workes whereas these are two divers propositions to bee without workes and to iustifie without workes The third Argument is taken from the removal of the Causes whereas Faith alone Iustifieth which causes are of Bellarmine referred to three heades cap. 16. The first is the authority of the word whervnto the Adversary answereth That it is no where taught in the scripture That wee are iustified by faith onely Answ Though the Particle alone be not expressed in the Scripture yet the signification of that word is expressed by Synonimall formes of speaking which are these 1. Without Workes 2. Of Grace freely by Grace 3. The exclusiue Particles which are two particulars Galat 2.16 but by Faith Luc. 8.30 By beleeving onely by which formes of speaking as all works aswell Ceremoniall as Moral are excluded so faith alone is included as the only Instrument of Iustification The second head is the will of God who will haue vs iustified with the alone condition of faith The Adversary answereth that it contradicteth the Scripture which layeth downe also the condition of Repentance Answere 1. Repentance is the condition of faith and of the person justified but not properly of Iustification 2. It is one thing to treate of the condition of Iustification but another thing of the cause and Instrument therof for a condition noteth a consequent or effect but a cause the Antecedent or Efficient 3. Neyther is our Iustification with the condition of Faith as Faith is a habite in vs but as it apprehendeth Christ out of vs. The third is the nature of faith which alone hath that property that it apprehendeth Iustification The Adversary answereth that Faith doth not properly apprehend Answ There is a double apprehensioÌ„ the one of knowledge in the vnderstanding the other of trust in the Will both these Faith includeth which in respect of the vnderstanding and the will apprehendeth Christ but the nature of the Sacramentes is otherwise which were instituted not that they might iustifie but that they might confirme the party iustified in the feeling of his Iustification The fourth Argument is from the maner of Iustifying for we affirme that faith Iustifieth not by the maner of cause worthinesse or merite but by relation onely which Bellarmine denyeth and proveth by three arguments that faith iustifieth by the manner of merite and cause cap. 13. The first is taken from testimonies which teach that faith is the cause of iustification Rom. 3. Rom. 5. Ephes 1. Answer First for Faith is one thing and by Faith is another thing The one is of the cause the other of the Instrument Secondly neyther is the maner of works the same with that of faith in opposition because workes haue the nature of righteousnesse inherent in vs but faith the nature of righteousnesse imputed vnto vs. Thirdly nor doe the places which are alleadged note the cause of Iustification but eyther the Instrument thereof or the quality and state of a man iustified The second is taken from those testimonies which testifie that faith is the beginning of righteousnesse and hereby the formall cause of Iustification Rom. 4. First there is a two-fold imputation as in that very place the Apostle noteth the one of debt the other of grace and the Apostle treaâ—eth of this and not of that Secondly â—â—th Faith is the instrumeÌ„t it is no strange â—hing if as it is vsually the manner of â—nstruments the name and the office of the thing whereof it is but the Instrument bee attributed vnto it 1. Cor. 3. First A foundation is vsually considered two wayes properly or by a Metalepsis properly Christ is so but by a Metalepsis Faith which hath respect to Christ For distinctions sake the one may bee called i Primum ad primuÌ„ the first the other to the first Secondly a foundation is eyther vnderstoode to bee as a part of a building or a ground of a building Christ and Faith are sayd to be the foundation of the Church not properly as they are a part thereof but as they are the Ground and Base of the same Act. 15. First the hearts are justified by faith not as the cause but as the Instrument not by effecting but by affecting or applying Secondly the place it selfe doth manifestly distinguish Faith which is onely the inner instrumeÌ„tal cause from the cause properly Efficient to witte the Father in the Sonne by the holy Ghost The third is taken from those Testimonies which teach that Remission of sinnes is obtayned by Faith Luke 7. Ans First men are sayde to bee saved both properly of God our onely Saviour and figuratiuely by the meanes which it hath pleased God to vse eyther inward as faith or outward as the voyce of the Gospell and the signes thereof Secondly the efficacy of faith wholy dependeth vpon the object which it apprehendeth and it is sayde to saue for that it is the effectuall and necessary Instrument of Salvation like as the Gospell is called the power to every one that beleeveth vnto salvation Rom. 4. Ans First The Particle wherefore noteth not the cause of the Consequent but of the Consequence Secondly it is there shewed not what the habite of faith deserveth sith faith and merites