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
expedient h Rom. 1 7.16.17 Rom. 10.8 Ioh. 3.8 The Matter of Faith ought onely three wayes distinctly to be considered acording as it hath respect vnto the Subject Object or parts The Subiect proper and neerest is the vnderstanding and will of man as both these faculties are regenerate by the supernatural grace and vertue of the Spirite and as the vnderstanding knoweth the supernaturall benefits of faith which are offered in Christ as true and the will applyeth the same to it self with a sure perswasion of the heart as good healthfull i Luc. 24.25 Eph. 4.23 Act. 16.14 Ro. 10.20 The Obiect in respect of the vnderstanding is Gods truth in respect of the will is Gods singular Grace laid open by his promises in Christ Iesus Now both are contained and limitted in the word of God which wholy and soly faith imbraceth as her levell object in the same Christ crucified together with all his benefites as her principall first neerest and proper Object k 1. Cor. 2.2 Heb 10.22 2. Cor. 3.4 Rom. 4.8 8.38 The Parts according to the maner of the Subject or Object are wont diversly to be considered In respect of the divine vnderstanding and will they are both a Knowledge an Assent the Knowledge is wherby we vnderstand the whole word of God as touching the principall heades thereof according to the measure of grace revealed l Esa 53.11 Ioh. 10.38 1 Ioh. 4.16 The assent is whereby wee most firmely resolue with our selues that all thinges which are knowne out of the law and the Gospell are most true and rest our selues perswaded in them m Rom. 7.16 Eph. 3.12 Eph. 1.22 In respect of the will the chiefe and principall part of faith is Trust which is a firm perswasion of the heart whereby every one of them that are truely faithfull do particularly appropriate to themselues the generall promise of Grace Which trust manifesteth it selfe by a double effect to wit by constant Indurance whereby faith opposeth it selfe to all dangers inward and outward and ful Persuasion whereby we surely trust in God concerning our salvation n Rom. 8 15.16 Eph. 1.13 Heb. 10 22. Heb. 11.1 The Forme of faith consisteth in Relation whereby every Elect after a particular manner applyeth to himselfe both the word of Truth and the particular promises of GODS Grace by appropriating vnto himself through a firme perswasion those things which are taught and promised particularly and o In Hypothesi by a Supposition though conceyved in a position and generally p In Thesi Ioh. 17.15 Mat. 9.2 Gal. 2.20 Ioh. 1.12 The Supreame and chiefe End is the glory of God the Author of our Faith and Redeemer q Rom. 11.35 Eph. 1.12 the neerest end is our Salvation which the holy Scripture calleth the end and reward of faith r 1. Pet. 1.9 Ioh. 3.15 16. Ioh. 20.31 By this opening of the Definition through the causes 2. things consequētly follow First that Faith is both one and divers One both in Special kind for faith ſ Species specialissima is a Speciall kind most speciall and in Object because the thing beleeved is one t Eph. 4.5 2. Pet. 1.1 Divers both in number and in degree In Number because every one hath his owne faith distinct from another In Degree because he hath it acording to the measure of Gods grace as it is more or lesse u Heb. 2.4 Mat. 9.22 Rom. 14.1 Secondly that faith is so far firme in all the elect that it can neyther totally nor finally ever at any time be lost to wit because of the certainety and vnchangeablenesse of the Election promise of God of the satisfaction and merite of Christ and of the sealing of the Spirite Wherefore faith after some degree is oftentimes diminished but as touching the forme it cannot perish x Ioh. 3.16 Phil. 1.6 Ioh 6.56 1. Ioh. 2.1 OF FAITH The Part Confuting DISTINCTIONS In Defence of the Obiect of faith against Bellar. cap. 8. Lib. 1. De IVSTIFICATIONE I. THe Testimonies which are alleadged out of the histories of the Gospell doe eyther treate of faith in Christ expresly Mat. 16. Luc. 7. Ioh. 1 Ioh. 6. Ioh. 11. Ioh. 14. Ioh. 20. and so of the speciall mercy of God which God layed open in Christ singularly effectually or of Gods speciall mercie which Christ exhibited by will worke in the example of the Leaper Mat. 1. or they treate onely of an hypocriticall boasting of that speciall mercy of God as in the example of the Pharisie Luc. 18. Or lastly of the outward meanes and extraordinary miracles that further faith which make not a justifying faith but do eyther generally testifie or particularly confirme the same Mar. vlt. II. THose which are alleadged out of the Acts and Epistles are eyther Sermons touching Christ and so Metonymically concerning Gods speciall mercy Act 2.4.10.13.17 18. or do treate of Abrahams faith not in respect of the temporall or earthly but of the spirituall and eternall promises for he saw the day of the Messias by faith and therefore rejoyced Rom. 4. Or lastly they treate of the meane of speciall mercy procured vnto vs and confirmed by the resurrection of Christ Rom 10. 1. Cor. 15. Against Bellarmine cap. 10. I. THe Word of God is two wayes vsually considered eyther as the Word of truth generally or as the Word of promise and grace specially The one Faith respecteth as it is a Knowledge or assent but the other as it is a trusting or beleeving for albeit the promises are generally proposed in the Scriptures yet there is a speciall application of them by faith as the examples of the sicke of the palsie Mat. 9. Of the sinnefull Woman Luc 7. Of the Adulteresse Ioh 8. of Zacheus Luc. 19 and of the Thiefe Lu 23. doe teach II. FAith is the Instrument of Iustification and not the Cause which neither by time nor place can be discerned or separated from the things which it apprehendeth Neyther doth the faith of a speciall mercy follow Iustification because without it there is no Iustification III. IVstifying Faith taketh not away but proposeth the subordinate means of confidence such as are Prayer Sacraments good workes Baptisme and vseth them for the augmenting and confirming of the same IIII. THe confidence or assurance of faith dependeth not vpon the quality of the person beleeving or the quantity of his Faith but vpon the truth of God promising the will of Christ redeeming and the faithfulnes of the spirite sealing Of the Forme of Faith against Bellarmine Lib. 1. De Iustificat Cap. 5. THe Testimonies which are cited out of the 11. to the Hebrewes do not overthrow the forme of Faith but establish the same First the Apostles definition of Faith and the sence and interpretation of the two properties of faith whereof mention is made in that Definition For faith is sayde to be a Ground or substance not
cause of salvation Efficient Act. 23.48 Ans There is 〈◊〉 Consequence from the state marke and conditioÌ„ of the persons which weâ— elected to the causes of Election eythâ— impulsiue or meritorious Rom. 8.29 Answere The Presâ—ence or fore-knowledge of God is nâ— the Consequent or the Effect of thing but the Antecedent neyther doothâ— signifie in the place cited a foreseeing of the beginning but the speciall loâ— of God but the fore-knowledge of approbation is one and that of naked science and knowledge is another Heb. 11.6 It is one thing to treâ— of the first cause of Election and another thing of the meanes and subordinate causes for faith is the proper and onely Instrument of our Iustification and reconciliation with God of which mention is made in this place Rom. 11.20 It is one thing to treate of the perseverance of the Saints but another thing of the election neyther ought those which are the meanes to bee mingled with the Causes and beginnings Places for good Workes Rom. 8.29 The Conformity of â—â—e Image of the Sonne of God is the â—onsequent of Predestination but not â—e Efficient meritorious cause thereâ—f and those words which are to bee â—â—pounded according to the sense of the â—postle by the vnderstanding of the â—erbe Substantiue Were ought not to â—e taken in a contrary meaning 1. Tim. 2.20 to treat of the seales of â—aith which of the Apostle are reckoned â—o be two the one Inward the note or â—nowledg of divine approbation the other outward the avoiding of iniquity of which the Apostle speaketh in this â—lace as also to treate of the cause and beginning of our salvation and election are things diverse Apoc. 3.11.4 It is one thing to treate of the crowne of Ministrie and another thing of the crowne of eternall life and the worthinesse which in scripture is attributed to the elect is not 〈◊〉 naturall excellencie but of meerenes oâ— fitnesse by God given freely also theâ— is one by inherence in the faithfull and another by imputation of which mention is in this place Distinctions for the matter I. THe matter of Election is called so Equivocally eyther Ex qua out 〈◊〉 which and it is the counsel of God 〈◊〉 Circaquam about which and it is maâ— or in which and it is Christ as the Mediator II. MAn is considered eyther Commonly without any consideratiâ—â— of the qualities or Singularly as he iâ— a Sinner after that manner in the fâ— Act of Election and Reprobation bâ— after this in the second III. THe number of the Elect and Reprobates the person numbering and numbered is certaine though both be not certainely knowne vnto vs. For the FORME I. THe Forme of Predestination consisteth in two thinges in the Action and manner thereof the Action is Adoption the maner is in Christ in whom as in a bond lying betweene the vnion of vs with him was made II. PVrpose Prescience Predestination are distinguished in God not by time but by order Purpose signifieth the whole counsell of God Prescience the first degree thereof Predestination not only them but also those which depend on them III. DEcree together with the execution therof as they ought neyther to be confounded or mingled together nor plucked asunder so it is needefull they should bee ioyned together and distinguished all which distinction is from that which is the latter from the maner of the thinges effected OF CREATION The Part Confirming CHAP. III. THat sorte of Divine Actions immanent wee haue already declared in the doctrine concerning Predestination now by order wee passe to Gods actions externall Of these according to the double obiect there ought distinctly to be had a double respect and notice for those divine actions which passe over vnto the Creatures doe eyther belong to this common nature the common beginning of things naturall or to speciall grace the speciall beginning of thinges supernaturall vnto the communion whereof Man is to bee advanced Those which concerne Nature men distinctly consider to be eyther that first beginning or springing vp as it is a In fieri in the doing or making or the conservation of the same as b In sacto it was already done or made that wee are wont to expresse by the name of Creation but this by the name of Providence The Worke of Creation is known of vs two wayes the one common according to the common consideration of all thinges which were created even as the generall and every speciall of them haue their proper conditions in nature which were effected since that first vniversall beginning in the very time of Creation the other particular according as there is a singular respect and expresse marke of the same the first maner properly belongeth to Divinity the second to the science of thinges Naturall Creation therefore Theologically is the first bringing foorth of Nature and of thinges in nature done or made by God in the beginning of time and finished in the space of six dayes vnto his owne glory and the salvation of the Elect. The Cause Efficient of Creation is God for the thinges created were not by one vnderstanding conceyved and by another procreated as the Valentinians thought not by another Nature which Cerinthus calleth one while the Wombe another while the Generall Worke not by the Angels as the Symonians deemed not by their peculiar spirites called Daemones as the Philosophers Lastly not by Fortune as Epicures but by God they were produced and disposed c Psal 33.9 Esa 40.28 which beside the Scripture eyther the distinct workings of the three persons or the nature or maner of the Creation or lastly the manner of beginning doth convince The persons working in the Creation are as the Causes first the Primordiall Cause is the Father d Act. 17.24 the working cause is the Sonne e Col. 1.16 Ioh. 1.3 and the perfecting or finishing cause is the holy Ghost f Gen. 1.2 Psal 33.6 The manner of Creation is two-folde the one by the bringing forth of things the other by the most wise setting of them in order g Iob. 9.8 Esa 40.22 both of them is from God eyther immediately or mediately The consideration of beginning is that it should loue singularity and there can bee no vniversall first thing vnlesse it bee one neyther one vnlesse it be God The matter of Creation ought to bee distinguished two wayes according as there is one creation primary immediate another secondary and mediate There was no primary matter of creation neyther with God coeternal nor of God existent or as a materiall cause put or spread vnder the work of this creatioÌ„ for God gaue not immediately the beginning of nature by nature but by himselfe for that he is of infinit power he necessarily excludeth all matter wherfore out of nothing as it were the bound God brought forth h Psal 33 9. Rom. 4.17 Heb. 11.3 nature by his owne power Of the second and mediate Creation the
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
the generall of outward calling Gods good pleasure as the foregoing cause therof Christs Ransome as the meritorious cause therof Out of both ioyntly ariseth that singular and benevolent affection of Gods will whereby hee embraceth vs adopted in his beloved Sonne with his Infinite loue by applying vnto vs his saving grace i Eph. 2.17 19. Ioh. 15.19 Act. 6.14 Eph. 1.5 Of this Inward calling or application there are two inward meanes the Spirite and Faith The Spirite which calleth by the efficacy of the cause k 1. Ioh. 2 17. Ezec. 11 1â— Faith answereth the calling by the office of the instrumeÌ„t l Rom. 8.30 â— Pro. 1.22 Now as the giving of the Spirite so also the bestowing of faith is the singular gift of God m Passe To be possible to haue both is of Nature but to haue both is of Grace The Matter of this Inward calling are those whome God fore-knew and predestinated vnto life for whome hee hath predestinated them hath he called n Rom. 8.30 Neyther can this Inward and effectual calling bee of any others then of them whose also is the Spirite of Christ and saving faith according to the purpose of Gods Predestination in Christ all others are excluded for albeit it be somtimes given vnto the wicked not onely with their sences to perceiue those things which are of the outward Ministery but by them after a sort inwardly to be affected in the heart that is in the vnderstanding and will yet this inward saving calling whereof we here treate doth affect them onely to salvation who liue and are moved by the Spirite of Christ and are ingraffed by faith into Christ to life eternall o Ioh 17 â—0 Eph. 2.20.21.22 The forme of this calling is that inward Information of the faithfull by the spirite and faith for the communicating of Gods grace and glory Of this Information there are two partes the one is that effectuall action of Gods Spirite in vs and according to that the whole renuing of man which in the Scripture is commonly called Regeneration p 1 Ioh. 3.9 Rom. 8.1 The other is the action of Faith whereby both the mind is inlightened that it may know and the Will sanctified that it may apprehend God in Christ q Col. 1. â— Rom. 14.14 The End Remote is the glory of God gratiously calling Neerest the salvation of Man effectually called And this is the maner of the outward and inward absolute calling whereof the one is of good pleasure and election the other of the signe the one of Efficacy the other of Signification tending to Efficacy the one proper to the Elect the other common to all But because the one cannot nor ought to be separated from the other in the Elect in the ordinary way vnto Salvation out of both ariseth a calling which wee tearme Coniunct both ordinary effectuall in the matter of our salvation Now is it an effectuall and gracious action of the holy spirite sealing vp in the Elect by the instrument of true faith the preaching of the word the vse of the Sacraments the communion oâ— Christ and his Church for their salvation and Gods eternall glory The Efficient cause of this calling is God for the calling is of gift not of merite of grace not of nature God calling whome hee will and againe whome hee will eyther not calling at all or not effectually calling but both freely without respect of person or without blame The matter are men elect in whom alone onely this calling is effectuall perticularly and savingly though generally the not elected and Hypocrites may both receyue the vse of the outward calling and seeme openly to declare the sence and feeling of the Inward whence it is that the Effect of the calling of these is called in the scripture a r Heb. 6.5 taste onely but of those a commixture of the Word with faith Å¿ Heb. 4.2 The Forme is that divine manner of divine Information Inward and Outward whereof this is fully performed with the preaching of the Word the vse of the Sacraments and other both private and publicke exercises of faith and charity but that with the saving communion of the Spirite and Faith The End is both the glory of God being mercifull as also the advancing and translating of man from his misery to spirituall grace and glory OF THE CALLING OF MAN vnto Salvation The Confuting Part. Distinctions in defence of the Efficient Cause I. THe Vniversall Calling which is coÌ„monly called Naturall is one and the Politicall or Ecclesiasticall which is called Personall is another Lastly the saving is another of which we treate in this place yet of all these the Principall and onely Efficient is God II. THere is one calling Immediate another Mediate Extraordinary Ordinary That God effecteth by himselfe This by the Ministery of men III. OF the Efficient cause of all callings there is commonly had a two-fold notice the one according to the beginning the other according to the Instrument that is properly of the cause this of the r Concausa fellow cause In Defence of the Matter against the Vniversality of Effectuall Grace I. THe grace and good will of God is eyther noted generally whereby God doth benefite all men or particularly whereby hee doth good to the Elect in Christ but this vniversall and generall grace ought to bee discerned from the singular and particular as also the vniversall and common benefits towards all as they are men from the Particular towardes men as they are Christians II. THe Affirmation is Inconsequent from the Generall to all Particular things for all ought not to bee taken vniversally of every man but generally of all sorts of men III. THe Argumentation holdeth not from the communion of Nature to the communion of Grace IIII. THe quantity of Actiue vertue ought to bee knowne by the Effect of the quantity V. THere is one Efficacy of calling outward another inward the outward is when the sences and corporal things are touched moved by the outwarde Ministery the inward when the vnderstanding and will are touched and moved Both these Efficacies againe are two-fold the one saving proper to the Elect the other not saving but leading the way according to the generall order and generally belongeth vnto all that are called The Places 1. Tim 4 10. Ans The benefites of Christ in the saving of men are distinct by two degrees the one is common to all the other is peculiar to the Church and saving to the faithful Adde further that the word of saving importeth sometimes the benefites of God in this life and sometimes that eternall benefite of salvation aequivocally Ezek. 28.26 God two wayes is called the God of men eyther vniversally and commonly according to nature or particularly according to Grace whereby hee chose them from everlasting in Christ In Defence of the Formall CAVSE I. THere is one Calling by grace naturall and another by Grace supernaturall
