal. 8•…•…. Sed in Psal. 72. ostendit, vt•…•…que multi animadertentes quae promiserit Deus populo sito, •…•…empe 〈◊〉〈◊〉 •…•…sum terren•…•…, patriam, p•…•…, & 〈◊〉〈◊〉 •…•…errenam, & non considerantes in his omnibus figur•…•… esse, 〈◊〉〈◊〉 intelligentes quid ibi laterer, pa•…•…rent non ha∣bere Deum melius quod daret diligentibus se•…•…suisse tamen Prophetas & alios quosdam intellectores reg•…•…i coele∣•…•…is & ae•…•…i, qui non pro temporalibus sed spiritualibus bonis Domino servirent.
• * 1.50

  Calvin. insti∣tut. lib. 2. cap. 10. 1.
• i 1.51

  Hebr. 11. 13. 14. 15. 16.
• k 1.52

  Aliud est Ety∣mologia nomi∣nis, & aliud sig∣nificatio no∣minis. Etymo∣logia attendi∣tur secundum id à quo impo∣nitur nomen ad significan∣dum: Nominis vero significa∣tio secundum id ad quo signifi∣candum impo∣nitur. 2. 2. q. 92. art. 1.
• l 1.53

  verse. 25.
• m 1.54

  1. Cor: 5. 4.
• n 1.55

  Ignatius E∣pist. ad Tralli∣•…•…nos saith, that without the Bi∣shop and Pr•…•…y∣ters there can be no congregation of 〈◊◊〉〈◊◊〉, where the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• o 1.56

  Religio Chri∣stiana quamvis extendat se ad omnem Chri∣stianum, atta∣men appropri∣ato quodam v∣su loquentium restringitur ad religiones quas Anselmus ap∣pellat Factiti∣as Gerson. de Relig. perfecti∣one & modera∣tione, Consid. 3. et ibid. addit ecclesiae nomen ad Clerum solere restringi, sicut religionis ad Religatos circa consilia Chri∣sti.
• p 1.57

  Sermo in die Circumcisionis Dom. Consid. 1.
• q 1.58

  De origine iuris et legum consid. 13.
• a 1.59

  Heb. 12. 23,
• b 1.60

  Ecclesia praecipuè & ex intentione si∣deles tantum colligit, qui ve∣ram fidem in corde habent. Cum autem admiscentur aliqui ficti qui verè non credunt, id accidit praeter intenti∣onem Ecclesiae. Si enim eos nosse posset, nunquam admitteret, aut casu admissos continuo exclude et. Bellarm. de Ecclesia lib. 3. cap. 10.
• a 1.61

  Lib. 3. de Ec∣cles. milit. cap. 2
• b 1.62

  Cont. 1. q. 2. art. 2.
• c 1.63

  Lib. 4. de Baptismo cont. Donatistas.
• * 1.64

  Cap. 45.
• * 1.65

  Electorum qui∣dam adhue in haeresibus aut Gentilium su∣perstitionibus sunt: & tamen etiam illic no∣vit Dominus qui sunt ejus. Aug. lib. 1. de Baptismo con∣tra Donatist.
• a 1.66

  De Baptismo. lib. 7. c. 51. & de Ciuitate Dei l. 20. cap. 9. Regnant cum illo qui eo mo∣do sunt in reg∣no ejus, vt sint etiam ipsi reg∣num eius.
• b 1.67

  Stapleton Re∣lect. Contr. 1. de Ecclesia in se. q. 2. art. 1. in explicat. arti∣culi notabili tertio.
• c 1.68

  Aug. lib. 5. de Baptismo, con∣tra Donatistas. cap. 27. & ib. Est certus numerus sanctorum prae∣destinatus ante mundi consti∣tutionem qui est tanquam lilium inter spinas: multitudo vero spinarum siue occultis, siue apertis separationibus extrinsecus adia∣cet sup 〈◊〉〈◊〉 numerum.
• d 1.69

  Munera concessa divinitus partim sunt propria electorum sicut in hoc tempore infatigabilis charitas, & in suturo vita aeterna, partim vero cum malis & perversis communia, sicut omnia caetera in quibus sunt & sacrolancta mysteria. Aug. ibid.
• a 1.70