are opposites but what is the vse and effect of true naturall faith Rom. 10. Answ First the Apostle doth neyther make preaching the cause of faith nor faith the cause of invocation and salvation but teacheth that as that is the Instrument of the one so this is of the other SecoÌ„dly the degrees of Salvation are reckoned vppe by the Apostle which are badly confounded with the causes thereof Thirdly those things which Faith obtayneth by Invocation it obtayneth as an Instrument and not as a Cause because all the power of Faith consisteth in Relation Heb. 11. Ans First men please God by faith not for faith Secondly whatsoever examples are cited they note not the merite of Faith but the vse and effect thereof The Fift Argument is fee from two principles the first whereof is the Formal Cause of Iustification which the Adversary affirmeth to bee righteousnesse inherent in vs The second is the merite and necessity of good workes Of the former wee shall treate in the explication of the Formall Cause of the latter in the place concerning good workes DISTINCTIONS IN DEfence of the Materiall Cause I. THere is one Iustice Create and another Increate the one is of God of Christ as hee is God the other of the Creature and of Christ as hee is a creature II. THe Create righteousnesse is eyther of the Person or of the cause by that some person is judged just by this a righteousnesse of the Cause of some controversie is vnderstoode the righteousnesse of the Person to speake properly is in Christ III. OF the person there is one inherent another Imputatiue that was in Christ this is in vs by the worke of the Spirite for Christ IIII. INherent righteousnesse is eyther originall or habituall or else
holinesse eyther of both wayes the iudiciall or law signification remayneth 1. Cor. 6.11 Answ First there is a fallacy of conioyning for these three are not ioyned together as if they were b Synonyma of one signification but as subordinate and opposite to the three-folde accusation going before for to those corruptions whereof hee treated he opposeth washing to defiling or vnrighteousnesse fornication covetousnesse hee opposeth Sanctification but to Guilt which hee expresseth in these wordes They shall not inherite the kingdome of God hee opposeth Iustification Secondly hee treateth of Iustification which is made in the name of Christ and not of that which is by a certaine infusion or inherent righteousnesse In defence of the Efficient Cause of Passiue Iustification or the Instrumentall Cause of the Actiue against Bellarmine from the 13. Chap. lib. 1. De Iustificatione to the 19. THat Faith alone doth not iustifie Bellarmine proveth by fiue Arguments First is That the Fathers and Scriptures doe attribute the power of Iustifying not onely to Faith but also to other vertues Chap. 13. Distinctions according to the rancke of his Arguments I. FAITH in the Scriptures and with the Fathers is wont two wayes to be considered one way properly according to the Nature of Faith simply the other may figuratiuely that is by a h Metaleptice transumption correlatiuely whereby faith apprehendeth her obiect after the first manner Faith is sayde not to be alone after the latter it is sayde alone to iustifie II. Iustification which is the actiō of faith is considered two wayes eyther generally for that whole missery of our reconciliation with God or particularly for the principall and speciall part thereof which consisteth in the application and imputation of Christes righteousnesse The ground of the one is Generall the Instrument of the other is particular III FAith is considered one way in the person of him that is iustified another way in iustification it selfe another way in the effect of Iustification In the person of him that is iustified it is the roote and beginning of all vertues In the act of Iustification it is the instrument in the effect it is the dore of life the gate and way into life IIII. THe feare of the Lord in the Scriptures and with the Fathers is taken aequivocally for it signifieth eyther the fore-goer or antecedent of Faith or faith it selfe or the consequent of Faith the Antecedent of Faith because feare is the first degree of faith vnto Iustification First not in time but in order of nature Faith it selfe because the feare of God in Scriptures very often signifieth the whole worship of God knowledge and trust that is Faith it selfe The consequent of Faith because the feare of God or that desire to avoyde sinnes and to performe righteousnesse followeth faith as the fruite the good tree Now whatsoever things are attributed to the feare of God by the Fathers or in the Scripture they are attributed eyther in the second signification by a Synecdoche or in the third by a Metonymy V. THe Word Hope is sometimes taken for trust it selfe according as the same Verbe signifyeth sometime to trust sometime to hope In which signification it is taken of the Fathers and in the Scripture in the places cited by Bellarmine sometimes it is taken oppositely so that faith is of things past and present hope onely of things to come VI. TRue loue