II. THe Calling which is common to all by naturall Grace is wrought by God according to the a Esse naturae being of Nature as the Schoole-men speake generally but that which happeneth to those that are called Supernaturally is concluded in two partes for it proceedeth generally from the caller belongeth particularly to the called III. THe Formall of the calling ought to bee distinguished from the Materiall thereof because the Subject of that is particular but the Subject of this belongeth to all men alike OF MANS IVSTIFIcation before GOD. The Part Confirming CHAP. IX THe Second degree of Application which is here made on the behalf of God is Iustification It is needefull that the verity of this Iustification bee declared two wayes by Anotation of Words wherof there is vse in the explication of this doctrine as also by definition of the thing it selfe according to all the causes The Words whose doubtfull signification is to bee taken away lest they should in the doctrine it selfe breed any difficulty are chiefly two Iustice and Iustification Iustice which indeede is of the Person is two wayes vsually considered one way in the manner of quality or Inherence and it is the obedience of the Law which wee performe to it the other in manner of Relation or Imputation and it is a gracious giving of another mans obedience for vs performed that is called the righteousnesse of the law or Works this of the Gospell or Faith that is in the person subjectiuely this of the Person by Grace of Imputation It is needefull that both bee distinguished because there is a diverse vse of both of this in the Private and inward court of the conscience before God of that in the publicke and outward Court of christian profession before men Iustification generally considered is the very application of righteousnes but specially if wee treate of righteousnesse inherent it is the effecting of a certaine habituall holines in man which signification is most vnusuall and vnproper if wee treate of the righteousnesse of Imputation it is a gracious Imputation of another mans righteousnes by faith and so an absolving of a man before God And this signification as most proper and vsuall both the common custome of tonges a Idiotismus the proper phrase of the holy Scriptures doe confirme The common custome of tongues for as with the Grecians to justifie hath two significations besides or without the doctrine of Iustification the one to judge and pronounce one just by publicke judgement the other after the cause is judged judiciously to punish one so that there is the same vse of the word with the Hebrewes two things doe most evidently proue first the direct and most frequent vse of that word in court or pubilcke judgements causes and actions b 2. Kin. 15.4 Deut. 25.1 Esa 43.9 secondly the manifest c Pro. 17 15. Esa 50.8 Rom. 8.33 â—4 opposition of condemnation and justification as being contraries d Antithesis And in this signification the word to Iustifie commonly importeth three thinges To absolue a person accused e Esa 5.23 Exod. 23. Luc. 7.29 to iudge one for righteous to giue a testimony to one already Iustified as also rewardes which are due to the iust and innocent If you respect the proper phrase of the Scripture by iudiciall proceeding it proposeth the whole doctrine of Iustification this the Phrases of speaking which the Scripture vseth as also that whole manner and course of our Salvation which it describeth doe proue The Phrases which in this point the Scripture vseth do proue some by way of deniall that hee which is iustified is not condemned not iudged and that sinnes are not imputed vnto him f some by way of affirmation doe proue that hee is made iust is freede from the accusation and condemnation of the law that righteousnesse is imputed vnto him c. g Rom. 5.18 8.33 The whole course and manner of our Salvation is fully performed as it were by two degrees by the knowledge of our misery and the trust of Gods mercy Of our misery there are three partes the Offence the Guilt and the Punishment Of Gods mercy there are three opposite parts the foregiuenesse of the fault the absolving from the guilt and the freeing from the punishment That whole course or proceeding froÌ„ our misery to Gods mercy is caled IustificatioÌ„ by a signification taken from common pleadings h Forensi or from the Lawyers Iustification therefore is properly a free iudiciall action of God whereby hee iudgeth the elect in themselues subiect to the accusation and malediction of the Law to bee iust by faith through Christ by imputation of his righteousnesse vnto the prayse of the glory of his Grace and their owne salvation i Rom. 3.24.25 That this definition might be rightly vnderstoode it is needefull that the Causes which are orderly noted in the same bee two wayes considered according as Iustification is taken eyther Actiuely in respect of God who iustifyeth or Passiuely in respect of man who is iustified The Efficient cause of Iustification taken actiuely is God the Father in the Sonne by the holy Ghost k 2. Cor. 5.19 2. Cor. 6.21 for it is in him to absolue or acquite the guilty person by whose Iustice hee is made guilty in him to pronounce one iust whose will is a rule of Iustice Lastly in him to giue iudgement of life or death who by nature right and office is supreme iudge l Esa 59 1 Psal 5â— 4 Esa 43.21 Mar 27. Of this Efficient there is a double Impulsiue cause Outward and Inward the Inward is the onely mercy of the father m Rom. 3.23 both in regard of his good plesure which predestinated vs n Ephe. 1.5 into the adoption of sonnes o Rom. 3.23 as also in regard of the p Oeconomiae disposing and dispensation which both ordained the Sonne for this end and applyed the benefite obtayneâ— by the Sonne vnto vs q Coloss 1.12 And this is the grace which in Scripture if called the Grace of r Free gifts in Schooles the Grace that maketh one acceptable and among the common sort the Grace that freely giveth and is alwayes opposed vnto workes which are called the gifts by grace or of grace freely giveÌ„ because God tooke not the first cause of Iustification from vs or our workes but in himselfe and from himselfe for the vnsearchable riches of the glory of his grace Wherefore there can bee from vs no disposition and preparation which of the Popelings is surmised to be necessary for the bringing in of the forme of Iustification Å¿ Eph. 2.8.9 Tit. 3.5 Eph. 2.4 for albeit there bee two speciall degrees of preparation if not in time at leastwise in nature going before Iustification to witte the feeling of our misery and a confused knowledge of Gods mercy yet none of these maketh for the manner of the Efficient Cause not
onely concerning the condigne but not so much as concerning the congruent The outward impulsiue cause is Christ God-man both in respect of his merit as also of his efficacy and operation Of his merite because both by obeying and suffering in his life and death he purchased for vs the benefite of Iustification t Esa 83.3 1. Tim. 2.6 1. Ioh 1.7 Rom. 8.30 31. Of this Efficacy because he effectually applyeth this purchased benefit both by offering the same by the preaching of the word conferring it by the inward and effectuall operation of his spirite u Rom. 1.16 2. Cor. 5.19 On mans behalfe that which is is called reductiuely the Efficient cause of the Passiue Iustification is wholy Instrumentall and it is saith by which not for which we are sayde to bee iustified both in respect of her Correlatiue as also in respect of her cōtrary the law and good works Of her Correlatiue because the whole forme of saith as it is justifying consisteth in relation neyther is it sayde to justifie vs as it is a quality but as it is occupied relatiuely in the applying of her Correlatiue u Gal. 3.8 Heb. 2.4 Rom. 1.17 Of her contrary because the good workes which are required in the person of him that is justified are excluded from the merit of Iustification as in the place concerning Earth and Workes shall be spoken more at large x Rom. 5.15 11.6 Ephes 2.8.9 The matter of Iustification which on Gods behalfe is considered actiuely is two fold according as there are two parts of Iustificatjon the Remission of sinnes and the obedjence of Christ For because we y Asiequuti sumus procured vnto our selues both the bond of death and the deprjuation of righteousnesse and life both were needful for our Iustificatjon that both our sinne might bee abolished by Remission that wee might be freed from death which is the wages of sinne and that righteousnesse might bee communicated vnto vs to the end we might attaine vnto life z Dan. 9.24 Gal. 3.13 By the name of Remission of sinnes we vnderstand that gratious act of God whereby hee perfectly forgiueth and remitteth the fault and the punishment for the merit and satisfaction of Christ a 2. Cor. 5.19 Rom. 8.1 4.7 The foundatiō hereof is the righteousnesse of Christ not his Essentiall and Diuine b Esa 42.8 nor yet his habituall which was his originall righteousnesse opposite vnto our originall righteousnesse or spot of nature but his actuall righteousnesse which is the effect of both namely a most perfect obedience performed to the Father both by satisfaction for sin and by fulfilling of the Law For the obedience of Christ is two fold opposite to the double bond of man after his fall actiue for the fault passiue for the punishment or both for both The Actiue obedience is a perfect performance of Gods law which Christ fully and perfectly executed even to the vtmost title c 1. Cor. 1.30 Rom 5.19 2. Cor. 5.21 of the law the necessitie hereof in the worke of our Redemption and Iustification three things doe prooue the Iustice of God the office of a Mediatour and our Salvation The iustice of God for if you eyther respect his nature wherby he is infinitly iust he ought not to saue man but by the same manner of iustice d Prou 17 Exod. 20.5 eyther proper to vs or freely imputed or if we respect his will revealed in the law which is an vnmoueable 〈◊〉 of Iustice he hath prescribed none other way vnto life than obedience The office of Christ the Mediatour for wheras he as our surety was bound by a voluntary dispensation to vndergoe and performe those things which we our selues were necessarily bound to vndergoe and performe it was needfull that he should not onely suffer death for vs but also performe the law because we were bound vnto both e Rom. 8.3 Gal. 4 45. Our Saluation for whereas two things are necessary for the same a freeing from death and a giuing of life it was needfull we should obtaine the one by the purging of sinne and the other by the gift of righteousnesse f Rom. 10 4 Rom. 5 19 20. Hence it is that Christ is said to be the end and presection of the law vnto Saluation to every one that beleeveth and the actuall obedience of Christ whereby we are made just is in the Scripture opposed to the actual disobedience of Adam whereby wee are made sinners g Heb. 10.14 Rom. 4.25 1. Pet. 1.19 1. Ioh. 1.7 Gal. 3.13 Adde further that in the very passiue obedience the actiue neverthelesse doth of right challenge vnto it selfe the chiefty for the suffering doth not simply justifie but as it is the suffering of Christ voluntarily presenting himselfe to God the Father by his Eternall Spirit whervpon the same Christ by offering himselfe as a sacrifice suffered as a Sacrificer performed it The Passiue obedience of Christ is the sacrificing or suffering of Christ very necessary in respect of God of Christ the Mediator and of vs. Of God because his justice must haue beene satisfied by punishment Of Christ because he being our surety ought to haue payde our debt Of vs because it was needefull that we should be freed from death by death h Num. 8.33 The Subiect of this righteousnesse is Christ alone in whom subiectiuely that habituall Iustice is inherent and from whom that both actiue passiue obedience proceeded which wee called actuall righteousnesse The matter of Iustification which is considered Passiuely are men elect i Rom. 5.8 10. Tit. 3.3 Eph. 2.12.13 Of this matter there is commonly had a double notion the one according to Nature the other according to Grace supernaturall according to nature they are sinners and therefore subiect to the accusation and malediction of the law k Rom. 8.30 Eph. 5.30 Ioh. 17 20. according to grace supernatural they are beleevers or ingraffed by faith into Christ The forme of Iustificatiō taken actiuely is a feee imputation of Christs actuall righteousnesse whereby the merits and obedience of Christ are applied vnto vs by vertue of that most strait communion whereby hee is in vs and we in him The forme therfore consisteth in Relation in which the vnity that ariseth thereout hath between both boundes the manner of a forme and consisteth rather in the issuing forth and the habite then in the inherence Hence it is also that Relation is sayde m Non esse eius sed esse ad aliad not to bee his but to be in respect of another Now it is receyved by right of the giving and acceptance of the merites of Christes obedience for this imputed righteousnesse is grace and not nature the communicating of a benefite not a Real or habitual possession of the righteousnesse or substance of Christ Lastly an Imputation not a passible quality inherent in vs. In this Imputation we consider two things the truth