  Ioh. 2. 47.
• b 1.71

  Tunc Ousiae nomen aboli∣tum est, tum Nicenae fidei damnatio con∣clamata est, in∣gemuit totus orbis & Arria∣num se esse mi∣ratus est. Igitur alij 〈◊〉〈◊〉 suam communio∣nem remane∣re, alij ad eos co•…•…fessores, 〈◊〉〈◊〉 sub Atha∣nasij nomine exulabant; coe∣perunt literas mittere &c. Hieron contra Luciferianos.
• c 1.72

  Hillarius con∣tra Auxentium.
• d 1.73

  Aug. ep. 48. Chrisu temp o∣re, deficienti∣bus in fide A∣postolis, inte∣gra & omnino perfectissima fides in sola virgine Domi∣ni matre re∣mansit: & Ar∣rianae haerese∣os fervente persecutione Athanasius fe∣rè solus pro Catholica fide agens inventus est. Francise. Picus Mirand▪ Theorem. 13.
• e 1.74

  Tom. 1. contr. 4. lib. 3. cap. 13.
• f 1.75

  Dialog. l. 5. 1. part. c. 32.
• g 1.76

  Quaest. Ves∣periatum de Re•…•…umpta.
• h 1.77

  Canus lib. 4 c. 5. ostendit Turrecremat. & alios putas•…•…e in sola virgine fidem perman∣sisse, idque sig∣nificare dixisse candelam, quae 〈◊〉〈◊〉 corum dierum sola non extinguitur, vnde discipuli lumen quod amiserant receperunt. Idem Turrecremat. 〈◊〉〈◊〉. 〈◊〉〈◊〉. Summ•…•… cap. 16. 〈◊〉〈◊〉, Apostolos omnes fuisse infideles tempore mortis Christi. vid. C•…•… ibidem.
• a 1.78

  2 Tim. 2. 20.
• b 1.79

  Phil. 3. 16. 17.
• c 1.80

  1 Thes. 2. 12.
• d 1.81

  2 Thes. 3. 11.
• e 1.82

  Mat. 13. 25.
• f 1.83

  Mat. 3. 12.
• g 1.84

  Mat. 25. 2.
• h 1.85

  Mat. 13. 47.
• i 1.86

  Non omni∣bus •…•…aequè con∣veniunt prae∣conia filiorum, sed vocabula summae laudis & excellentiae tituli, quamvis indistinctè per Scripturas de tota legantur Ecclesia, tamen de sola gloriosa parte ejus de∣bent intelligi vt quod sit sponsa agni, quod sit civitas sancta Hierusalem, nova descendens decoelo, a Deo parata, &c. VValdens. lib. 2, art. 2. c. 11,
• k 1.87

  Revel. 19. 7.
• l 1.88

  1 Pet. 2. 9.
• n 1.89

  Distinguenda est Ecclesia Christi in sua latitudine à corpore Christi mystico propriè dicto. Inprimis enim etsi malus non sit membrum corporis Christi, in quo perpetuus est influxus, & participatio gratiae, vivum, operativum, adeoque reipsa vnivocè dictum, tamen ipsius Ecclesiae Christi, quae ut est corpus Christi in vno sensu propter internam gratiam, ita est domus magna Christi, est area & ager Dominicus in alio sensu propter externam collectionem, professionem, & societatem per Sacramen∣ta: hujus inquam Ecclesiae in hoe sensu, qui-etiam verus & proprius est, verè & proprie membrum est. Staple∣ton Contro. 1. q. 2. art. 1: notab. 5. Ad vnionem corporis mystici siue Ecclesiae nunquam propriè pertinent existentes in peccato mortali, tamen refert dicere vnitatem Ecclesiae, et corporis Ecclesiae. In vnitate Ecclesiae sunt boni & mali, vnitas verò corporis Ecclesiae non est nisi per fidem Charitate formatam. Alexan. de Hales part. 3. q. 12. memb. 3. artic. 3. Hieron. Non audeo 〈◊〉〈◊〉 peccatores & gehennae reos negare m•…•…bra magni corpo∣ris Christi, & grandis Ecclesiae speciosae, & fuscae, quos Apostolus dicit: Cum to o•…•…es in vno spiritu baptizatos, vt vnum corpus efficerentur in Christo & membra de membro, nec tamen •…•…io introducere eos in Ecclesiam Electorum quam dicit Apostolus gloriosam vt membra cjus, quamvis inter eos corporaliter ha∣bitent: sed vt mali humores, non vt membra in corpore minus sano, & August. Tom. 9. Quidam sic sunt in corpore Domini vt membra in non sano, quidam vt humores mali: Corpus non plenè curatur nisi istos evomuerit, exierunt ex me humores isti, sed non erant ex me. Non sunt ergo membra in Christi cor∣pore glorioso, qui forsan in Christi corpore magno illo regno coelorum sunt membra. VValdens•…•… lib. 2. artic. 2. cap. 11. haec verba. Hieron. & Aug. citat. Augustinus de doctrina Christia•…•… lib. 3. cap. 32. negat esse de corpore Christi qui cum illo non erunt in aeternum: fatetur tamen esse in Ecclesia, ideo•…•…e Eccle∣siam vocari posse permixtam, non autem corpus Christi permixtum 〈◊〉〈◊〉 bip•…•…titum. Stapleton Relect. Cont. 1. q. 2. art. 1. notab. 5.
• m 1.90