which in this world can never be perfect is neyther in time not nature before Iustification seeing that it beeing as it were the effect by issuing forth followeth faith as the neerest cause neyther doe the places of Scripture which are alleadged point out the cause of the remission of sinnes or of Iustification but the Adiunct and the necessary consequent thereof VII THere is a two-fold repentance propounded in the Scriptures a true and an hypocriticall Faith defineth and limitteth the true but the want of faith the hypocriticall and therefore those things which are attributed in the scriptures and by the Fathers to the true repentance they are attributed not in respect of it selfe simply but in respect of faith d Secundū quid after a sort Adde further that by a frequent and vsuall Metonymy in the Scripture that is attributed to the Effect which is proper to the cause VIII THe Purpose and desire truely to receaue the Sacrament as also a purpose and desire of a new life and obedience are excluded from Iustification but not from the person justified for the cause of Iustification is one thing the quality of the person justified is an other thing neyther are the effectes to be confounded with the causes or the causes with their effects The second Argument If Faith cannot be seperated from loue other vertues then it alone cannot Iustifie Cap. 14.15 DISTINCTIONS I. IT is one thing to treate of Faith as it is considered absolutely as a quality but another thing as it is considered relatiuely as an Organ and Instrument being absolutely considered it cannot be separated from good works but considered relatiuely it justifieth without workes because it alone is the Instrument of Iustification and not workes so it is never alone yet it alone worketh in the worke of Iustification II. ANd yet it followeth not that faith justifieth with vices as it justifieth without workes because Faith onely is cōsidered exclusiuely without works as it iustifieth Quae iustificans est and not what it is iustifying III. WHerefore that third point also is in cōsequent that faith if it be alone shall also alone iustifie vs because as Iustification is never separated from faith so neyther is faith from workes As also that is an Inconsequent if the eye alone seeth therefore it shall see although it bee alone IIII. BVt that which the Adversary proveth that true faith may in very deed bee separated from loue and other vertues leaneth vpon no ground and first as touching the places in Iohn 15. there is speech of faith historicall in 1. Cor. 13. Of faith of miracles In Iames 2. Of faith temporall or hypocriticall Secondly as touching the argument taken from the state of the Church hee playeth with the doubtfull signification in the word Faithfull who in the places now cited are so called for the outward profession of faith and the communion of the Churches and not according to the inward truth and formall manner of faith and the Church Thirdly as touching the argument taken from the proper manner of faith and loue it leaneth both vpon a false consequent and a false supposition for this is a false consequent in that albeit there bee two vertues yet they may mutually be separated the one from the other This also is a false supposition in that loue springeth not necessarily from faith for God hath given Faith as the mother begetter of loue Fourthly as touching the absurdity there is none for Iustification shall not therefore depend vpon workes because it is not without
a society of men called forth by an outward calling or communicating of the preaching of the word and Sacraments to the worshippe of Gods Glory i Mat. 18.17 And the Invisible Church the Society of men predestinated which are called forth by an effectuall and saving calling out of the state of corruption vnto the dignity of being adopted the children of God and are vnited vnto Christ as to their head not onely to the service and worshippe but also to the fruition of the glory of God k Luc. 1.33 Rom. 11.4 The Efficient Cause of both Churches is the one Primary the other Instrumentall or Serviceable The Primary and Principall ought 2. wayes to bee expounded according to the constitution of the church and according to the administration and ordering thereof The Cause Efficient of the Constitution of the church is God the Father the Sonne and the holy Ghost as the beginning of all good in nature and aboue nature l Rom 2.29 Of this Efficient cause or beginning in respect of the vnity of the Essence there is one and a common Operation but in respect of the distinction of the Persons there is a distinct Manner of working A Common Operation because in divine matters the cause of working is common the worke it selfe the same The Cause of Working in the constituting of the Church is the good pleasure of Gods will whereby from everlasting thee hath appointed to call forth some of Mankind to the communion of his Grace m Eph. 1.5 Tit. 2.14 But the Worke it selfe is the n Eph. 1.13 fulfilling or complement of the church which is to bee consummated with those degrees of meanes and periods of