thereof in it selfe and the manner of the truth thereof in vs. Of the truth in it selfe there are two bounds Righteousnesse and the Imputation thereof between these there is a relation because Christ hath perfect righteousnes for no other end then that hee might impute it nor imputeth any other thing then righteousnesse nor is our righteousnesse any otherwise then by Imputation The manner of the truth thereof in vs is in the Scripture two wayes limitted whereof the former teacheth vs that wee are iust not in our selues not in our owne righteousnesse but by the righteousnesse of Christ which being out of vs is made ours by right of giving Hence wee are sayde to be made the righteousnesse of God in him n Cot. 5.21 the second teacheth vs that we haue righteousnesse as Christ hath our sinne now he hath it not subiectiuely or inherent but by imputation Hence is that o Autithesis oppositioÌ„ made by the Apostle in the place already cited to wit of Christ whome God made sinne for vs and of vs who were made the righteousnesse of God in him And according to this forme of Iustification there is one and alike Iustification in all men though in diverse according to the measure of him that apprehendeth it be after a divers maner modified The former â—efore of Iustification is not an haâ—â—â—al saÌ„ctity inherent in vs for albeit Iustification Sanctification agree in the Efficient causes as well Gods grace as Christs merit in the Instrumentall cause to wit faith by receyving that of the one and by effecting that of the other Lastly in the scope and end for they tend to one end saue that the one is as the cause the other as the way yet they much differ both as touching the substance and as touching the Adiuncts As touching the substance that is as touching all the causes for the matter of IustificatioÌ„ is the obedience of Christ of Sanctification our owne obedience the one perfect the other vnperfect the forme thereof that is the Imputation of Christs obedience but of this the drawing backe of our minds from vnpure to pure qualities Of Iustification there is no neerest and inward efficient cause but of this Sanctification the wil of man is being the beginning of human actions the end of that is the peace of conscience but of this an open testifying of the reconciling of our selues with God As touching the Adiuncts because they differ first in the maner of effecting for that is effected by right of donation this by maner of alteration secondly by the Effects that absolveth vs in the iudgement of God This doth not Thirdly and lastly in continuance for That shall haue an end with this life This shall endure for ever The Forme of Iustification taken passiuely is the application of Faith Hence it is that wee are sayde to bee saved p Per fideÌ„ fide ex fide by faith through faith of faith of which wee haue spoken in the cause Instrumentall q Mar. 5.39 Rom. 3.7 Gal. 1.16 Eph. 2.8.9 Tit 3.5 The End of Iustification taken actiuely is the glory of God in the wonderfull tempering of his Iustice and mercy r Eph. 1.5.6.7 Rom. 3. â—6 Of his iustice that he would haue his Sonne to satisfie it of his mercy that he would impute his sonnes satisfaction vnto vs. Å¿ Rom. 5.1 Tit. 3.7 The End of Iustification taken passiuely is peace of Conscience and eternall salvation OF MANS IVSTIFICATIon before GOD. The Confuting Part. Distinctions in defence of the Definition of the Name or Word I. IN the searching out of the interpretation of a Word the derivation and composition of the Word is not simply to bee looked vnto but the vse and the propriety of the same II. THe vse of the Word Iustification is vsually two-fold for eyther Iustification is taken properly or in a signification translated from the speciall to the generall by an abuse of speech it importeth all those thinges which follow Iustification III. THere are two orders of Testimonies concerning Iustification the one Legall the other Evangelicall the testimonies of the Legall Iustice do teach what manner of iustice standeth before the Tribunall of God the testimonies of the iustice of faith or those which are Evangelicall doe some pertaine to the causes of Iustification some to the outward signes and testimonies of the person iustified Lastly some to the comprobation of the worke done by faith The Places by which Bellarmine prooveth that to iustifie signifieth to make iust cap. 3. lib. 2. de Iustitia Rom. 5.16.18.19 Ans First there is a manifest opposition of condemnation and justification Now whereas thinges opposite are vnder the same kinde Genere it must needes be that iustification as well as condemnation is a judiciall Act. Secondly as condemnation is never taken out of that signification which belongs to places of judgment and pleading so justification which is made before God is never taken from the effect of infused grace Thirdly the judgement of God is according to truth as well when hee pronounceth vs just for the imputed righteousnesse of Christ as when hee maketh vs just by the power and vertue of his Spirite both truely though diversly the one perfectly the other vnperfectly Dan. 12.3 Ans Iustification in the signification belonging to courts of pleading is two-fold the one immediate the other mediate of this speaketh the Prophet whereby God by his Ministers absolveth sinners as by the same hee bindeth and holdeth sinners and it is a Figure familiar in the Scripture to attribute that to the Instrument which is proper to the cause Esa 53.11 Answ First the Hebrew word in the third conjugation signifieth to pronounce one just as in the first it signifieth to be just positiuely Secondly the Text hath not in his Knowledge but in the knowledge of himselfe whereby is declared not the manner of Iustification but the Instrument or faith expressed by a circumlocution a Per Periphrasm Thirdly it is one thing to treate of Christs righteousnes which in him is inherent subjectiuely and another thing of that which by Grace is imputed vnto vs. Fourthly Christs satisfaction is the meritorious cause of Iustification which is become onely ours by benefite of Imputation Apoc. 22.11 Ans Iustification in the iudicial signification noteth out two things according as there is a two-fold Court the one of Conscience before God the other of holinesse before men for it importeth to bee absolved eyther before God by the righteousnesse of faith or before men by the righteousnesse of workes In the first signification the sense is thus Hee that is iust let him be iustified still to witte by applying vnto himselfe the continuall remission of his sinnes and the imputation of Christs righteousnesse In the second the sense is thus Hee that is iust let him bee iustified still that is he that desireth to bee iust let him bee informed more and more vnto Iustice and
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
actuall both of these were in Christ yet properly he imputeth this onely V. ACtuall righteousnesse is eyther perfect or imperfect this is in vs that in Christ VI. PErfect actual righteousnesse of Christ consisteth in a double obedience whereof the one is called the obedience of the Law the other obedience vnto death VII THe obedience of the law which is truely and properly the effect of the person being the mediator neyther ought nor can bee called eyther a part making the person or a quality pertayning to the making of that person VIII THe places of Scripture which treat of Christes death are not to bee taken exclusiuely or oppositely but figuratiuely or Synecdochically for the last accomplishment of the whole obedience DISTINCTIONS in defence of the Formall Cause The Arguments which Bellarmine bringeth against the truth of this cause are of two sorts for first hee endeavoureth to proue by certaine reasons that our inherent righteousnesse is the formall cause of our righteousnesse Secondly he impugneth the imputation of Christs righteousnesse The first he endeauoureth to perform by 8. Testimonies Cap. 3. Lib. 2. De Iustificatione The first is in Rom. 5. Of which wee haue treated in the explication of those places which were alleadged against the true nature of the name or word The second is in Rom. 3. Answ First the Grace of God is taken in Scripture aequivocally First for the free and eternall favour of God wherby hee made vs acceptable to him selfe in his beloved Sonne and this is the Grace that maketh acceptable Secondly for the giftes by Grace whether outward or inward whether generall or particula and that in the place cited it is taken in that signification and not in this three thinges doe proue First because the Apostle excludeth the righteousnesse of the law which is of works to the end hee might establish the righteousnesse of faith the causes whereof hee reckoneth vp Secondly because what hee called freely hee expounded by grace that not onely the workes that goe before but also those that follow after faith might bee excluded Thirdly because the Apostle opposeth the very same Grace cap. 4.2.4 against Abrahams works howsoever proceeding from the renuing of the Spirite Secondly neyther in deed doth the conjoyning of those two words Freely and by Grace sith the one expoundeth the other according to the Scripturall Phrase of speaking nor doth the force of the Preposition by which is not found in the originall Text and very often in the Scripture noteth the efficient nor doth the Efficacy of Gods grace the effect whereof ought necessarily to be distinguished from the Cause nor lastly doth it because loue in Scripture is called any Grace whereas both the loue of God towards vs is a grace making acceptable and ours towardes God is a grace freely given any way infringe that interpretation The third 1. Cor. 6. To this wee haue aboue answered The fourth Titus 3. Answ First the Effect is badly confounded with the cause to witte Iustification with Regeneration and Renovation for the matter of that is the righteousnesse of Christ but of this our Inherent righteousnesse Secondly neyther doth the Apostle call Renovation Iustification sith hee expresly distinguisheth the one from the other Thirdly the Apostle sheweth not the cause but the vse of Renovation or good workes when he sayeth that being justified by the grace of God wee might bee heyres according to the hope of everlasting life The fift Heb. 11 Ans First there is a two-folde righteousnesse Imputed and Inherent by both they are called Iust or righteous but after a divers manner by that by way of Relation and perfectly before God by this Inchoatiuely Subjectiuely and vnperfectly Secondly the perfection which is ascribed vnto the faithfull in the Scripture hath a three-fold respect the first of Gods councell from everlasting Secondly of the foundation in Christ lastly eyther of comparison and opposition vnto other mēs vnrighteousnes or of the end or tearme of perfection vnto which it tendeth besides these respects there is no perfection of the faithfull in this world Thirdly the nearest cause in deede of a righteous worke is inherent righteousnesse but the chiefe and principall cause is the Spirit of Christ imputing his righteousnes to vs and by the power of that imputed righteousnesse working this inherent righteousnesse in vs. The Sixt Rom. 8. 1. Cor. 15. Ans first our Conformity with the Image of Christ whereof mention is made in the Scripture is threefold the one vnto the image of glory being opposite to that which is vnto the image of Christs afflictions And of this the Apostle treateth in the cited places The second vnto the image of Christs obedience which in deede in this world we performe vnperfectly but Christ applyeth the same to vs as perfectly performed for vs. The third is of the death buriall and resurrection of Christ Secondly of Christs righteousnesse there is a double vse the one principall of satisfaction and merite the other exemplary and of document as touching satisfaction Christs righteousnesse is imputed to vs as touching example it is the rule of our inherent righteousnesse Thirdly the opposition which is made betweene the image of the first Adam and the second according to the sense of the Apostle in both places hath respect vnto the mortality and immortality the earthly and heavenly qualities of the body not properly vnto sinne and Christs imputed righteousnesse The seaventh Rom. 6. Ans The word Iustification is taken two wayes properly and improperly Properly when wee are sayde to bee justified by the cause Improperly when wee are sayde to bee justified by the effects Secondly the Apostle treateth of our Sanctification and the two parts therof the mortifying of the old man and the quickning of the new of both which partes hee giues vs an example in the death and resurrection of Christ Thirdl◠to bee justified signifieth to bee freede according to the proper phrase of the Hebrewes who comprehend the Consequent with the Antecedent The eight Rom 8. Answere First the degrees of our Salvation Adoption and Iustification are badly confounded together Secondly of Adoption there are two considerations the one according to the truth and foundation thereof in the eternall counsell of our Election the other according to the fruition and accomplishment thereof in the other life In that signification Adoption goeth before Iustification but in thi Adoption is the bound and end of Iustification Thirdly it is one thing to call Iustification Putatiue and another Imputatiue that as being false is falsely also faigned vnto vs this is no lesse true then if we our selues had it subiectiuely because of the truths sake both of Gods promise and our coniunction with Christ That the FORMAL CAVSE of our Iustification is not the Imputation of Christs righteousnesse Bellarmine proveth by ten Arguments Cap. 7. Lib. 2. de Iustificatione To the FIRST IT is false for whereas there are two sorts of testimonies some expressed and some by
of the very Institution Neyther must we referre the words of the Promise in the Supper to Christs Sacrifice but to the Sacrament which hee instituted neyther also in Baptisme is the efficacy of the Sacrament simply expressed but the promise given concerning the efficacy V. THe m Concionale word pertaining to the congregation the word of Institution are not opposite but both in Baptisme and the Supper there is the same worde for that which is n Or of Preaching for the congregation in Baptisme the same is of the Institution and that which is of the Institution in the Supper the same is for the congregation VI. IN every Sacrament two things must needes bee distinguished the Substantiall and the Accidentall thereof the one whereof is properly required for the being the other for the well being of the same Now the Preaching of the same is no part of the Essence of the Sacrament but pertayneth to the manner of Administration VII THe Consecration of Sacraments consisteth in two thinges in the Institution or ordinance blessing sealing of the word and in the promise of God himselfe then in the holy vse thereof which is done by prayers and thanksgiving VIII THe chaunge of the Sacramentall word is twofold Substantiall and Accidentall the one properly pertayneth to the sense the other to the wordes and order of the wordes and yet a conclusion from the change of wordes to the change of the Element is of no force because this cannot bee changed without corruption but those may easily be changed the sense neverthelesse remayning Distinctions in Defence of the Cause Materiall I. SIgnes are eyther of things past or thinges present or things to come and they all eyther pointing out or sealing vp or presenting of all which the Sacramentall signes are mixt II. THe signe signifieth eyther the Element or the Action or both wherefore in a Sacramentall thing all that is called the signe which is perceyved by the fences whether it bee seene or heard for the Element is perceyved by the sight but the action by the sight and hearing III. THe thing signified in the sacrament is both a substance and action the substance is eyther properly whole Christ or Synecdochically the body of Christ delivered vnto death and his bloud shed the Action is Gods alone and is eyther Iustification or Regeneration IIII. THe thing and the signes are both offered eyther joyntly and truely in respect of God who promiseth or distinctly in respect of the faithfull to whome without the sacramentall coÌ„munion the thing signified is truely and spiritually given or of the vnfaithfull to whome even in the Sacramentall Communion the Signes indeede are offered but the thing signified is not given Distinctions in Defence of the Forme and Effect of a Sacrament Bellarmine proveth by ten reasons that the Sacraments of the New Law are the causes of Iustification by the worke done Cap. 8. Lib. 2. de Sacram. Ex opere operato I. THe Sacramentall Signes are sayde to bee practicke not for that they worke by the deede done but because they are effectuall Instruments whereby the truth of Gods Grace in Christ is sealed vppe vnto vs and because Infantes are baptized the Sacramentes doe not therefore immediately effect Sanctity for in respect of the Infants Baptisme is properly a Sacrament of entrance as in respect of them that are growne to full age it is a Sacrament of Sanctification not by effecting but by binding II. GOds institution or authority hath â—ot put a power of effecting in the Sacraments which is proper to the Principall Agent but of signifying sealing and presenting neyther hath humane instirution any place in divine matters sith the nature of those things which concerne faith and religion lerneth vpon the alone word of God III. THe Institution and vse of a Sacrament consisteth in two things first in the Relation of the Signe vnto the thing signified Secondly in the lawfull administration and receyving the verity and vertue of the Relation doth wholy depend vpon the Institutor of the lawfull administration God is the Author according to his will but man is the Minster of the same according to the rule of Gods will and his owne calling IIII. THe Sacraments depend vpon God and Christs Passion after a divers respect vpon God as the cause vpon Christs death and Passion as the object for the Passion of Christ cannot properly be called the cause of the Sacrament but the object and the thing signified wherevnto it is carried V. WE are made assured of the remission of sins by the Sacraments through an assurance not absolute but relatiue not from the former but from the latter not by the Principall but by the Instrumentall not properly by effecting but by scaling VI. THe Sacraments the word haue reference vnto faith not after a contrary but after a subalternall manner because as faith is begotten by the word so it is nourished by the Sacraments both are Instruments yet distinct by manner of working VII SAcraments profite not except they bee well applyed now there are two meanes of Application the one outward the other inward the outward are the Signes and the Word the vse of the Signes is perceyved by the touching but the vse of the Word by hearing the vnderstanding of both is required because the Signes and the word not beeing vnderstood doe not profite the inward is faith which bringeth the vse of the Signes and the word to the Soule VIII THe subordinate Instruments of the stirring vp of faith is the word of preaching or the Scripture and the visible word of the Sacrament neyther doth the one disanull the other but rather settle and establish each other Adde further that the vse of the picture and outward Signes of Baptisme is one and of the Signe is another whereas that hath neyther the worde nor promise this both IX THe profite of the Sacraments is both Generall and Particular in a diverse respect Generall in respect of the entrance and the whole outward action Particular in respect of the Application the one Generally is performed by the Signes and the word the other particularly by faith X. THe Difference of the Sacraments of the olde and new Testament consisteth not in the thing signified but in the manner of signifying and other outward Adjuncts and circumstances whereof wee haue aboue spoken The same Point doth Bellarmine proue by eight Testimonies of Scripture Cap. 4. The First Place is of Mathew the 3. Answ There is no difference made between the Efficacy of Iohns Baptism and Christs but betweene the Persons whereof the one by the outward Ministery onely giveth the water as the Signe of the Remission of sinnes the other by the Inward Efficacy giveth the Spirite as the earnest of the thinges signified And hee vseth the future Tense speaking of Christs Baptisme because he hath respect to the very Ministery of Christs Preaching which he was about to take in hand neyther doth the Place