  Cantic. 1. 2, &c.
• o 1.91

  De Ecclesia militante lib. 3. cap. 2.
• p 1.92

  Lactantius l. 4. cap. vltimo divinarum in∣stitut.
• a 1.93

  Nazanzen. Orat. 〈◊〉〈◊〉 in sanctum Bapt•…•…ma.
• b 1.94

  Ioh. de Tur∣recremata in summa de ec∣sia. l. 1. cap. 8. ad arg. 8. & post c∣um Bannes in secundam se∣cundae q. 1. art. 10 docent Ca∣techumenos non numero sed merito •…•…e de ecclesia, quod verum esse posse vt Ecclesia est cor∣pus Christi my∣sticum, agnos∣cit Stapleton. Contro. 1. q. 2. art. 2.
• c 1.95

  Nazienzenus Orat. in san∣ctum baptisma, & Nicetas in Commentarijs negant eos, qui vel per igno∣rantiam vel per tyranni dem à Baptis∣mo exciderunt, coelesti gloriâ aut supplicijs á iusto indice af∣ficiendos esse, nec ad vim Baptismi obti∣nendam ipsius cupid•…•…ate te∣neri satis esse censent.
• * 1.96

  d In vità Am∣brosij à Pauli∣no Presbytero ad beatū Aug. conscriptâ.
• a 1.97

  Inter haere∣sim & schisma hoc intere s•…•…e arbitrantur qd heresis peruer∣sum dogma ha∣beat, schis•…•… propter episco∣palem dissensionem ab Ecclesia separetur. Quod quidem in principio aliqua ex parte intelligi potest. Caeterum nullum schisma non sibi aliquam confingit haeresim vt rectè ab Ecclesia recessisse videatur. Hiero in 3. ad Ti•…•….
• a 1.98

  Propter cha∣racterem Bap∣tismalem hae∣reticus quadá∣tenus ad mili∣tantem Ecclesi∣am pert•…•…et: vnde recedens à fide non di∣mittitur vt pa ganus, sed puni∣tur vt transfu∣ga: Reconcilia∣tus non de no∣uo initiatur vt pro•…•…sus alie∣nus, sed repara∣tione aliquâ fact•…•… ad militi∣am sine novo sacramento re∣cipitur. Staple∣ton Contr. 1. de Ecclesia in se, q,2. art. 3. notabil. 3.
• b 1.99

  Potest dici quod potestas 4 ex reperitur in ministris Ec∣clesiae. Q•…•…aedam namque est funda•…•… super ordinem principaliter, vt potestas conficiendi▪ quaedam supra iuris∣dictionem Canonicam p•…•…ncipaliter, vt potestas Excomunicandi: quaedam supra ordinem & eminentiam, vt po∣testas ordinandi: quaedam supra ordinem & iurisdictionem, vt potestas absolvendi & ligandi in foro paenitentiae: & quoniam character auferri non potest ideo potestas, quae consequitur characterem de facto, auferri non potest. sed quoniam iurisdictio descendit ordinate à superiore, potest auferri: vnde potest auferri potestas absolvendi & excommunicandi sed non ordinandi. Bonavent. lib. 4. distinct. 25. q. 2.
• c 1.100

  Aug. de Bap∣tismo contra Donatistas l. 5. c. 27. 28. osten∣dit ab Ecclesiâ in suis perfe∣ctissis mem∣bris confidera∣tâ, & secundum vnitatem cum Christo con∣iunctissim•…•…, non secus sepa∣rari & extra •…•…∣lam esse impi∣o•…•…: quam aper∣tè per haerisim praeciso•…•…. Stapl. Contro. 1. q. 2. art. 1. ad 4.
• d 1.101