times wherewith it pleased God Of which decree and worke God the Father Sonne and holy Ghost is the common beginning but the maner of Working is distinct For the Father is the Efficient cause of the Church of the Invisible by election but of the Visible by Creation The Sonne is the Efficient cause of the Invisible by effectuall Redemption but of the visible by the common offering of the same Redemption by the preaching of the Gospell the Holy Ghost is the Efficient cause of the Invisible by saving sanctification and new creation in Christ but of the visible by outward calling whereby hee worketh more or lesse And this is the manner of the Efficient cause in the constituting of the Church Now the cause efficient neerest of the Administration and ordinance thereof is Christ God and man by a voluntary disposition and dispensation of Grace whereby God the Father made and appointed Christ the head over all to his Church which is his Body o Rom 12 5. 1. Cor. 3.11.12 Col. 1.18 And it is so not by order of nature but by the divine ordinance of saving Grace for the Church is not sayde to be a Physicall and Mathematicall but a mysticall body of Christ Wherefore also by the same benefite of divine Ordination Christ ought to bee helde and esteemed the head of his body not many heades but one for the church is neyther without head nor yet having many heades But as the condition of the head over the body doth chiefly consist in three thinges in Order Perfection and Power in Order towards the members in Perfection in it selfe in Power towardes the whole Body so Christ also in order perfection and power performeth all duties after a most excellent manner which can or ought to be performed of the best head In Order because he being true man and true God holdeth the chiefty in all things having the supreminence not onely of dignity but also of Regiment and power whence it is that the Scripture doth very often affirme him to haue Beeing before all things and to be placed aboue all things In Perfection because Christ alone is the King Prophet and High Priest having all things in himselfe from the Father which any way may be required for the perfection of the head In Power and Efficacy because hee alone inspireth vigour sense motion and spirituall life into his members and is alone knit fast vnto the body by the bond of the Spirit yeelding that whole ioyning and fastening together of the members among themselues and with God to the whole Church The Cause of the Church Instrumentall and serviceable is Generally the word of God what way soever revealed and communicated whether inwardly or outwardly or ioyntly both wayes p Heb. 4.12 Act. 2 4â— 2. Pet. 2.23 1. Tim. 3.15 Whence it is also that the Word is in Scripture called the seede of the Church and the rule measure foundation of the truth which the Church hath as it were hanged vpon a pillar and as a sure prop vpholdeth the same But Specially the Instrumentall cause of the church Invisible is faith it selfe which sith it is inward is not indeede knowne by the judgement of men but yet it marketh or noteth out the true and essentiall manner and forme of a member of the church as being the onely Instrument of that inward and effectuall calling of God But of the Church visible chiefly and Primary are the Ministers of the Gospell who for that cause are called in the Scripture Builders and Master-builders q 1. Co. 3 10. Eph. 4.12 1. Pet. 3.5 to witte instruments vsed of God and the Lord Iesus Christ for the knitting together of the Saints for the worke of his Ministery and for the common edification of the Body of Christ r Eph. 4.7 2. Cor. 4.1 Now both the calling of these Instruments and their Office according to the Calling must be expounded Their Calling I meane whereby they are holily and lawfully called to a holy publicke function in the communion of Christ and of his Church Now they are called eyther of God inwardly by the Spirite or outwardly of the Church next after God in a holy and lawfull order The first manner if it be alone maketh the calling immediate and extraordinary which God alone causeth for the singular begetting and raysing of his church such as was that of the Prophets and Apostles whome the Lord extraordinarily called and informed by a singular revelation that their authority in teaching and writing might bee plainely divine Å¿ Luc. 21.14 Act. 13.1 Act. 21 4. The latter with the former maketh a calling mediat ordinate which God together with the church causeth by Order Ecclesiasticall t 1. Tim. 5 17. Of this Order there are two Essentiall partes The Choice and Confirmation the First is whereby a holy and lawfull examination is made both of life and doctrine u Tit. 2.7 2 Tim. 2.24 1 Tim. 3.10 The other is whereby a consecration and ordination to the Ministery is first made with Imposition of hands by the Cleargie the body of the Church therevnto consenting by Signe speech or free siâ—ence x Act. 6.6 â— Tim. 4.14 2. Tim. 1.6 And this calling for that it is Ordinary is also Successiue