cited as that of the Councell of Carthage and of Milevitum out of Augustine For those Councels doe treate against the Pelagians who at that time denied the baptisme of children and some are suspected as that of the Tridentine Councell and the Testimonies of the Popes III. INfants ought two wayes to bee considered eyther according to common nature or the singular manner of the covenant and grace that way they are conceived in sin but this way they haue obtayned remission of sinnes by the promise In Defence of the Effects of baptisme against the same Cap. 4 and the rest that follow I. SInne dwelling in vs is by baptisme taken away by three meanes and degrees First because it is not imputed Secondlie because by little and little the body thereof is destroyed Thirdly because in death it shall vtterly bee taken away by the power of the same bloud of Christ wherewith wee are washed in Baptisme II. IT is one thing to speake of the cause of Iustification and another thing of the Instrument thereof lastly an other thing of the sealing the cause is the merite of Christ the Instrument is Faith and the sealing is Baptisme III. THe new and vncertaine devise of the Schoolemen concerning the Character or Marke which cannot bee defaced is with the same facility denyed as it is affirmed chiefly whereas neyther Scripture teacheth nor necessary reason sheweth nor authoritie of Fathers proveth any such Character Adde further that the chiefe reason why Baptisme is not iterated is not the impression of the character but Gods onely Institution OF THE LORDES Supper The Part Confirming CHAP. XIII THe other Sacrament of the christian church immediately instituted of Christ for the perpetuall vse thereof is The Lords Supper whereof though there be divers appellations both in Scriptures and with the Fathers for in the Scriptures it is called The body and bloud of the Lord The New Testament The Communion The breaking of bread The Lords Table The bread and the cup The Communicating of the body bloud of Christ a Mat. 26.28 Luc. 22.20 Act. 20.7 1. Cor. 11.25 1. Cor. 10.21 1. Cor. 10.16 which by the Fathers First it is called a gathering together The Eucharist or Thankesgiving Publâ—â—g Administration Secondly the Latâ—â—â— Offering because of collections and sacrifice for the remeÌ„brance of Christs Sacrifie yet most properly by this appellation Of the Lords Supper the thing it selfe hath most fitly beene expressed and indeed it is called The Supper with respect had both of the thing and of the time because it is a holy banquet of the soule and not of the belly instituted of the Lord and that in the Evening but the Lordes in respect both of the Author who is the Lord and of the End which is the remembrance of the Lord. Now it is defined to be A Sacrament of the New Testament instituted of Christ consisting of the Signe and the thing signified proportionable by an Analogicall Relation and action of themselues betweene themselues whereby the full growne members of Christ and his church are trayned vp and taught in the lawfull vse of the visible signes concerning the true and spirituall communication of the body and bloud of Christ vnto life eternall The Efficient Cause of the Lordes Supper ought to be considered eyther as instituting or as vsing and administring the same that is the principall cause but this is the serving or administring cause The Principall or Instituting cause is the Lord from whome it hath beene customably called the Lordes Supper to wit Christ God and man our onely Redeemer instituting the mystery of his body and bloud by the oblarion whereof hee redeemed vs b Rom. 15 18. 1 Cor. 11.23 Of this mysticall and divine Institution there are two parts Christs Deeds and his Words by the one wherof hee limitted and left an example of Administration by the other a doctrine of Institution Of Christs Deeds wherby the manner of the lawfull publicke office or administratioÌ„ is declared there are three partes according as concerning both signes which Christ receyved he orderly vsed holy and ceremoniall actions c Mat. 26.26 Mat. 14.22 Luc. 22.19 1. Cor. 11 24. The first is Blessing and Thankesgiving for the Scripture vseth those two words the one Mathew Marke vseth the other Luke and Paul both signifying the one selfe same thing to witte how Christ by prayers to God by thanksgiving and all that holy action prepared appointed and sanctified the Bread and Wine to a holy vse that they might bee a Sacrament of his Body and Bloud not by their owne nature but by divine Institution and this is that true Consecration or Sanctification of the Sacrament whereof mention is made among the Fathers The Second is The breaking of the Bread and the powring of the wine into the Cuppe which Christ vsed not onely for the cause of dividing and distributing thereof but for the representing of his death for it is an Essentiall and Sacramentall Ceremony of the Lordes Supper pertayning to the end forme thereof d Mat. 26.26 Mar. 14.22 Luc. 22.19 1. Cor. 11.24 The third is the offering and distributing of the Bread broken and the Wine powred in For Christ gaue not the same to his Disciples that they should distribute but that they should receyue that which was distributed e Mat. 26.26.27 Mar. 14.22 Luc. 22.56 because they were in that Supper not the dispensers of Gods Mysteries but the Guestes But Christ as being the Feast-maker with one labour instituted and with his owne hands dispensed the Sacrament of his Grace and withall sanctified the Ministeriall dispensation thereof And all these Actions are Sacramentall and ought diligently to be considered as farre forth as they are vsed for the signifying and sealing of Spirituall things by divine Institution To these Actions that wee may come to the second part of the Institution Christ added Words whereof some include a Commaundement some a Promise and lastly some an Explication These in Schooles haue vsually been tearmed Preceptiue the other Definitiue and Sacramentall Lastly these Expositiue The Words Preceptiue are those by which hee hath injoyned both vpon the dispensers a necessity of their administration and vpon the communicants a necessity of taking and hath prescribed vnto both a forme of both Administration by his deed whereof we haue aboue spoken and by his commaundement of Imitation ioyned therevnto e Mat. 2 6 26. 1. Cor. 11.24 Of Communicating by a double Precept by the one To take by the other To eate and to drinke The Taking is a Sacramentall Rite prescribed to him that commeth to the Lords Table whereby wee receyue with our hand the Bread and Cuppe of Thanksgiving for it cannot bee gathered eyther from the Story of the Institution of the Lordes Supper oâ— froÌ„ the fashion of Christs sitting down and his Apostles that Christ in the first Supper did put those signes into the mouth of every of the Apostles by which
sayd to be that whereby one cannot be compelled to do or suffer any thing against his naturall inclination from Vnchangeablenesse is sayd to be that which can frame it selfe indifferently or contingently to both opposites and so can do and not do suffer and not suffer The first freedom is not in man corrupt the Second is in every man of whatsoever state and condition The third was in man before the fall V. ONe freedome is sayd to be from necessity an other from sinne an other from misery The first is of Nature The second of Grace The third of glory VI. FReedome is eyther properly taken for the freedome which is in the Subject to the Object and from the contrary impediment or vnproperly or Synecdochically for one of these Liberties That Man cannot without faith or the speciall helpe of God perform any morall good against Bel. Li 5. de Grat. Lib. Ar. Cap. 9. I. GOod Workes are two wayes vsually considered eyther according to their outward manner or according to their inward In respect of both God is sayde to reward good workes of the one because they carry a shadow of civill goodnesse which also is acceptable to God as touching it selfe but of the other because they are done in faith according to Gods Rule and Prescript to Gods glory Now God rewardeth not according to the proportion of merite but according to the grace of promise notwithstanding those places of Exodus the 1. because there is noted an antecedent but not a cause of Gods blessing towardes the Mid-wiues Of Ezek. 2.29 and Daniel 4. because the Consequence is of no force from the outward rewarding to the quality of the Worke. For God is wont liberally to recompence an outward obedience with an outward rewarding II. A Thing is sayd to be good Equivocally and that two wayes eyther that it is such indeed or that it appeareth such or else that it is eyther good in it selfe as touching the substance of the worke or that it is sayde to be perfectly good in the Object Subiect End and other circumstances The Workes of the Heathen are called good workes eyther according to the appearance onely or because the substance of the worke is good though it be evill in the Subject obiect end other circumstances III. THe Fathers which seemed to attribute any thing to Nature eyther treated onely of those outward Civill and politicke actions as Basil and Augustine or of the natural good as Chrisostomâ— or of Workes according to the common opinion as Hierome IIII. IN the Works of Heathens all and every of those thinges are wanting which are required of the Adversary for the making of a good worke the circumstance of the end is wanting because that is not don for God which is not done for his commaundement according to his rule or for Gods glory The Action is defiled by the naughtinesse of the cause because whole man is whole sinne wholy not onely as touching himselfe but also as touching his actions Neyther hath a good worke any proportion with the strength of nature because to will and to do good is of grace and not of nature and so good workes are not onely hard but also impossible to Nature Neyther do the absurdities proue the contrary because wee are bound of duety to doe good workes nor are they therefore called evill because they are done simply but because they are not well done That there is no Free-will in godly and saving actions against Bellarmine Lib. 6. cap. 10.11.12 THe Freedome of Will is vsually considered two wayes in man regenerate according as there are in him two divers and contrary beginninges the beginning of good which is the Spirite or the parte Regenerate the beginning of evill which is the flesh or the part vnregenerate Hence the freedome of will in respect of the first beginning freely willeth good in respect of the other it freely willeth evill and in this sence is Free-will in man Regenerate diversly pronounced eyther to be or not to be AND THis is the State of man according to Nature and his naturall condition both in his first originall condition and Creation and in his change and corruption which after followed by sinne Now the other state of maÌ„ in this life according to the Grace of Vocation which is aboue Nature is to be known and discerned Now it ought to be discerned two wayes according as the Châ—istian calling and estate or the condition of a Naturall Christian man is in this life comprehended in two principall heades to wit Faith and good Works For these are the two partes of a Christian calling and the two most conjunct dueties of a Christian man namely to Belieue and to Doe for faith imbraceth the Grace of God in Christ good works doe testifie and performe Thankefulnesse for that Grace OF FAITH The Part Confirming CAP. VI. BY the Name of Faith wee doe vnderstand an outward and hypocriticall profession of Religion and Faith a Mat 13 20.21 Heb. 6.4.5 6. not a temporall knowledge and assent concerning Gods Grace b Act. 8.13 Iac. 2.29 Lastly not a certaine perswasion concerning some miraculous effect conceyved by a singular revelation or promise c Mat. 17.20 1. Cor. 13.2 but we meane that which properly and simply is so called and is pronounced by it selfe concerning the onely Elect and them all Wherevpon it is wont commonly to be called the saving iustifying faith d Rom. 3.28 and is a gift of God or a holy habite e Inditus given inwardly by the Spirite of God whereby the godly in their vnderstanding beleeving Gods truth receiue with a sure and firme assent of Wil the promises of the saving good-will and grace of God in Christ to his glory their salvation The Efficient Cause of faith is two wayes vsually expounded Primary or Instrumentally The Primarie Cause of Faith is God who had his fore-going good pleasure and the onely free affection of his will no preparation of our righteousnes going before or merite of our workes accompanying the same f Ioh. 6.29 Eph. 2.8 Luc. 24.32 The Instrumentall Cause of Faith is two-folde the one inward and chiefe the other outward and furthering The inward chiefe Cause is the holy Ghost who begetteth the same in the Elect by a speciall action next and immediately beyond the order of nature partly by disposing the vnderstanding to the saving knowledge and receyving of Christ partly by induing the will with new qualities and by inclining the same that it might particularly and firmely assent and cleaue to that knowledge and receyving g 1 Cor. 12.9 2. Cor. 4.6 Gal. 5.22 The outward and furthering Cause is the preaching of the Gospell by which the holy Ghost ordinarily formeth confirmeth this very worke of Faith in vs albeit God according to the Liberty of his power and will may beget worke faith without the vse of this ordinary meanes when it pleaseth him and is