  Ex illis omni∣bus qui (•…•…t ita dicam) intrin∣secus & in oc∣culto intus sunt, constat il∣le 〈◊〉〈◊〉 con∣clusus, fons sig∣natus, puteus aquae vi•…•…ae, pa∣radisus cum fructu pomo∣rum. Aug. lib. 6. de Baptismo contra Dona∣tist. cap. 27.
• e 1.102

  De Baptis. cont. Donatist. lib. 1. cap. 10. Vna est Eccle∣sia quae sola Catholica no∣minatur, & quicquid suum habet in com∣munionibus diuersorum, à sua vnitate se∣paratis, per hoc quod suum in ijs habet ipsa v∣ti{que} generat, non ille. Et lib. 1. cap. 1. Isti in quibusdam re∣bus nobiscum sunt, in quibus∣dam à nobis exierunt. Et l. 1. c. 〈◊〉〈◊〉. Quiseip∣sos à societate caeterorum se∣parantes chari∣tate violatâ, vnitatis vinculum 〈◊〉〈◊〉, si non•…•…ulla eadem 〈◊〉〈◊〉 non se in ijs separave•…•…t, & ex ea parte in tex∣turae compage detin•…•…ur in caeterâ 〈◊〉〈◊〉. Proinde si quem sociaverint sibi, ex eâ parte 〈◊〉〈◊〉 Ecclesiae, in quâ nec illi seperati sunt.
• f 1.103

  Concilium Carthaginense hebetur inter opera Cypriani.
• g 1.104

  Bonaventur. lib. 4. distinct. 13. qu. 1.
• h 1.105

  Si quis ad Hae∣reticos aut Schismaticos reiectus ab Ec∣clesiâ transeat, & si occilus propter nomen Domini post∣modum fue∣rit extra Ec∣clesiam consti∣tutus, & ab vni∣tate atque cha∣ritate diui•…•… corona•…•… in morte non po∣test. Cyprian. lib. 4. epist. 2.
• i 1.106

  1. Cor. 13. 3.
• a 1.107

  Non ita eijci∣tur fidelis ab Ecclesiâ per excommunica∣tionem, quin il∣li maneat sub∣iectus ratione characteris & vnitus per fi∣dem si alioqui illi non amit∣tit; sed solum privatur dicto iure morali ad vtendum ec∣clesiasticâ com∣municatione & participatione. Suarez tom. 5. disp. 8. sectione 1. Quomodo excommunica∣tus privatur suffragijs ec∣clesiae, idem o∣stendit in eo∣dem tomo, disp. 9. secti. 3. 4. 5.
• b 1.108

  Aug. de verâ religione. c. 6.
• c 1.109

  Bell. 1. Tom. 4. contro, lib. 3. cap. 6.
• a 1.110

  Aug. de per∣fect. just. cont. Coelestinum.
• b 1.111

  Hier. cont. Pelagianos.
• * 1.112

  e Aug lib. de perfect. justit.
• c 1.113

  Chap. 4 7.
• d 1.114

  Chap. 5, 25. 26. 27.
• f 1.115

  Hoc ag•…•…tur vtique in hoc seculo, vtad istam quam omnes sancti cupiunt imma∣culatissimam puritatem Ec∣clesia sancta perveniat, quae in fururo secu∣lo neque aliquo malorum ho∣minum per∣mixto, neque aliqua in se le∣g•…•… peccati resi∣stente•…•…egimen∣tis, ducat mun∣dis•…•…imam vi∣tam in 〈◊〉〈◊〉 divina. Aug. cont. Pe∣lag de natura & gratia c. 63.
• g 1.116

  Miror quo•…•…∣dam sie obsti∣natos esse vt dandam non pu•…•…ent lapsis poenitentiam Cypr. l. 4. epist. 2. in e•…•…dem e∣pisto. often∣dit Novatianos moechis, & fraudatoribus communicare qui libellaticis & sacrificatis deteriores sunt. Novatus refu∣sed onely to communicate with idolators: the Novatians exclude men from the communion for other sins, re∣ferring vnto God alone the power of remitting them Socrates. lib. 7. cap. 25.
• * 1.117

  Apud antecessores nostros quidam de episcopis istic in provincia nostra dandam pace•…•… m•…•…chis non putaverunt, & in totum poenitentiae locū contra adulteria clauserunt: non tamen á Coepiscoporum collegio recesse∣runt Cypr. in eadem epist.
• i 1.118