is that in every Action three thinges are to bee discerned and distinguished the Nature the Subiect the Accidentall quality of them both The Nature is from the Creator which gaue it and moveth the beginnings of naturall properties and actions The Subiect is the moving of the Action which is according to nature in respect whereof every sinne is said to bee in God subjectiuely The Quality is the Accident of Nature and of the Subiect being good indeed according to grace but evill according to the corruption that groweth in nature and in the Subiect which infecteth man and those things which are of man with a bodily and effectual taynt or strayne whence the will which is the inward beginning of actions infuseth the force of that corruption into the actions immediately These things layed downe it is to bee marked that Providence also in evill actions worketh by all the wayes and degrees t Esa 45.7 Lam. 3.37 Am. 3.6 In the way degree of Conservation for it hath put into man both the beginning of Nature which by it selfe by a naturall necessity is limitted as also the beginning of actions which is the will that by it owne power limitteth her motions and freely inclineth them vnto whatsoeuer actions vndetermined againe it sustayneth the will as it moveth the things of nature by a common beginning and the actions naturall and voluntary by a particular beginning By way and degree of Governing for first God bringeth to passe effectually the worke that is evill as farre foorth as it hath a respect of good chiefly it hath that both because it is in good subiectiuely because it is vnto good reduciuely Secondly God remitteth the sinne and prescribeth a bound vnto it according to the liberty of his will u Pro. 16.9 Thirdly hee permitteth evill things not that he alloweth them but that it is no evill to permit evils for sith hee which permitteth hath power to forbid without any obligation as also he to whome it is permitted hath power to doe without any compulsion the Will in both parties is voluntary in the former without fault in the latter without excuse In the way and degree of ordayning for God ordayneth the events of sinnes vnto good x Rom. 8.28 eyther morall that is of punishment and chastisement or Supernaturall that is of his glory in Iustice and mercy y Rom. 5.20 11.33 wherby it is cleare that for a thing to haue being to doe and to bee ordayned it is good but for the same to bee evill to doe evill and to bee carried vnto evill it is euil that God effecth but this God suffereth to bee effected by the creature this is the formall cause of providence The end of Providence which may easily bee gathered from the thinges afore-going is the glory of God conioyned with the salvation of the Elect. z Mat. 6.26 OF PROVIDENCE The Part Confutatiue Distinctions for the Cause Efficient I. FAte or Destiny is eyther true or fayned that without violence this violent The true Fate eyther is Divine or Naturall the Divine is nothing else then the governing and providence of thinges the Naturall is none other then the course and order of naturall thinges The fained Fate eyther is of the Chaldeans or the Stoickes the one superstitiously bindeth and tyeth the actions and eventes of thinges vnto the power and position of the starres the other is flowing from everlasting being such a ranke and knitting together of causes that on it should depend both God himselfe and Gods Providence the Consequent of both is a necessity of constraint II. VNto Providence pertayne two thinges the manner of order the execution thereof the first is Eternall the second Temporall III. GOD governeth the Inferior things by the thinges superior not for the defect of his power but for the aboundance of his goodnesse according to the liberty of his will IIII. THe Nature of the following cause is not onely like to the superior Cause in that it hath somewhat thence but also vnlike it in that it proceedeth from without or outwardly For the Materiall Cause I. ALL thinges subiect to the causing of the first agent are also subiect to the ordinance of the same vnto their end wherefore all things in that they haue being are subiect to Providence II. IT is one thing to treate of the cause vniversall and another thing of the Causes particular Of the Particular Causes there are chances but the Vniversall Cause nothing can escape III. COrruptions and defects in naturall thinges are indeed against the particular nature yet they are from the Intention of the vniversall nature in that they fall out for the good of the whole vniversall IIII. THe manner of the Doer is one and of the Instrument is another that which is of the Instrument and the Creature is disorder but that which is of the doer and the Creator even in things most out of order is order V. SOme things are done by Providence efficiently and causally some other thinges according to Providence permissiuely and determinatiuely For the Formall Cause I. THe Soule alwayes worketh freely which although it depend on the causes yet it selfe is the neerest cause of her own actions for naturall effects haue more likenesse with the neerest causes then with the furthest off II. THere is one necessity