one declared by the effects of both but as concerning the Object are both vniversally all Creatures even the vnreasonable which shall be freed from the servitude of corruption and generally all both Angels and Men and particularly that man of Sinne and Sonne of Perdition Antechrist e Mat. 29.32 1. Thes 4.17 Apoc. 20.12 The Forme is that whole order and proceeding of the most majesticall judgement comprehended in the very preparation both of the Iudge and of the Persons to be judged in the sentēce of the judgement and in the execution of the sentence f Mat. 25.32 1. Thes 4.16.17 The End Supreame is the glory of God himselfe and the accomplishmēt or Christs office Subordinate the iust condemnation of the wicked and the glorious felicity of the faithfull both which the infinitenesse and eternity either of joy or sorrow followeth g 2. Tim. 4 8. Particularly the State of man after this life after the time of that vniversall life resurrection and last judgement is eyther of life or death eternall Life Eternall is the life of glory wherein the Soule ioyned to our body enioyeth God for ever being advanced to the highest toppe and height of her felicity The cause of this life is God to wit the Father the Efficient the Sonne the Meritorious and the holy Ghost the sealing and applying Cause h Ioh. 14 2◠Apo. 21.3 1. Cor. 15.45 Rom. 8.11 The Matter which hath the respect of the Subiect are those good things which neyther eye hath seene nor eare heard nor can the mind of man comprehend i 1. Cor. 15 28. That which is of the Obiect are all the blessed and elect k Apo. 21.3 Mat. 25.24 The Forme is the most perfect knowledge vision and fruition of God himselfe and the exceeding felicity blessednesse of man which accompanieth the same which also consisteth both in the separation and absence of all evill things in the participation and presence of all good things both are both perfect and eternall l Apo. 22.4 Psa 7 15 1. Ioh. 3.2 Psa 16.11 The End is the glory of Gods grace and the glorifying of the elect m Apo. 21.3.5.12.11.17 1. Cor. 15.28 Death Eternall is the vnspeakeable and most miserable condition of the reprobates appointed or decreed of God whereby both their Soule and body are most justly adiudged to eternall punishments The Efficient Cause remote is God the most iust iudge the Instrumentall is Sathan the neerest is Sinne n Mat. 25.41 The Matter which hath the respect of the Subiect are Eternall punishments that which is of the Obiect are the Cursed and the Workers of iniquity o Ioh. 5.29 1. Thes 1 9. The Forme is the perpetuity and the infinitenesse of the punishments in Hell p Apo. 20.15.21.8 Esa 66.24 Mat. 4.42 The End Supreame is the glory of Gods Iustice The Neerest is the iust condemnation and punishment of the wicked OF MANS ESTATE after this Life The Part Confuting Touching the Resurrection I. THe Resurrection in the holy Scripture is two wayes taken Figuratiuely or Properly Figuratiuely eyther by a Metonymy it signifieth immortal life or by a Metaphor eyther a deliverance from danger or the regeneration of the Soules which is a spirituall resurrection and is called the First Properly Resurrection signifieth the quickning of the Bodie which shal be done at the last day which also is called the Second II. THere is one Resurrection Vniversall and Finall which no man shall escape an other Particular or foregoing whereof there are particular examples extant in the Scriptures Of the last Iudgement I. IVdgement in the Scriptures signifieth three things eyther the cause of damnation or an vniversall governement or the very Act eyther of condēnation or Iustification II. THere is a two-fold Iudgement of the Lord Particular or Antecedent When God in this life eyther defendeth his people or represseth the wicked Vniversall being the last which shall be done in the last day of the Resurrection III. THe Sonne is sayde to be the iudge of the world not exclusiuely or oppositely but by an appropriation for that by the Sonne in a visible forme the last iudgement shall be executed IIII. THe Sonne is said to be ignorant of the day of iudgement eyther because he would haue vs to be ignorant thereof or as touching his humane nature which by ordinary and naturall knowledge knoweth nothing of this matter or as touching his state of humility which as touching his voluntary dispensation hee hath taken vpon him Of Life Eternall I. THere are 3. kinds or differences of life there is a life of nature which the Apostle calleth Naturall There is a Life of Grace which the Sons of God alone doe enioy in this world there is a life of Glory which consisteth in the vision of God II. LIfe Eternall is two wayes taken Metonymically both for the way to life and for Christ himselfe Properly for the State of the blessed after this life III. THere is one Vision of God Naturall in the thinges created an other Specular or Symbolicall by resemblances and Signes an other of Faith by the doctrine and doings of Christ an other of Present sight or of glory to come when we shall see God face to face Of Death Eternall DEath is fowre-fold First Corporall which in the Scriptures is also called Temporall and the first death in respect of the wicked Secondly Spirituall and that eyther of the faithfull or vnfaithfull that of the faithfull is three-fold of Sinne which is called Mortification of the Law as it is the power of Sin of the world as the world is dead vnto them The death of the vnfaithfull is that which may be called the death of faith or of the soule Thirdly Eternall which is called the second Fourthly Civill death which of the Lawyers is sayde to be of them which are condemned to death FINIS
and verity thereof The other concerning the order and Methode of our institution Divinitie wee meane not that first patterne which in God is of God himselfe nay is God himselfe for both God that which is in God is the selfe same in a simple Essence wherein by an indivisible and vnchangeable act he knoweth both himselfe in himselfe and out of himselfe all and singular thinges by himselfe but the stampe out of that former expressed and shapened by a revelation and gratious communication thereof eyther according to the vniversall nature in all men or according to speciall grace measure of the scripture in the Church Hee that would enquire the veritie hereof ought to consider two things first that it is secondly what it is That there is such a stampe of Divinity the Nature of God the light both of our owne Naturall conscience and supernaturall knowledge revealed as also the common experience of Nations and ages doe declare The Nature of God for sith hee is by all meanes infinitely good we must no way think that God wanteth a good meane to communicate good whose property it is to bee a communicator of himselfe or to communicate himselfe with other his creatures according to their condition a Mat. 5.45 The light both of our Naturall conscience by which clearely shining all men haue this setled in their heartes that there 's is a Divination and other kindes of divine communications b Rom. 1 1â—.19 2.24.25 as also of supernatural Knowledge revealed whereby wee know that whole truth to bee fully and plainely registred in the holy scriptures which was behoofefull for vs to know to our salvation Common Experience for even the Gentiles themselues being strangers from God had the Oracles of the Divell in stead of these from God rather then that they would deny that stamped Divininity or bee saide to want the same c Rom. 1.21.22.23 for hence it came to passe that whereas among the Heathen some of their Gods were thought to bee very Gods some others to be such spirites as they called Daemones the heathens Divinity was held to bee of two partes for the one treated of the Gods themselues the other of d Daemones those spirites which they called Daemones that which treated of their Gods August lib. 5. de Civit. Dei cap. 6. was held of them to bee three-sold as Augustine out of Varro teacheth to wit Poeticall Naturall and Civill that which did set forth the power of those spirites was two-fold for whereas of those spirites called Doemones some were good some evill that which discoursed of the evill spirites who were to bee pacified and appeased was called Magicke and Inchantment but the other which delighted the good with sacrifices was called Divine ministration and Expiation therefore there is a Divinity Now if you respect the true interpretation of the word it is defined thus to bee a knowledge of the Oracles or speeches of God but if the thing or matter it selfe it is a true wisedome of divine thinges from God communicated eyther by meane Naturall according to inbred principles or else by a meane more excellent according to grace supernaturall And of this Divinity wee speake in this place wee call it Wisedome by example of Scripture f 1. Cor. 26. first for the excellency of the thing as being the most certaine declarer of principles most noble Princesse of all sciences secondly for the singular meane or manner of knowing for this wisedome is distinguished from that which in the Scripture is called earthly sensuall and diuellish The subject of this Theological wisdome are matters divine both for their Nature and the manner of considering for whereas a Subiect hath two partes the one which containeth the place of the matter is called the thing considered the other of the forme and is the manner of considering it wee obserue them both in the explication of this subiect The thing considered is God himselfe and all thinges disposed vnto God that is all thinges divine eyther of their owne nature or by relation vnto God The manner of considering is proportionable to Gods truth even to the whole truth and everie part thereof alike or equally infused fitted to the dignity of the deliverer to the nature of the argument as also to the condition of those to whome it is delivered And this is the nature and verity of Divinity now wee will briefly shew the Methode of our Institution concerning the same There is a two-fold Methode of teaching the one from Principles the other vnto Principles the one a Priori proceeding from the Cause to the Effect and from the first and highest to the lowest and last the other a Posteriori proceeding from the Effect to the Cause or from the last and lowest to the highest and first The vse of the former is chiefest in sciences contemplatiue of the latter in the practicke or actiue Now whereas Divinity in both these holdeth the first principal place by reason wherof some haue distinguished it into Contemplatiue and Actiue and for that it affordeth a faculty both of knowing and doing well which is the right way of wisedome it hath fallen out that Dâ—vinity hath been handled in a diverse Mâ—thod by diverse men yet by all of them profitably and faithfully For whereas all order is taken eyther from the nature of thinges to bee considered or from our better and easier knowledge thereof Calvin Melanthon Vrsinus haue done well who observed an order of their better knowledge in a method vnfoulding by way of Analysis g Analytiâ—a in like manner Hiperius Musculus Hemingius Zanchius haue done well observing the order of Nature h Synthetiâ—a Synthesis also is contrary to Analysis beginning froÌ„ things granted to that vvhich is in question in a Method of composing and couching thinges handsomly together Wee in this our Institution will ioyne both these together borrowing i a Synthesi from the Methode of composing the disposition and k Ab Analysi from the Methode of vnsoulding the invention of the same that from both the l Systema full constitution of this body of Divinity which we haue in hand may arise Therefore by an order Syntheticall as wee tearme it wee will begin from the first Principles that by the Means wee may come to the last but we wil set downe a declaration such as wee call Analyticall of the first middle and last thinges first in teaching the truth by way of confirmation then in reproving the falshood by way of confutatioÌ„ that by the helpe and benefite of the Definition of every point of Divinitie and by the Analysis of the same through the causes thereof but this by the Appendix or addition of the generall solutions which wee will lay vnder every place or point and set against the principal arguments of our adversaries especially Bellarmines this is our Methode THE FIRST Booke of the Principles of sacred
concerning God is vtteâ—d For the INFINITNES GOD by speaking properly is not in a place because he is no where â—ontayned yet euery where because he contayneth and reacheth vnto al thing not in quantity but in power For the IMMVTABILITIE WHatsoever change seemes to bâ— ascribed vnto God in the scriptures it is not in God but in the thing and therefore when Repentance is vttered concerning God it signifieth nâ— the affect in God but the effect of Goâ— in men For the ETERNITIE SOmewhat is sayed to bee Eternalâ— eyther properly or Analogically Properly which by Nature hath neyther beginning nor ending Analogâ—cally which having a beginning bâ— the grace and power of God hath noâ— an end after the former manner God is eternall after the second the Angels and the Soules For the KNOWLEDGE THe Act of Knowledge in God is indivisible wherfore neyther foreknowledge nor remembrance are not â—ncident vnto God but in respect of vs. For the POWER POwer in God takes away all that which is eyther of finite power or want of power For the WILL. THe Will of God is eyther absolute or Conditionall neyther are there contradictory Willes in God sith the thinges and persons are both alike or after the same manner The end of the First Booke THE SECOND BOOKE OF THE first Part of Holy DIVINITIE that is of the Workes of GOD or the Causes of our Salvation CHAP. I. AFter that we haue treated of the 〈◊〉 of holy Divinity we must consider concerning the partes thereof Now the partes of Divinity according to the consideration of the end and of the meanes to the end are two the one of the causes of our salvation and so of the works and Effects of God the other of his Subiect to witte of man and of the diverse state of man for salvation which is the nearest end of Divinity is considered two wayes both in it selfe and the causes thereof simply as also by relation vnto the Subiect vnto which it was ordayned for which respect it is diversly modified or measured according to the manifold condition of the subiect wherein it is The workes of God of which wee must treate in the first part of Divinity are of two sortes Inward and Immanent Outward or Going out those are in the very Essence of God by an Internall and Eternall Act these passe from or goe out of God into the Creatures by an externall and temporall act of the first kind is Predestination of the second if you respect the workes of Nature is Creation and Providence if of Grace Redemption and restoring againe OF PREDESTINATION The Part Confirmatiue CHAP. II. PVrposing to speake of Predestination wee must declare first what Name it is secondly what thing it is Whereas to Predestinate is to appoint and ordayne things to their ends a Rom. 8.29 Eph. 1.5 according to the manifold respect consideration of those ends it is wont to be taken diversly among the Doctors of the Church Now the ends generally to which things created are ordayned are two the one is that to which thinges are carried by the order of nature or according to nature by the ordinaÌ„ce of God the other is that which exceedeth the proportion or measure of the created nature and respecteth the state of man out of this temporall and naturall life the one of the Schoole-men is called Proportionate the other Superexcedent In respect of the former end Predestination is a decree of God or a iudgement of Gods vnderstanding aswell in generall of all thinges created b Act. 4.28 as in speciall of all Creatures reasonable which were to be put over to their certaine end And in this signification it is also of others called Providence and by vs was sayde to be a kind of those inward and immanent actions of God in respect of the latter end Predestination is taken two wayes c Synecdochice Synecdochically even as the state of man out of this naturall life is two-fold eyther commonly or Improperly for the eternall decree of God concerning men to bee saved or punished or singularly and properly for the Act of decreeing vnto eternall salvation which was in the minde or vnderstanding of God and in this signification wee take Predestination in this place This Predestination is to bee discerned two wayes or by two degrees first in it selfe and the causes thereof simply secondly oppositely vnto the contraries of the same Predestination therefore is an Act of Gods good pleasure wherby God from everlasting purposed in himselfe out of the vniversality of Creatures to make some and certaine of them partakers of his grace glory in Christ to his prayse and their salvation The Primary Efficient Cause of this Predestination is God in whome and from whome the very Act of Predestination is as it were from his divine vnderstanding and in it fore-shapened altogether or alwayes going before all things and causes d 2. Eph. 1.5 Rom. 8.29 2. Tim. 1.23 secondly Impulsiue which is the benevolent or well-willing affection of the Will of God in Christ which in Scripture is called the good pleasure of the Will of God e Eph. 1.5 And this act of Gods good pleasure which in God is simple and vniforme according to our humane manner of vnderstaÌ„ding hath two as it were distinct Predestinations the former is of the end the latter of the meanes vnto the end that distinctly we vse to cal election or fore-knowledge f 1. Pet. 1.2 Rom. 9.11 8.29 but this by a common name purpose g Prothesis and Predestination but both of them is a fore-ordinance from everlasting before all things and the causes that were in the things h Rom. 9 19. Act. 13.48 Rom. 9.11 11.6 The matter of Predestination or to speake more properly the Obiect is man who out of the common nature of his kind was to bee lifted vp or advanced Of this obiect according to that double respect of the act of Gods purpose there ought to be a double coÌ„sideration for if you respect the fore-ordinance of the end man coÌ„monly absolutly i Rom. 9.20 21.35 is the matter of PredestinatioÌ„ but if of the means vnto the end man is who was to perish of himselfe and in himselfe guilty in Adam k Esa 54.16 Rom. 9.22 1. The. 5.9 The forme speciciall indeed and proper is an adoption into Sonnes by Christ l Eph. 1.5 but commonly that whole manner of order in respect both of decree and execution In respect of Decree the order of degrees m Rom. 8.30 is this Fore-knowledge by which God fore-knew them that were to bee Predestinated afore appointment or a determining purpose by which God hath fore-determined the Predestination of them that were fore-knowne both by electing them from everlasting and by preparing for them elected grace in the present world and glory in that to come In respect of Execution the order of degrees is this an effectuall vocation n
