On Ecclesiastical Power and Government--Theses 11-20 (Louis Cappell)
Syntagma Thesium Theologicarum in Academia Salmuriensi... Pars Prima (Saumur, 1664), pgs. 6-7.
XI. Haec illa est quae Inuisibilis dici solet Ecclesia, quia soli Deo proprie cognita; illius, inquam, duntaxat, non etiam hominum, oculis distincte et certo patens atque conspicua, Ipse nempe solus nouit qui sint sui. 2 Tim. 12:19.
XI. This church is that which has been accustomed to be called invisible, because properly it is known by God alone. Of that, I say no more than that it is not even distinctly and really accessible and visible to the eyes of men. Truly God himself alone knows who are his own. 2 Tim. 12:19.
XII. Huius Ecclesiae, qua talis, nulla est proprie Potestas, nisi in carnis et mundi affectus, quos Christi Spiritu intus subigit atque reprimit, et in Satanae insultus, quos eadem vi superat atque repellit, vel constanti patientia fortiter sustinet atque frangit, item in creaturarum libero ex fide usu et dominio, a quo per peccatum exciderat; nulla est Regiminis authoritas nisi in eius capite Christo, qui Spiritus sui efficacia intus regit subditorum suorum fidelium mentem et conscientiam, ut eos in sui spontaneum obsequium flectat, et in officio perpetuo, ad finem usque, conservet atque contineat.
XII. There is no proper power of this Church, as such, except against the passions of the flesh and world, which, by the Spirit of Christ, it inwardly subjugates and restrains, and against Satan’s assault, which it overcomes and repels by the same power, or with constant patience it boldly withstands and shatters, likewise in the free use and dominion of creatures by faith, by which through sin it had perished[1]; there is no authority to rule except in its head, Christ, who, by the efficacy of His Spirit, rules within the minds and consciences of his faithful subjects, in order to bend their will into their voluntary compliance, and in order to keep and sustain them in their perpetual service unto the very end.
XIII. Spirituale illud et intrinsecum fidelium animarum Regimen peragitur Verbi Dei exstrinsecus praedicati ministerio, fides nempe est ex auiditu, auditus autem ex Verbo Dei. Non enim per afflatus et raptus propheticos, sed modo et ratione naturae nostrae conveniente (humana nempe institutione) constitutum est Deo salutem nostram ordinarie procurare atque promovere. Rom. 10.17.
XIII. That spiritual and inward rule of the souls of the faithful is accomplished by the ministry of the external preaching of the Word of God; indeed, faith is from hearing, and hearing from the Word of God. For it is not through prophetic inspirations or ecstasies, but in a manner and method fitted to our nature (through a human institution) that God has established to ordinarily administer and promote our salvation.
XIV. Propterea alios dedit Apostolos, alios Prophetas, alios Pastores et Doctores, quorum opera et ministerio doctrina salutis, (quam ipse per Filium nobis primum revelauit) ad finem usque saeculorum inter homines propagetur, et, Spiritus sui adiuncta et comite vi, efficax in suorum cordibus, ad ipsorum conversionem et sanctificationem, redderetur. 1 Cor 12.28.
XIV. Therefore he gave some Apostles, others Prophets, others Pastors and Doctors by whose service and ministry, the doctrine of salvation (which he himself has first revealed to us through his Son) is extended among mankind to the end of the age, and, with the supporting and helping strength of God’s Spirit, rendered effective in their hearts for the sake of their conversion and sanctification. 1. Cor. 12:28.
XV. Ad hoc necesse est eos mitti, nam ad haec quis idoneus? Et quomodo praedicabunt nisi missi fuerint? Ipse autem est proprie qui mittit, tum intrinseca vocatione (quatenus eos donis instruit ad opus illud necessariis, simulque desiderium, ardensque et syncerum studium indit, atque accendit, donis illis eum in finem sancte utendi) tum extrinseca missione, quae vel extaordinaria est, quails fuit olim Mosis, Prophetarum, et Apostolorum missio, vel ordinaria, waulis est Pastorum et Doctorum, qui ordine ab Apostolis semel constituto, ab hominibus deinde solent quotidie eligi et illi Ministerio inaugurari. 2. Cor. 2.16. Rom 10.15.