from the former or a Constituens that which appointeth another from the latter b Consequens or that which â—nsueth one inward another outward one of constraint another of â—mmutability one absolute another by supposition the distinction of all which in this point of Providence is very necessary III IT is one thing to speake of deedes is they are in act and another thing as they are subiect to the Cause contingent for after the first maner they are necessarily after the second contingently IIII. SInne is two wayes considered eyther properly principally as it is sinne or as farre forth as it hath the respect of good and that two wayes first because it is in naturall motion action Inclination that is in good subiectiuely Secondly because it is vnto good God from evill drawing forth good V. THat thing which being once decreede another infallibly followeth without any other Intermediate Cause is the Cause of the Consequent but God will haue sin to come to passe not immediately but by the wil of man as the meane intermediate VI. OF things being God is the effectuall beginning but sinne to speake properly hath not the manner of an Act or being but of defect for there is a double being of the thing and of the manner vnder the being of the maner not only notions and relations are contayned but also Privations and sinne is a being of the manner not having a being Positiuely but Privatiuely VII IN every sinne there are two things the Materiall or the Subiect and the Formall that is to say the naughtinesse The Subiect is a thing
and Charity but properly eyther the action it selfe conjoyned with the holy ceremonies or the things which are offered II. SAcrifices some are Typicall or Signifying other some not Typical or signified and both eyther Pacifying or Propitiatory or else Eucharisticall or of Thanksgiving III. THe word Leholam with the Hebrewes importeth not the Infinitenesse of time but the continuance of the same sometimes longer sometimes shorter according to the subject matter IIII. THe Sacrifice of Christ is considered eyther properly or q Symbolice comparatiuely Properly It is one onely in verity and efficacy even that Sacrifice of Christs body on the crosse comparatiuely with the olde Doctors of the church the Eucharist was sometimes called a Sacrifice V. THe Oblation of Christ is one onely not onely in speciall kind but also in number for there can bee no oblation of Christ but by his comming betweene and therefore that distinction of Sacrifice into a bloudy and vnbloody is false In Defence of his Kingly OFFICE THe Kingdome of Christ is taken eyther Figuratiuely or Properly Figuratiuely then both Instrumentally for the Gospell and subjectiuely for the church properly for that Oeconomicall dominion of Christ which is called the Kingdom of Grace for the beginning thereof in this world and the kingdome of glory for the consummation thereof in the other In Defence of the State of Christs Humiliation I. THere is one Subiection naturall another Oeconomicall and by this latter Equality is not destroyed because the thing equall as Cyril sayeth is sayde to be subiect to the equall by way of dispensation II. OBedience is not an Act naturall of nature but voluntary of the person according to both natures Now the consequence is of no force from one speciall kind vnto the other from the Act of Nature to the Act of Will In Defence of his Exaltation I. THe maiesty of the Essence of the Word is one and of the dispensation another II. DIspensation comprehendeth two things one the mystery of the vnion the other the end of the mystery In respect of the vnion Maiesty hath properly respect vnto the nature assumed in respect of the end it fitly agreeeth with Christ according to both natures III. EXaltation is not the abolishing of â—ature but the perfection and all other power given to Christ is of Office and not of divine Essence OF THE CALLING OF MAN vnto Salvation The Part Confirming CHAP. VIII FOr asmuch as wee haue treated of the Beginning and Dispensation of our Redemption that is of the Person and Office of Christ Wee now are to treate according to our appointed order of the Application therof Now the verity of this Application ought three wayes severally to bee marked by the degrees thereof by the outward meanes and by the Subject the degrees according to which God in time applyeth vnto vs the benefite of Redemption are chiefly two Vocation and Iustification Vocation is the first degree of Application on Gods behalfe called therfore by Augustine The entry vnto salvation and the first passage towardes the end Of this Vocation there is vsually had a divers knowledge according as it is distinguished eyther as touching the manner of calling into an Inward and outward or as touching the divers condition of the cause Efficient into a Generall and Particular or Lastly as touching the effect of calling vnto an Effectuall and not Effectuall Vocation Now of this Vocation whether Inward Particular and Effectuall or outward generall and ineffectuall there is a double respect the one Absolute in it selfe the other Ioynt or