Rom. 8.30 Iustification and Glorification that is a gratious beginning â—roceeding together with a glorious peâ—â—ection of divine blessings by the perfect coniunction of Christ or by the perfect ioyning of them together with Christ The End Remote is Gods glory the o Subalterna meane or indefinite indifferent End is that we should be holy the last end is life and glorification p Eph. 1.6 And this is the manner of Predestination in it selfe and the causes therof simply wee must now consider of the opposites and contraries of the same Of these although there bee a diverse respect yet Sinecdochically it is wont to bee signified and shewed by the common name of reprobation in which significatioÌ„ it is distinguished both from eternall Predestination which abusiuely is called Reprobation as also from that part of Gods decree which eyther Logically is called Non Election or Theologically a q Preteritio passing by which properly is called Reprobation But forasmuch as being opposite to Predestination whereof wee haue treated it signifieth that whole fore-ordinance and maner of order vnto the end wherevnto the Reprobates are appointed of it we must speake in the first signification Now Reprobation is an Act of Gods pleasure or decree whereby God from everlasting hath purposed in himselfe to passe by the greater part of the Vniversality of Creatures as touching the communion of his healthfull and supernaturall grace and glory and the same also before hand to condemne that were not like to abide or 〈◊〉 in the integrity of their first originall estate according to his iustice for their sinnes to the setting forth of his glory The Cause Efficient of this reprobation first principall is God second impulsiue is his owne pleasure and will r Pro. 6.3 Eph. 1.11 Prou. 16.4 But this act which in God is simple vniforme as touching vs in respect of the order vnto the end ought two waies to be considered and distinguished for there is in God first an act of Å¿ Preteritionis passing by called of the Schoolemen a Reprobation Passiue and Negatiue before all thinges and causes that were like to be in the thinges or from the thinges whereof no other reason eyther can be giuen or ought to be sought besides the pleasure and will of God t Rom. 9.11.12.13 Mat. 1.23 Then there is an Act of the preparation of punishment or fore-condemnation from everlasting u 2. Thes 2.9 Rom. 6.23 called of the Schoolmen Affirmatiue and Actiue Reprobation before all thinges indeed but not before the causes fore-known and considered to bee like to bee in the thinges or from the thinges but it is a respectiue Act of sinne as the necessary Antecedent because as God in time iustly punisheth and condemneth man for sinne so God also from everlasting hath iustly decreede to punish man and fore-condemned him by or from the x Ex Hypothesi supposition of sinne The matter of Reprobation or rather the right obiect are all and singular Reprobates and the condition of this matter or obiect according to that double respect of the Act ought two wayes to bee considered for as touching that former Act of God and passing by the matter of Reprobation is considered to bee Man in generall without any respect of any quality y Rom. 9.11 but as touching the latter which is of Predamnation or appointment vnto punishment the matter of Reprobation is man in that he is a sinner or for his sinnes to be punished by the necessity of Gods iustice z Eph. 2.3.5 The form special is indeed the not appointment of theÌ„ into the adoption of Children but in common it is that whole manner of order vnto the end in respect of both the Acts to wit both of Preterition and Predamnation Of Preterition whereof this is the manner of order Prescience or fore-knowledge not that which is of speciall affection and good wil but that of vnderstanding and knowledge in God which otherwise is also called in the Scriptures the Purpose of God whereby God foreknew them that were to be reiected both who and how many they should be fore-appointment by which hee hath determined the Reprobation of them that were forknown in not choosing them by a speciall loue in Christ but in leaving them to themselues in their owne nature which fore-appointment is wont to bee signified sometime by the name of Preordaining sometimes of coagmention and sometimes of hatred a Rom. 9.22 Of Predamnation and the execution â—ereof this is the order a iust forsaâ—ng which is eyther of triall God â—ot giving his grace b Rom. 9.21 or of punishâ—ent God taking away all his saving â—tes and delivering them into the poâ—er of Sathan c Ioh. 13.2 1. Thes 2.9 10. Hardening and those things which â—se to accompany d Rom. 9.18 the same even vnâ—o the guilty condemnation of man which of some are called the Effectes of Reprobation but more fitly and truely â—he Consequents or degrees of order vnto the end The end of Reprobation first remote is the setting forth of Gods glory e Rom. 9. second the meane or Indifferent end the declaration of the liberty of God f 2. Rom. 9.21 the last and neerest g Rom. 9 28. the execution of his iustice in the punishment of the Reprobates OF PREDESTINATION The Part Confuting I. SOlutions or distinctions for the cause efficient Predestination signifieth two thinges the determination of thâ— end and the ordinance of the meanâ— vnto the end of both the first cause iâ—pulsiue is the will of God II. PRedestination is eyther taken moâ— specially for the Predestination oâ— the Saints and differeth not onely iâ— the thing but also in the manner from Election or more generally for every fore-appointment of order vnto the certaine end in which signification the three partes thereof may be put to wit the appointment of the beginning the means and end III. REprobation is taken eyther Negatiuely for not Election or affirmatiuely for the preparation of punishmeÌ„t IIII. IT is one thing to treat of the first act of Predestination and Reprobation which is Gods decree of choosing and 〈◊〉 choosing or passing by which is â—solute and another thing to treate 〈◊〉 the second which is respectiue of â—posing indeed vnto the means wherâ— the cause is in God onely but of â—t choosing vnto sinne whereof the â—use is in man but the ordination from â—od V. THe second Act of Reprobation or the ordination vnto punishment is â—â—stinguished into that which is simple â—â—d compound or comparatiue the one that whereby one is ordayned vnto â—unishment but the other whereby in 〈◊〉 vnequall condition the one is more â—en the other the cause of that withâ—ut God supposeth the merite of man â—ut of this without God no reason can â—e given The Places for faith fore-seene 2. Thes 2.13 Ans The conclusion is â—f no force from the cause of salvation â—nstrumentall to the
the Salvation of the Elect. Of CREATION the Part Confuting Distinctions for the Cause Efficient I. CReation is sayed to bee eyther properly concerning the work of the first bringing forth of thinges or Metaphorically of those things or works which are of no lesse vertue and power both wayes it is attributed to God alone II. THose things are created which are made of no substantiall and materiall beginning but those things are generated which are made of a fore-being matter the Creation of God is by himselfe but the generation of nature next after God III. NO things being apt to generation or corruption which are brought forth of God by second causes coÌ„ming between are properly sayed to be created because to be created is immediately to be brought forth of God IIII. CReation is two-folde Actiue and Passiue the one sayeth that there is a divine Essence and that the Creature cannot exist vnlesse hee put the case that there is a divine Essence the other sayeth that the Creature was really brought forth by God and noteth withall a creating Essence V. TO Create and to make differ because that more strictly taken signifieth of nothing to make somewhat but this more generally importeth not that onely but also to bring forth somwhat out of a matter lying and being before VI. THe thinges themselues and the nature substance of them ought to be distinguished from the evill that comes vnto them and from the Accidents of the thinges and substances For the MATTER I. THere is one respect or maner of the Primary Creation another of the secondary wherefore that generall u Classicum Alarme of the Philosophers of nothing nothing is made may be fitted or applied to the estate of bodily things but cannot bee opposed to the Creation II. NOthing is sayed to bee eyther privatiuely or Negatiuely Negatiuely of the Primary Creation Privatiuely of the second For the FORME I. THe signification of beginning is threefold for it pertayneth eyther to the time or to the thinges and causes or lastly to the order but it is taken in the first signification when wee treate of the beginning of Creation II. THose thinges which of Moses are written down of the forme and order of things created are not to bee taken Allegorically but Physically or Naturalâ—y OF PROVIDENCE The Part Confirming CHAP. IIII. ANd this is the beginning both Primary Secondary of things created acording to their nature now followeth the powerfull coÌ„servation of the same and the most wise ordering of them vnto their end which by the vse of the Scripture and the Doctors of the Church we call Providence Now whereas a double part of this Providence is wont to bee discerned and distinguished the one of decree according to the eternall fore-knowledge and fore-appointment of all thinges in God the other of Execution according to the externall Administration of the same in time and wheras also the consideration of the former properly pertayneth to Predestination which is a kind of Gods operations Immanent wee in respect of this latter doe here consider and treate of Providence properly so called This Providence then is an outward and temporall action of God whereby he keepeth all and several things which are and disposeth â—ll several things which are done to that end which hee hath determined according to the liberty of his will and that to the end hee might in all and severall things be glorified The Efficient Cause of this Providence or governement is the same which is of Creation sith the one and the self fame beginning is of both from by which all things proceed are conserved to witte God the Father Sonne and holy Ghost a Psal 32.13.15 139.78 Ioh. 12.34 The Father or the loue and goodnes of the Father is the first beginning cause The Sonne in that he is the wisedom and word is the working causes The holy Ghost in that hee is the vertue and power of the Father and the Sonne is the finishing cause The nature of God teacheth this whose presence power operation the scripture coÌ„mendeth in both works b Psal 9 4.8 Mat. 10.29 Ier. 10.23 Prou. 6.19 Esa 45.7 coÌ„mon Nature testifyeth it which as the commoÌ„ Instrument of God being stirred by that vniversall beginning stirreth and being moved moveth it selfe and al things according to it selfe Our nature together witnesseth and feeleth it because as in himselfe we haue our being so in himselfe also we liue and are moved c Act. 17.28 And the operatioÌ„s of this efficient cause are according to degrees distinguished now they are distinguished by a threefolde order maner The first is of Conservation the second of Governing The third of Ordayning to the end of which more at large in the formall cause of providence The Matter about which Providence is imployed according to the twofold consideration of the things which are subiect vnto it may be distinguished two wayes one way in respect of those things which are another way in respect of those things which are don for after both wayes respects all and severall things are ruled by Gods provideÌ„ce The things which are ought three wayes to be distinguished first according to their nature secondly according to their Accidents thirdly according to their vse Of the nature of things whether it be that superior or inferior wherof wee treated in the place of creation there is a double knowledge the one common and according to their natural form or kind the other singular acording to the d Individua things theÌ„selues as they are indivisible The Accidents whatsoever they are are either of common nature in its beginning perfection or of singular nature in the defect and condition thereof f Agnata besides the course of nature Of things according to their vse there is a twofold distinction for eyther they are the ends or the means vnto the end but the ends are some furthest off and some intermediate vnto the same the meanes are severally known two waies first after the manner of doing for some are ordinary some extraordinary and both ordained to their proper ends Secondly by the quality and essentiall condition of them for some are necessary and some contingent Of those which are necessary there are two kinds for some are by themselues absolutely necessary by a necessity of the Consequent as they call it and some by the cause from a g Ex Hypothesi Supposition by necessity of the Consequence Those which are absolutely necessary when we treate of things created we distinguish by two degrees The first is in the first and common beginning of nature first by themselues and by all things necessary as when wee say that twice two is foure which vnchangeably and by an infallible necessity are true The other degree of necessity is from nature out of it owne inward beginning whether materiall as when we say that every thing compounded of contraries must necessarily perish
or Formal as when we say that the fire necessarily burneth Those which are necessary by supposition or by necessity of condition or consequence doe put one a necessity eyther from the inward beginning or from the outward or from both together Thinges contingent are those which may be or not be such as properly happen to every Individuum or singular thing for the power is the matter which is capable of things possible or contingent and the matter is of every singular thing and of every Individuum which are limitted in their owne matter And this is the maner of those things which are now those things which are don or the actioÌ„s are distinguished two wayes by their beginnings and qualities By their beginnings because some actioÌ„s are from a common beginning and arâ— called Naturall which eyther nature by it selfe effecteth neyther is the action of will required for the same as to liue to quicken c. or effecteth them witâ— the action of naturall will as to eate drinke c. other some are from a singular beginning and are called Voluntary which our will Intellectiue effecteth not led by the instinct of nature but by the rule of reason whether by advise or deliberation from which is the will electiue or by an vnadvised motion Voluntas per causam from which is the Will by a cause By the qualities because som are good some evill that which is the goodnes or evilnes of actioÌ„s is discerned both by their own coÌ„mon condition according to the beginnings in actions natural and by a singular manner according to theiâ— speciall kinde and circumstances in actions voluntary and all and every one of these as well those which are as those which are done bee subiect to Gods Providence by wayes both common and singular as in the explication of the cause ensuing shall bee declared The Forme of Gods Providence is that perpetuall Act of directing all and singular things vnto their proper ends which act ought two wayes to be considered and discerned to witte common and singular by the one according to the divers degrees of that act of Gods providence by the other according to the singular nature and condition of the subiects vpon which it worketh The Act of Gods providence is generaly discerned by three degrees the declaration whereof is very necessary for the vnderstanding of this doctrine The first degree is of Conservation whereby all and severall thinges are ordinarily sustayned in the same state of Nature and naturall properties in which they were created This conservation according to the distinction of things which either are or are done is both of Existence and of power The conservation of Existence is the continuance of the substance of things which had their being by creation whether they be of a whole speciall kind or of any Individuum h Psa .. 19.12 104 19.20 c. The conservation of Power is whereby God sustayneth and moveth the proper powers of every Creature which pertayne to the operations and perfections thereof by a singular i Iob. 14.4 Heb. 9.27 Psal 134.2.3 beginning which in thinges involuntary is a singular nature in things voluntary is wil. Both of them is from God as from the vniversall beginning on whome the beginnings both common and singular of thinges and actions doe depend In which dependency two things are to bee noted the one is that the same first beginning of the conservation of things doe so worke in the inferiour beginnings that it detracteth nothing from them but ordinarily leaveth their Actions perfect for God so ordereth all thinges which hee hath created that hee suffereth them also to exercise and doe their owne proper motions The other is that that first beginning worketh by those which are inferior after the manner of those Inferiour for as oft as many causes Coordinate or together ordained doe befal the last effect followeth not the first cause by necessity or contingence but the neerest cause Hence is that tearm Fate or Destiny natural so termed by Christians which is a course and order of naturall causes depending vpon the first cause which vnlesse they be hindered by the same of their owne power nature bring forth the same effect The second degree is of Governing whereby God in whose power is supreme authority disposeth of al things consisting in his own power ruling the same according to the liberty of his owne will Of this Governing there is a threefold consideration the one consisting in Commanding the other in Doing the third in not Doing which they cal Permitting the first verily is of Doctrine and Right and therfore not proper to this place the other two properly respect the action of Gods provideÌ„ce the Action therefore of God governing is two-fold the one performing the other permitting The Action performing is that which of the Grecians is called Fore-Knowledge according to good pleasure whereby God effectually performeth in all and severall things that which belongeth to his owne worke Now hee performeth whatsoever is good in Nature both common and particular as the vniversall beginning of Nature The Action permitting is that which of the Grecians is tearmed Foreknowledge according to permission wherby God forbiddeth not the Actions of others but permitteth to the will of the doer the manner of them Of this Permission there are in the Scripture two kindes the one is of a permission Simple and Absoâ—ute when GOD permitteth simply that which hee might simply and immediately hinder as when hee permitted Adam to fall the other k Ex Hypothesi by Supposition when God after a humane manner tempereth his permissions according to the condition of men such permissions as these are very many in the Olde Testament both are in God from his owne will and are moved to the end which the will of God hath fore-appointed The thirde Degree of GODS Providence is of ordayning whereby God by his admirable Wisedome bringeth all thinges though most out of order vnto their due order and proper Ende In this ordayning three thinges concurre the appointment of the End the disposing of the meanes vnto the end and the directing of the meanes disposed The appointment of the End because God limitteth as all Subiectâ— with their formes so the motions of the forms with their ends whether proper or nerest which are of things according to their own nature or that last or furthest end which is aboue nature to witte Gods glory to which all thinges tend by Gods ordayning This supreme end of thinges though according to perfection signified it be one onely yet according to the manner of signifying which manner is from the obiects it is two-fold his most powerfull Iustice and Grace which in God haue the respect of chiefest good Vnto this double End there is a double disposing of the meanes according as there is fitly laied down by the schoolmen a double intent of God the disposer the one by it selfe chiefly or first intended