  Plusquam quadraginta anni sunt inter Cypriani passionem & divinorum codicum exustio∣nem: vnde isti calumniarum suarum fumos iactantes occasionem faciendi schismatis invenerunt. Aug. lib. 5. de Bapt contra Donatistas. cap. 1.
• k 1.119

  Hiero. contra Luciferianos.
• l 1.120

  Cor. 2. 8. 9. 10.
• n 1.121

  Caietan 〈◊〉〈◊〉 puscu. tom. 1. tractat. 15. c. 2. 3. 4. 5. 6. Quid•…•… distinguences forum Dei, & forum Ecclesi∣ae, dixerunt re∣laxationes non fieri nec intel∣ligi quantum ad forum Dei, sed quantum ad forum Ec∣clesiae: hoc au tem sic intelli∣gunt: sacri ca∣nones promor∣talibus pecca∣tis graves, & diuturnas poe∣nitentias quas pa•…•…ci facere volunt, taxant, & ideirco con∣stituerunt re∣laxationes ali∣quando fieri. Bonaventura lib. 4. dist. 20. quest. 2. aliam ipse sequitur opinionem.
• n 1.122

  Si contagio peccandi multitudinem inuaserit, consilia sepe rationis & inania sunt & pernitiola, atque sacrilega, quia et impia & superba sunt, & plus perturbant infirmos bonos quàm corrigunt animosos malos. Aug. con. Epist. Patmeniani. l. 3. cap. 2.
• o 1.123

  1. Cor. 5. 1. 2.
• p 1.124

  Auferte, inquit, maulm ex vobis; vt si fortè non possent auferre malos à congregatione suâ auferendo malum ex seipsis, id est, non cum ipsis peccando, nec ijs ad peccandum consentiendo, aut fauendo, integerrimi inter eos & incorruptissimi versarentur. Aug. lib. 3. cont. epist. Parmeniani cap. 1.
• a 1.125

  Esay, 64. 6. Nostra si qua est, humilis iustitia, recta for sitan, sed non pura, nisi fortè meliores nos esse credimus quàm patres nostros, qui non minus veraciter quàm humiliter aiebant, omnes iustitiae nostrae tanquam pannus menstruatae mulieris. Bernard de verbis Esaiae sermo 5. hinc afflictus Iob. verebar omnia opera mea, ait Deo: & iterum, si volueris contendere mecum, non potero respondete vnum pro mille: cui conformis est oratio prophetica, non intres in iudicium cum servo tuo: & rursus, si ini quitates observaueris &c. Porrò quod Esaias se cum caeteris inuoluens, fibique vilescens humili confessi∣one protulerit, legimus, omnes iustitiae nostrae tanquam pannus menstiuatae; quis igitur iustitias suas velut gloria∣bundus ostentavetit Deo plusquam pannum confusionis suae mulier viro Gers. de consol. theolog. l. 4. pros. 1.
• * 1.126

  〈◊〉〈◊〉 Aug. in Psal. 142. in illa ver∣ba non iustifi∣cabitur omnis viuens, sic ha∣bet: forte iusti∣ficare potest se cosam se, non coram te: quo∣modo coram se? sibi pla∣cens, tibi displi∣cens: noli ergo intrate mecum in iudicium Domine, quan∣tumlibet rectus mihi videar: producis tu de the sauro tuo regulam coap∣tas me ad eam, & prauus in∣uenior: ad te cum respitio te nihil aliud me∣um quàm pec∣catum inue nio: nolo tecum ha∣bere causam, vt Ego propo. nam iust tiam∣meam, tu con vincas iniqui∣tatem meam: commemorate iustitias vestras, ego novi faci∣nora vestra, in∣quit Dominus. Aug. conf •…•…li 9. c. 13.
• c 1.127

  Math. 13. 47.
• d 1.128

  Math. 13. 24 25.
• e 1.129

  Math. 3. 12.
• f 1.130

  Genesis 7. 13.
• g 1.131

  Canus lib. 4. c. 3.
• h 1.132

  1. Corinth. 33.
• i 1.133

  1, Corinth. 6. 1.
• k 1.134

  1. Cor. 5. 1.
• l 1.135

  2. Corin. 10. 10.
• m 1.136

  1. Cor. 15. 12.
• n 1.137

  Galat. 3. 1.
• o 1.138

  Gal. 5. 4.