conjoyned in an ordinary vocation For God calleth outwardly in generall inwardly in particular and joyntly both wayes ordinarily Of both we are orderly to treate according to the course of the causes The outward and generall Vocation that wee may speake of it in the first place is a gracious action of God wherby he calleth men forth by word signe and worke from vnbeliefe vnto faith that both the faithfull might bee disposed to the communion of salvation and that others being coÌ„vinced of the grace offered vnto them by God might become inexcusable The cause Efficient of this Vocation is God because it is from him properly if you marke the true beginning therof and is from him first or chiefly by himselfe and principally if you haue a respect vnto the meanes which God would haue to be vsed eyther extraordinarily or ordinarily for the calling of men The beginning is that loue of God towards man wherby as a lover of soules and the Saviour of Men a Sap. 11.27 1 Tim. 4.10 hee beareth his good will towardes all men and generally offereth his Grace vnto them Now hee offereth the same that wee may in few wordes speake of the means by word by signes and by workes all which in respect of God that ordayneth them are generall by word eyther extraordinary such as was in the first times of the Church b Numb 12.8 Heb. 1.2 or Ordinary by the vniversall Canon of faith and life which wee call the Scripture c Ephes 2.17 Rom. 10.14 by signs by which added vnto the word the Lord being author his grace is visibly sealed vp d Rom. 4.11 Gen. 17.11 by works eyther Ordinary or Extraordinary eyther within the Church or without the Church The matter or Subiect of this vocation are all men without difference of nations sexes or states vnto whome by name the meanes whereof we haue spoken doe extend For God wil haue all men to bee saved both generally because hee calleth forth out of all whomsoever hee will or e Ex singulis generum genera singulorum out of every one of the generall sorts the generall sortes of every one vnto salvation as also because the grace of God is offered vnto all not by the vniversall efficacy of Christ but by a generall signe and power f Mat. 22.14 1. Tim. 2.4 The Forme is that outward Vocation which God mediately effecteth by the ministery of his word by the vse of the Sacraments and lastly by the communion of the Church and the members thereof in themselues and among themselues all which are â—ceyved by the outward senses g Heb. 4.12 The End is two-fold Proper both the inexcusablenes of the Reprobates and the salvation of the Elect Remote the manifestation of the Grace of God h 1. Cor. 15.28 And this is the outward and generall calling The Internall and particular calling is a gracious action of God whereby the elect from everlasting in their due time according to the good pleasure of God for the merite of Christ by the holy Ghost are inwardly informed vnto the receyving and communion of Gods grace for their owne salvation the glory of Gods mercy The Efficient cause of this Vocation â—s God according to the particular beginning and the ordinary means therof The beginning is the saving grace of God for Christ for two things doe distinguish this particular beginning of inward calling from
miracle is vnwonted and vnusuall but those which are cited were eyther devised of superstitious men or false and put forth to deceyue the simple or lastly brought forth by the helpe and furtherance of the Devil according as Christ and Paul foretold of Antichrist Against the Communion vnder one kinde onely Bellar. Lib. 4. Cap. 24. I. TO reason from the Signes and Sacraments of the olde Testament which differ in the outward adjunctes in the circumstance of time in the maner of signifying and in the quality and number of the Signs to the Sacraments of the New Testament is inconsequent neyther is it needefull to require both kindes in those which eyther were not capable of both or in the lawfull vse whereof there is not extant a commaudement for both II. FRom a particular indefinite propositioÌ„ we badly conclud exclusiuely for albeit in some places there bee mention made of eating the other kinde therefore is not necessarily excluded for there is else where mention made of flesh and bloud together of eating and drinking the same yea foure times in the selfe same chapter III. THe consideration of meate and ordinary bread and of the mysticall and Sacramentall bread is altogether different not as touching the naturall substance quantity or quality but as touching the vse and office Now there was both in that miracle of the feeding of the people and in the Supper at Emaus not a Sacrament of Grace but a feast of nature Neyther haue the Fathers interpreted the bread concerning the true and naturall body of Christ but concerning the mysticall that is the church IIII. SYnecdoche is that which by name of the part compreheÌ„deth the whole very familiar in the Hebrew tongue wherein by the breaking of bread they are wont to signifie a dinner supper any feastes whatsoever from which feastes notwithstanding as drinke neyther ought nor can