dispensation wherefore they agree in all the causes In the Efficient Cause for there is the same Author even God by his free mercy and the same meritorious cause even the death of Christ r Ier. 31.31 Rom. 9.7 Mar. 1.15 In the Matter for the thinges promised and sealed vp are the same to witte the Grace and Glory of God Å¿ Rom. 4. â—3 Gal. 3. â—6 In the Forme for in general the maner of administring is the same that is the internall communication of the spirite and the externall communication of the word r Gen. 22.18 Psal 2.22 Mat. 28.19 In the End because the end on both sides is life eternall for the scriptures examples and manner do proue that the Fathers in the olde Testament who were partakers of the same promise with vs had no other end Scripture because the very forme of the covenant and the Prophets the Interpreters thereof make mention of life eternall u Gen. 15 8. Psal 116.15 Esa 51.6 Heb. 11.9 Examples for the Author to the Hebrewes doth testifie that Noah Abraham and the rest that were in the same covenaÌ„t atained vnto that end Manner for they abounded both with the same spirit of faith and with the signs of the same signified thing x 2 Co. 4 13. Ier. 15.6 1 Cor. 10.3 The difference is in the manner of administring and in the circumstances of the disposing In the manner of Administration as well on Gods behalfe as on mans behalfe on Gods behalf for both the internall communication of the Spirite and the externall communication of the Doctrine and Signes was farre more evident and effectuall in the New Testament then in the Olde y Act. 15.8 2. Cor. 4.13 Ier 3â— 31 On mans behalfe for they who were in the Olde Testament had but the Image for the truth absent the shadow for the body but they who were vnder the New haue both the present truth and the perfect body z Heb. 10.1 Adde further that they had Mâ—ses for the Mediatour of that covenant but we Christ a Heb. 8.6 12.24 In circumstances both of time and place Of Time the Olde Testament endured vnto the first comming of Christ the New shall endure from the first vnto the second Of Place for the Olde Testament from the time of Abraham was inclosed onely in a corner of the world but the New passed over all the world b Mat. 10.5.6 Eph. 2.2 Rom. 3.24 OF GODS COVEnant The Confuting Part. Distinctions in Defence of the Efficient Cause I. THe wordes Covenant and Testament are d Homonyma Equivocall Covenant signifieth three thinges First that bargaine made by God with man whether it bee the whole or the partes thereof Secondly aswell al the lawes and holy promises taken vniversally as any speciall commaundement whatsoever or promise added to the covenant Thirdly by a Metonymy the bookes wherein the covenants are written downe Likewise also the word Testament doth signifie three thinges First the meaning of our will concerning that thing which wee would haue to be performed after our death as touching our goodes the Grecians call it a disposing 2. according to the vse of Scripture a compact betweene God man the Grecians tearme it a composition 3. By a Metonymy the books or distinct parts of the Bible II. THe word Covenant is taken eyther absolutely or oppositely Absolutely for the free Covenant both old and new Oppositely for the Legall covenant or the Law it selfe and in the first sence wee here take it but taken in the second as the olde Testament is called in the Scripture the Killing Letter and the Ministery of death so the new Testament is also called the ministery of the Spirite and life III. THe Foundation Condition and Cause of the Covenant when they are pronounced of Christ are in matter the same but do differ in manner for he is called the foundatioÌ„ by way of application the Condition as he is to bee applyed and the cause as he is or was applyed IN DEFENCE OF THE MATTER I. THe Conditions of the covenants on mans behalfe are not Essentiall because both Faith and Workes haue but the nature the one of an instrument the other of a Testimony II. THree distinct kindes of promises doe offer themselues vnto vs in the Scriptures the first is the promise of the covenant of Workes wherein is promised eternall life vnder condition of workes proceeding from the powers of nature the second is of the free covenant vnder condition of Faith the third is of particular promises agreeable to the free covenant vnder condition of the works of Grace IN DEFENCE OF THE FORME I. THe Forme of the Couenant consisteth in Relation for the Relate is God the Correlate is Gods people the foundation is the solemne obligation of the thinges referred each to other II. THere are three principall times before the law vnder the law after the law and there are three notable persons as the captaines of those times Abraham Moses Christ they make not three covenants but onely a three-fold manner of administring one Covenant III. WE must make a difference betweene the thinges substantiall of the Covenant and the thinges accessary those were eternall these temporary IIII. THe dividing of the Covenant into the old and new is not of the generall into the speciall but of the Subject into the accidents and diverse adjunctes make not the substance of the thing divers V. THe new Testament is so called because of a double succession the one of persons for Christ succeeded Moses the other of the dispensation for the Evangelicall Dispensation succeeded the Legall OF THE SACRAments in Generall The parte confirming CHAP. XI THe Second ordinary meane of the execution on Gods behalfe are the seales of the Covenant or the Sacramentes Of these wee vsually and duely holde and expound a two-fold manner the one Generall concerning all the other Speciall concerning each one of the Sacraments Now by the Name of Sacrament which is translated from military affaires to Christian vses wee doe not in the largest signification by a Metalepsis vnderstand every mystery or hidden secret of a holy and divine thing in which sence the Gospell the Incarnation of Christ the calling of the Gentiles are wont to bee expounded in Scriptures Neyther in a lesse generall signification by a Catechresis doe wee vnderstand a divine mystery and vnknowne Symbolicall secret or every such thing as signifieth somewhat else beside the shew which is offered vnto the senses such as are Ceremonies Types Parables Signes and Figures all which because they pertaine to divine matters were called of the old Fathers Sacraments but in a more restrained and most proper signification by the name of Sacrament wee vnderstand a Signe of Grace ordayned of God that hee might both seale vp his benefits in vs and consecrate vs to himselfe for ever for in the signification of Sacrament there is a mutuall respect the one on Gods behalfe offering
grace the other on mans behalfe promising thankefulnesse And in this sence is the word Sacrament wont to bee vsed two manner of wayes eyther for the signe onely the thing signified Synecdochically or properly for both or for that whole holy action which commeth together for the full participation of a Sacrament Now Sacraments are called Mysteries not for that they bee the working of miracles but the ceremonies of a secret and spirituall thing or as Augustine speaketh because they are the Signes of thinges being one thing signifying another thing whence it is that they were also called a Symbola Gen 17.10 11. Mat. 28.19 badges and stampes Now a Sacrament is a holy action ordayned of God whereby God as touching his promise sealeth vp his grace in Christ with a fitte agreement of the signes and the things signified b Rom. 4.11 1. Cor. 10.17 and wee testifie our mutuall faith and godlinesse towards him The Efficient Cause is God and Christ the onely Mediatour of God and men c 1 Cor. 11.23 because the Institution of the Sacraments belongeth to the excellent and divine majesty which onely hath right to promise the thing signified and power to apply the same whence sprung that immoueable and golden rule that nothing hath the Nature of a Sacrament Nihil habere rationeÌ„ Sacramenti extra vsum a Deo institutum without the vse ordayned of God Now God effecteth a Sacrament by the word of Institution which added vnto the Element it becommeth a sacrament not by infusion of a new quality but by changing of the vse Of this Word called Sacramentall there are two partes a commaundement and a promise whereof the one sheweth the authority of the sacrament the other the vse and efficacy of the same The Commaundement is that whereby God commaundeth both that the Sacraments should be administred by prescribing the forme of them as also that they be receyved by giving charge for the vse thereof so in the Supper the forme of Institution is prescribed and the vse of the Supper is given in charge the same in Baptisme also d Mat. 28 19. Mar. 16.15 The Promise annexed to the commandement is as it were the power and life of the Sacrament which the Effect necessarily followeth e Mat. 26.26 1. Cor. 11.24 Rom. 6. 2. Pet. 3. so in the Supper there is promise made of the eternal and spirituall nourishment of the soule in Baptisme of the salvation of the souls and the washing away of sinnes And the consideration of this Efficient cause doth circumscribe the whole dignity of a Sacrament wherefore it cannot be that the same is eyther f Tit. 1.25 Eph. 3 17 abated through the faultes of the Ministers or g Rom. 3.3.4 that any thing is detracted from it because of their vnbeliefe which receiue but the signes onely The Matter of the Sacraments is two-fold the one sensible and outward the other intelligible and inward of these the one is commonly called the Signe the other the thing signified or the thing of the signe Now by the name of Signe in generall we vnderstand every thing the vse whereof is put in signifying in which signification there are two sorts of signes some by Augustine called Naturall and some Given Naturall are those which without will or desire to signifie doe cause somewhat else beside themselues by themselues to be knowne as the dawning is a sign of the Sunne to be neare at hand and the smoake of the fire Given are those which depend on the Will of the Institutor whether God or Man for the signes which are of force by the appointment of the Will are eyther of humane or divine Institution Those which are of divine Institution of which onely our speech is in this place are some miraculous some without miracle those haue respect vnto the extraordinary and vnusuall works of God at which the minds of men are greatly astonished of which sort very many signes eyther of divine Doctrine or wrath or grace doe occurre in Scriptures these are familiar and favourable signes of Gods grace whether they be monuments of things past or whether pointing out or signing a thing present or to come or witnessing the certainty of a thing as it were with a sealed stampe thereon or lastly yeelding that thing which is signified and that by the verity of Gods institution and the hidden vertue of the Spirite And such are these Sacramentall Signes not naturall but given that is of God instituted that they might signifie seale and exhibite Of these signes two partes ought to be considered and declared the one Elemental the other Ceremoniall whereof the one respecteth the Substantiall matter the other the action and the Rite The Substantiall matter is all that in the Sacrament which is set a part from common vse by Gods ordinance and appointed for the signifying sealing and exhibiting of inward and spirituall things such as in Baptisme iâ— the Water in the Supper the wine and bread And these Signes remaine in themselues and their owne Essence both as touching the substance and aâ— touching the Essentiall and adherent qualities h Ioh. 1.26 1. Cor. 10.16 11 26. c. Luc. 22.19 The Action is a Ceremony both of the Minister supplying Gods roome of the faithfull receyving as in body â—he outward thing so also in faith the â—nward or signified thing i 1. Cor. 11.3 For of the actions by God in eveâ—y Sacrament prescribed some agree with them of whome they are adminiâ—â—red doing what they doe in the â—ame of Christ and some with the rest â—hat receiue the Sacrament such as are 〈◊〉 Baptisme the sprinkling and dipâ—ing of the Water in the Supper the â—reaking the distributing and receyâ—ing of the bread wine both signes â—omming vnto our outward senses proâ—ose to our mindes other things altogeâ—her spirituall and heavenly that they â—ight bee vnderstood and by faith seaâ—d vp Those other Things that we may exâ—ound that other part of the matter of â—â—e Sacrament are generally all that â—â—ing which Faith applyeth to it selfe vnto salvation Now it doth properly and most neerely apply Christ himselfe who wholy is and ought to be called the matter of the Sacrament k Rom. 6.3 1. Cor. 10.16 Gal. 3.27 in respect both of his person merit and benefites Of his Person because whole Christ is given in every Sacrament both by reason of his Divinity and Humanity although especially mention bee made and respect had of his Humanity in the Institution of the Sacrament both because according to it he is of the same Essence with vs and our brother as also for that in it Christ merited that for vs which the Sacrament sealeth and lastly in that an entrance is given mediately by it vnto this Divinity and Gods Grace Of his Merite because both the truth and profite of Christs death wherby hee purchased life for vs is chiefly offered and confirmed wherevpon the signes