XV. It is necessary that they be sent for this, but who is adequate for these things? And how will they preach unless they have been sent? But properly it is God himself who sends, first by an inward calling (insofar as he prepares them with necessary gifts for that work, and at the same time endows them with a desire and kindles within them an ardent and sincere zeal to make holy use of those gifts for that end), and then by an outward mission, which is either extraordinary, as was formerly the mission of Moses, the Prophets, and the Apostles, or ordinary, as is the mission of Pastors and Doctors, who, by a pattern established by the apostles have since then been accustomed commonly to be chosen by men and consecrated to that ministry. 2. Cor. 2:16. Rom. 10:15.
XVI. Hoc verbi ministerio coetus fidelium visibiles in terris colliguntur, neque enim Verbum Dei ad ipsum redit inane, sed efficax est quocumque a Deo mittatur, si non pariter in omnibus qui illud audiunt, at saltem in aliquibus, in quibus Deo libuit illud reddere efficax Spiritus sui interna vi atque operatione. Esa. 55:11.
XVI. By this ministry of the word, visible assemblies of the faithful gather on the earth, for the Word of God does not return to itself void, but is effective anywhere it is sent by God—if not equally in all those who hear it, then at least in some in whom it has pleased God to render it efficacious by the internal power and operation of his Spirit. Isaiah 55:11.
XVII. Hi coetus publica eiusdem salutaris doctrinae professione, eorumdemque Sacramentorum communione, sanctam quandam et religiosam constituunt societatem, quae visibilis ecclesia dicitur, quatenus professio illa, et sacrorum externa communio, incurrit in sensus, et a nobis dignosci potest: haecque professio ad salutem necessaria est, corde enim creditor ad iustitiam sed ore sit confessio ad salutem. Rom. 10.10.
XVII. These public assemblies, with a profession of the same doctrine of salvation and a mutual participation in the same sacraments, constitute a certain holy and religious society which is called the visible church, insofar as that profession and external participation in the sacraments occurs with the senses, and is able to be discerned by us: this profession is necessary to salvation, for with the heart one believes for righteousness, but with the mouth confession is for salvation. Rom. 10:10.
XVIII. Horum coetuum singuli a singulis minimum regi et pasci debent Verbi divini Ministris, qui curam gregis sibi commissi gerant singularem, et salutaris doctrina sincere proponatur, et Sacramenta verbo adiuncta pure administrentur, et contrarii errores refellantur, vita denique doctrinae consona ac conveniens a singulis instituatur, contrariaque scandala (quantum id commode fieri, et obtineri cum prudentia et charitate Christiana, potest) prohibeantur, castigentur atque eliminentur, Disciplinae ad id institutae exercitio et sedula administratione.
XVIII. Every one of these assemblies ought to be fed and ruled by the Ministers of the divine word, who should manage the singular care of the flock entrusted to them, clearly declare the doctrine of salvation, purely administer the Sacraments adjoined to the word, and refute hostile errors, and finally, establish in each of the assemblies a life harmonious and consistent with doctrine, and forbid, correct, and eliminate destructive scandals (to the extent that it is able to be done well, and achieved with Christian prudence and charity), by the practice and diligent administration of church discipline towards it.
XIX. Necesse est omnem hominem, qui vult esse saluus, alicui horum coetuum, si sit ipsi notus, eique possit coniungi, sese adiungere, atque cum eo communionem colere, iuxta vetera illa pariter et vera dicta, Extra Ecclesiam nullam esse sperandam salutem, et, Qui cupit Deum habere patrem, eum necesse est Ecclesiam agnoscere matrem; qui enim renuit ulli se coetui aggregare, is animum prodit Schismaticum, et charitate Christiana prorsus vacuum.
XIX. It is necessary that every person who wishes to be saved in any one of these assemblies, if he or she is to be known to it, and one is able to be joined to it, to join himself to it, and to worship in that community, in accordance with those old and true sayings: Outside the church there is no salvation to be hoped for, and, he who wishes to have God as Father, must recognize the church as his mother; for he who refuses to join himself to any assembly reveals a schismatic heart, and is entirely without Christian charity.
XX. Hos coetus similiter si sunt, et quatenus sunt, sibi mutuo noti, aequum est ut, quantum id commode fieri et obtineri potest, communionem inter se colant religiosam, ut et doctrinae eiusdem salutaris puritas, et Disciplinae synceritas, inter eos conservetur immota.
XX. If these assemblies are similar, and insofar as they are mutually recognized by each other, it is fitting that (to the extent that it is able to be done well and actually achieved) they should cultivate a religious communion amongst themselves in order that the purity of this same doctrine of salvation, and the integrity of discipline, would be steadfastly maintained among them.
[1] Not sure what’s going on here.