bee excluded so neyther may it from this Sacramentall feast whereof mention is made in the cited places whence it is also that the same Paul to whome this breaking is attributed expounding the Lordes institution teacheth that this Supper consisteth of bread and of the cup. V. IT is true that the Manichees communicated vnder the one kind of breade onely for they thought that the wine was the gall of a Dragon but that the ancient Church did not therefore reprehend them it is most false even those very men doe proue the contrary whom the adversary would haue to stand on his side to witte Leo the Bishoppe and Gelasius the Pope the former wherof called this mangling a sacrilegious counterfeiting and the latter a great Sacriledge VI. THe Consequence is of no force which is from examples whereof the former is of doubtfull credit as of which Chrisostome himselfe maketh no mention and because of the cunning and craft of a womanish wit ridiculous but the latter of a false and contrary credite as being that which by most certain proofe evidently sheweth that the communion was vsually and necessary vnder both kindes VII FRom extraordinary cases of necessity and those particular there is no conclusion to that which in lawfull ordinary and publicke celebrations of the Eucharist ought to bee observed Adde further that in all those rites and ceremonies though not alwayes yet for the most part there was vse of both kindes according as the constitution and custome of the Primitiue church doth most manifestly proue VIII TO reason from the authority of the Councels and Fathers for the establishing of some error is inconsequent Adde further that in the Primitiue Church the Communion for a long time was retained vnder both kindes even in the monasteries vntill the thousand three hundred yeare the mangling or maiming thereof was first by a publicke decree brought in by the Councell of Constance in the yeare 1484. IX FRom discommodities or inconveniences an argument concludeth nothing both because they leane vpon superstition and because the collection is faultie drawne from particulars and lastly because they being foreseen by Christ and the Apostles hindered not the Institution of the communion vnder both kindes In Defence of the Forme against Transsubstantiation Bellar. Lib. 3. Cap. 19. FRom a bad and insufficient Enumeration of the partes a false conclusion is drawn for every change is eyther Essentiall of the very Substance that is of the naturall matter and forme or Sacramentall of the office condition vse of the Elements both are true but after their manner that true Essentially by the manner of nature but this Sacramentally by the manner of Grace Now whatsoever change is in the Supper it is not essentiall or naturall but Sacramentall that is a Consecration appointment and setting apaâ—t of the Signes from a common to a holy and mysticall vse To the Testimonies of the Fathers which by Bellarmine are cited in the 20. and 21. cap. of the third booke and the whole second Booke I. THose Fathers who called the Eucharist the body and bloud of Christ vsed a Sacramentall manner of speaking wherby it commeth to passe that the names being changed the signe or Symbole is called by the tearme of the thing it selfe Now they vsed this for three causes First that they might declare whereto Christ had ordayned the Eucharisticall bread SecoÌ„dly that they might expresse the Analogy betweene the Signes and the things signified Thirdly That by the change of the names they might teach that there is a most true and indivisible conjunction of the things signified with the signes themselues in the lawfull vse II. THe Fathers who haue called the Eucharist the precious body the reverend mysteries the pledge of Salvation our ransome spake Hyperbolically of the very bread sanctified and not of any other body present by transubstantiation Now they vsed those Hyperbolicall Phrases for three causes First that they might extoll the dignity of the mystery Secondly least eating they should sticke in the outward signes Thirdly that with a great affection of godlinesse and reverence they might approach to that holy Communion III. THe Fathers which affirmed that the Body of Christ is touched seen and chewed with the teeth spake Figuratiuely For there is a double signification of the Sacrament and body of Christ to bee held for as a Sacrament is sometime taken Figuratiuely for one part and sometime properly for both parties so also is the body of Christ sometime properly and somtime Figuratiuely for the outward signe onely and â—n this sense by a figured and Metonymycall vse of speech the Fathers haue affirmed that the body of Christ is touched and seene that is the signe of his body IIII. THe Fathers who spake of the changing of the bread and wine in the Eucharist treated of the Sacramentall change whereof wee haue spoken in the first distinction and therefore willed and taught that their wordes should bee taken Figuratiuely and effectiuely V. THe Fathers who taught that our bodies are cherished nourished and fed with the body and bloud of Christ vsed a