some of the Old some of the New Testamēt Those which are of the olde Testament are of two sorts for some were Temporary Accidentall and Extraordinary which God vsed but once or for a certaine time and of these some resemble our Baptisme as the passage through the red sea the deluge the abiding vnder the Cloude some the Lords supper as the Manna given from heaven the water out of the rock some were firme and ordinary the vse wherof was vnto the time of the New Covenant which specially were two Circumcision b Gen. 17 10. Leu. 12. and the Passeover c Exod. 12 3. 2. Chr. 3 5 the one a token Sacrament of entrance and receyving into the Covenant the other of continuance in the Covenant which are called speciall partly because they were the Presidents of the New Testament and partly because they sealed vppe the promise o◠Grace and the application thereof made to every one for which two respects they are distinguished from all other Sacraments which were many in the old Testament The Sacraments of the New Testament are two the one of entrance to witte Baptisme which succeeded Circumcision d Col. 2.11.12 Act. 22.16 1 Pet. 13 21. the other of Nourishment or food namely the Lords supper which the Paschall Lambe shadowed forth e Luc 21.15 1. Cor. 5.8 1. Cor. 11.24 And as all the causes doe most evidently declare the verity of these two sacraments so they manifestly convince the vanity of the rest which commonly are wont to bee counterfeyted For of these two Sacraments God is the Cause Efficient by the worde of Institution that is of commaundement and promise which Efficient Cause the other fiue ambiguously called Sacraments haue not f Mat. 28 19. The Matter that is the signe and the thing signified is exhibited in these two Sacraments the former whereof notwithstanding Penance hath not simply but Matrimony Order Confirmation and Extreame Vnction haue it not by Divine Institution the latter of these none of them hath most neerely whether you respect Christ himself or his merite or his benefites The Forme of a Sacrament is only found in Baptisme and the Supper but the others haue indeede some signification but no sealing or presenting at all The Principall and Secondary end these two Sacraments haue joyntly together the other fiue eyther haue not or haue it severally or dividedly To these are added two conditions annexed to the institution of sacramēts whereof the first requireth that a sacrament be ordinary and perpetuall the second that the vse of a Sacrament bee common to all which professe the same Covenant and the same faith which two conditions doe concur in Baptisme and the Supper but in the others eyther the first of them is wāting as in the Extreame Vnction which onely in the time of the Apostles was as a Signe vsed not in sickenes past hope of recovery but likely to be recovered or the second is wanting as in Matrimony and Order or both as in Confirmation These Sacraments of the old and new Testament in divers respects doe both agree and differ They agree first in the Efficient that is God or the word of Institution Secondly in the g Genericis Naturall parts the Signe and the thing signified Thirdly in the Relation to the thing signified which in both places is the same h 1. Cor. 10.3 2. Cor. 5. Fourthly in the End to witte that they bee visible signes of Gods invisibe grace But they differ first in the outwarde Adiunctes the circumstance of time i Gal. 23 5.6 Secondly in the Manner of Signifiing Thirdly in the Quality of the Signs Fourthly in the Number Measure Poer and Easinesse For ours are for number fewer for profite better for the vnderstanding of heauenly things playner for vertue greater and for action easier OF SACRAMENTS in Generall The Part Confuting Distinctions in Defence of the Name and the signification of a Sacrament against Bellar. Lib. 1. of Sacraments cap 7. I. THe name of Sacrament is taken eyther Generally or Specially generally for every divine mystery Symbolical specially for a divine mystery Symbolical which is ordayned of God for the sealing of faith by the word of cōmandement and promise that is commonly this properly called a Sacrament II. EVery Mystery is not a Sacrament but every Sacrament is a Mystery for of the word Mystery there are three generall significations the first for a secret thing The second for a secrete divine thing The third for a secret divine thing proposed or set forth by certaine outward Symbols Signes and Types And in this signification a Sacrament is called a Mystery and not contrary wise The Places which hee citeth are these Dan. 2 Apoc. 17. 2. Thes 2. Eph. 5. Ans All circumstances doe shew that these places when they make mention of the word Mystery doe signifie not so much the signe of a secret thing as a secret thing it selfe For in the first place not the Image but the dream of the King is called a mystery that is a secret thing and not to be revealed but of God In the second the woman is not called a Sacrament but a secret thing of the woman that is concerning the woman is pronounced In the third Antichristianisme it selfe is called the Mystery of iniquity that is a secret iniquity or a secret impiety In the fourth the Apostles very restraint and limitation doth proue that not the joyning together of the man and woman but of Christ and the Church is called a Sacrament Distinctions in Defence of the Efficient Cause against Bellarmine Lib. 2. De Sacram. cap. 19. I. THe Commaundement of God is considered two wayes eyther as it is given or as it is written as it was given it simply bound men at that time when it was given as it is written it simply bindeth since that time when it was written II. THere is a two-fold manner of the Institution of a Sacrament the one in respect of the Author the other in respect of them to whome it was written given or made in respect of the Author the Institution is alwayes of force whether written or not written but in respect of them to whome it is written it is of force as it is written whervpon also there is vsually a double testimony of the Institution of a Sacrament the one Immediat of the Author the other Mediat of the Instrument or scripture Now vnto vs it is not manifest concerning the will of the Author but by the Instrument or Scripture III. THe Promise is considered eyther as the effect or as the Efficient of the sacrament as the Effect it is sealed with the Sacrament as the Efficient it addeth an assurance of the sealing to the Sacrament For in a divers respect the Sacrament doth both seale the promise and hath the promise concerning the sealing IIII. THe word of Promise in Baptisme and the Supper is expressed and contayned in the words
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
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
of this Sinne three thinges concurre First the Deniall of the Truth against knowledge and conscience Secondly an vniversall Backe-sliding from Christ not a particular sinne against the first or second Table of the Law Thirdly a Rebellion sprung from a hatred of the truth conjoyned with a tyrannicall sophisticall and hypocritical oppugning or withstanding and of these conditions there is a mutuall knitting and sequele of the one with and after the other Further it is called a Sinne against the Holy Ghost not in respect of the divine Essence and person of the Spirite but in respect of his office that is of Grace and illumination whereof the holy Ghost is properly the Worker or effecter but it is sayed to be vnpardonable for three causes First because of the just judgement of God who suffereth not his Spirite which is the Spirite of truth to bee reproved of a lie Secondly because of impenitency or the hardnes to repent Thirdly because of the truth and the dignity of redemption purchased by Christ For there remaineth no other sacrifice after men haue forsaken the sacrifice of Christ t Heb. 6.4 Heb. 10.20 The Formall of Adams first sinne is two-fold according as that sinne in a divers respect is eyther a Quality or Relation as it is equality the formall thereof is disobedience u Rom. 5.19 Rom. 5.14.15 1. Tim. 2.13 as it is a Relation The Formall of the same is guilt or obliging to everlasting punishment Disobedience passed by Act but guilt was spread on all the posterity by imputation z Rom 5 12. 1. Cor. 15.22 The Formall of Originall Sinne is likewise vsually taken two wayes eyther for guilt which neverthelesse is rather the necessary consequent of that sinne or the proper accident thereof or for that whole deformity of whole nature which was not infused nor yet gotten by imitation but naturall or as wee speake connaturall or begotten together with vs not by the vice of common Nature but by the vice of the first originall Instrument from which all descended naturally a Psal 52.7 Rom. 5.12 1. Cor. 5.22 Eph. 2.3 The Formall of actuall sinne is an inordinatene adioyned to that which is spoken done and lusted after against the Law which ought to be discerned frō the actions motiues as the defect from the effect For sinne is not formally the very action but the corruption or defect of the action and as the Actions of men are two-fold Immanentes trauseuntes to witte abiding in and passing from Whereof those come from the mind and will immediately but these by the members or Instruments of the body mediately so there is a two-fold inordinatenesse the one Inward the other outward b Rom. 24 1. Eph. 2 3 Gal. 5.16 Rom. 15 15. Col. 3.17 Rom. 6.19 The End of the first Originall and Actuall Sinne ought to bee discerned after one and the selfe same manner and consideration Now it is discerned two wayes First by the Accident in respect of God disposing sinne to the iust end and most wisely shewing forth his glory both by workes of justice against them who endeavour to sinne by workes of mercy towardes them whome he freeth from sinne for Christ Secondly according to it selfe in respect of man in whome sinne is in which respect an end of Sinne cannot properly bee granted but in steade thereof are granted two Consequents or effects guilt punishment c Gen. 2 17. Rom. 6.23 Eph. 2.3 2. The. 1.9 By the name of guilt we vnderstand that bond between sinne and punishment as a meane put betweene whereby the sinner is most strongly bound to the subjection of punishment and in the very subiection to the continuance thereof The punishment is both deathes both of the body temporall and of the soule together with the body eternall Wherevnto are conjoyned afflictions as the fore-goers of both and these through the goodnesse of God are in those which are truely faithfull eyther tryals or martyredomes or fatherly chastisements but in the wicked they are in theyr owne nature torments punishments and these two Effects do altogether hold all men bound being considered in the state of nature without any difference of age yea the very Infants who both haue a guilt and feele a most bitter punishment both of losse and sence vnlesse God gratiously avert it Now hee averteth it for the covenant sake in the Infants of the faithfull in whome sinne is taken away by Baptisme both in the lessening of it selfe and the releasing of guilt yet not that it giveth over eyther to be in all equally or to worke in them that are already of full yeares vnequally for that natiue or naturall corruption remayneth in Act even after Baptisme e Rom. 7.18 Exod. 34.7 Pro. 20.9 Iob. 9.20 OF SINNE The Part Confuting In Defence of the Efficient Cause of the First Sinne. DISTINCTIONS I. IN the Fall of Adam three beginnings concurre which must bee distinguished and discerned one Outward two Inward to witte Generall and Particular the Outward beginning vniversall is God in respect of the action The Inward Generall is nature which moveth man to the action naturall The Inward Particular is the will of man in the power whereof the principalnesse of causing consisteth Principalitas cousalitatis as it is such an action II. ADam is two wayes to bee considered eyther as a particular person or as the roote of all mankinde if after the former manner the disobedience of Adam was his owne proper sinne if after the second it was with him and vs common In Defence of the Efficient Cause of Originall Sinne. I. THe Efficient of this Sinne is eyther Totall as they speake or Partiall that which is partiall is improperly and accidentally sayde to bee a cause in respect of the occasion it selfe and it is the tree of life and the instigation of that old Serpent that which is totall is Man himself through the maner of propagation II. THe Propagation of Sinne is two wayes made partly by the manner of Generation and partly by the maner of Fault Of Generation because Sinne is transfused through the body of the Begetter into the body of the begotten materially but into his soule causally and that partly by Gods forsaking and partly by the contagion of the body into which the Soule is infused of Fault because Adam according to the condition wherein hee was created conveighed through his offence as through a certaine gate whatsoever evill was in himselfe into all his posterity III. THe Soule of Man is two wayes considered eyther according to her Essence or according to her Subsistence according to her Essence shee is from the Man that begetteth who communicateth vnto him that is begotten that singular manner of subsisting in the body IIII. THe whole of Nature should be distinguished from the whole Nature because wee haue that from common nature absolutely by Gods ordinance but this mediately from our Parents as the
eyther is not truely good or is inclined vnto those thinges which are not truely good But because when there is mention made of good eyther the naturall and morall good as touching man or morall divine good according to grace is vnderstoode Wee must here obserue a very great difference when there is speech of Free-will For the power of a naturall man if it be referred to the thing which this naturall light respecteth hath indeed her inclinations to naturall good and morall good as touching man f Rom. 1 19.20 Rom. 2.15 Rom. 2.14 but because the communicating of every good proceedeth from iudgement and iudgement from the choice and choyce from knowledge the power of man is limitted to the good according to the measure of the knowledge of that good in man Now that knowledge is not true becaus it erreth in the maner of the truth and strayeth from the true end and scope thereof g 1. Cor. 2 14. Ier. 13.23 Mat. 12.35 Ro. 14.23 Now the morall good according to grace which is supernaturall is not apprehended but by a supernatural knowledge which is not in the natural man therfore man being vnder sinne hath neyther inclinations nor motions to that good for he wanteth all power to supernaturall things even that power which the Philosophers haue called the receptiue or passiue power because every power is from a beginning but there is no beginning in a naturall man when there is speech of divine things â—eyther to doe them himselfe nor to â—ffer them to be done by an other h 2. Co. 3.5 Ioh. 3.19 Phil 2.13 1. Co. 1.18 â—oth being considered in man are from â—at beginning of all aptnes to good â—so of the working thereof which is in â—hrist Whence it is cleare that power 〈◊〉 the supernaturall good is not in the â—turall man and that there is indeede â—me power in him to the natural good â—ut such as straieth in the end maner â—d that therefore to speake properly it 〈◊〉 onely a power to the evill whether it â—e such Absolutely or Relatiueâ— i 1. Cor. 10.31 Rom. 14.20 Tit. 1.15 Ier. 13.23 Mat. 7.18 Rom. 3.10 Ioh. 3.6 The Forme is the Freedome in the â—biect to the Obiect and from the coÌ„â—ry impediment For the will of man 〈◊〉 touching it selfe is most free freely â—itteth it selfe for the bringing forth 〈◊〉 the action of evill without eyther â—y coaction or necessity of the â—ct The End is the glory of God in his iuâ—â—ce and the inexcusablenes or iust condemnation of man Comparatiuely Free-will is two wayeâ— considered according to the twofolde condition of man out of his State oâ— Corruption to witte of his integritie before his fall and of his restoring câ—â— regeneration after his fall In the State of Integrity Man had a Free will or freedome of an Electuâ—â— will to both Objects without any coaction or necessity For he had a power that he might sinne and not sinne But when he came to the act of disobedience by the act he lost the poweâ— to good because this was the nature oâ— man that hee abusing that his poweâ— to good should turne away the good from himselfe and himselfe from thâ— good into the contrary k 1. Cor. 3 12. 1. Ioh 3.12 2. Pet. 1.4 1. Cor. 15.28 In the State of Restoring or Regeneration after the fall free-will oughâ— divers wayes to be considered anâ— expounded For whereas man in thâ— state is the common Subject of grace and sinne Hence it commeth to passe that he hath free-will both to good according to Grace to evill according to Nature which two contraries sith they cannot be in one and the same subject in the highest degree thence â—t followeth that man Regenerate is to be considered according as his regeneration is more or lesse 〈◊〉 excellent As for him that is Regenerate according to the highest degree there can be in such a one no contrary matter as it shall bee with man in the life to come where free-will if we may so speake shall be vnto good onely and that vnchangeably so that a man can will nothing but good and that also after l 1. Cor. 13 12. Rom. 7.18 a good maner but he which is regenerate in the inferiour degree the contraries may be together in him in very deede are together in him the powers therefore of Free-will in man regenerate while hee is in this life ought diversly to be discerned both in the Subject Obiect and manner The Subiect is two wayes considered partly according to the old man in whom he is borne partly according to the New in whome hee is regenerate Of this Subiect there is also a double obiect the naturall evill in respect of the olde man the supernaturall good in respect of the New m 2. Cor. 3 17. 1. Ioh. 3.9 Rom. 8.2 Eph. 2.5 But the maner of all these is free because as the old maÌ„ freely inclineth to naturall things so doth the New man also to thinges which are supernaturall in respect therefore of the matter the Subiect is common but in respect of the Efficient Cause and of the beginning repugnant the one to the other on both sides there commeth a lett to the freedome Whence that strife of the flesh and the Spirite commeth wherof there is mention in the seventh to the Romanes OF FREE-WILL The Part Confuting DISTINCTIONS I. THe Will or Desire is three wayes distinguished for one is Naturall an other sensuall another intellectuall The Naturall is a pure inclination of the Essential forme whereby man naturally laboureth towardes the perfection of himselfe The Sensual is the power of the inferiour part of the Soule led or moved by sense and not by reason to these or those particular things the Intellectual is in the creature indued with reason in respect of the Subiect inclining the will to diverse obiects which is called Reasonable II. THe reasonable will ought to bee discerned three wayes For one is called naturall whereby nature is simplie carried to desire after that thing which it apprehendeth an other Electiue whereby the will chooseth betweene two thinges opposite by a separating of them Lastly there is a will by the cause whereby man straieth from his end voluntas per causá through an accidentall error III. THat which we cal Arbitrium Free-will is sometime referred to the vnderstanding and sometime to the Will to the Vnderstanding eyther Contemplatiue or Actiue in respect of the things which belong to deliberation but to the Wil in respect of the things which pertaine to Election After the former manner it comprehendeth the mind alone after the latter as of vs it is here taken it comprehendeth both mind and will IIII. THere is one Freedom froÌ„ Bondage an other from Coaction an other from Vnchangeablenesse or necessity Freedome from Bondage is sayd to be that whereby one is not addicted oâ— subiect to the slavery of sinne or misery From Coaction is