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
By the name of couenant wee vnderstand not that generall earthly and temporarie couenant which God made and keepeth with all created things according to their nature by the free law of his prouidence neither that speciall couenant which hee entred into with our first Parents in that state of integrity a speciall examination or triall of obedience being added as also both the promise of a life supernaturall and the threat of a double death being put therto d Gen. 3 22. the one is of nature vniuersall the other of humane nature limitted by a certaine bound of time and state neither of both are properly pertaining to vs who are to be aduanced from the vniuersall nature and the corruption of particular nature to the communion of supernaturall glory but we vnderstand that couenant which God entred into with man after his fall by his speciall grace which covenant is one onely for as much as there is but one only way of salvation though a variable and divers maner of adminishing the same bee pointed out Wherefore first we must speake concerning the very substance of the covenant Secondly of the Formes therof which diversly it had from the outward maner and circumstances The Covenant then which God entered into with man corrupt is the free disposition of God whereby hee promiseth eternal salvation by the death of his Sonne to the glory of his Grace The Efficient cause of this Covenant is God e Ier. 3â— 31 c. Gal. 4.24 for here is not the disposition of two parties which is wont to presuppose the equalitie of persons and right betweene parties for such a one can never befall betweene God and the creature but it is of God alone who of his meere will stroke that covenant with man whereby hee might bee advanced from his owne nature vnto the communion of Gods grace and glory And the manner of this Efficient cause in the Scriptures is vsually two wayes circumscribed both Generally Immediately as also Particularly and Mediately Generally and Immediately it is the benefite of the Father the Sonne and the holy Ghost But Particularly and mediately it is the benefite of Christ God and man who as hee is the foundation of Election so is hee also of Gods grace in time communicated vpoÌ„ which this covenant is built Å¿ Eph. 13.4 Act. 3.15 The Matter of the covenant is two-folde whereof the one is of the Obiect the other of the Subiect wherein also the parties are to bee considered The Obiect or the matter as they tearme it about or concerning which is two-fold First it is God promising life vnder condition of faith and his worshippe secondly it is man g Stâ—pulaÌ„s covenanting for grace and promising faith and obedience The Subiect or parties of the Covenant doe circumscribe the conditions thereof which are of two sortes the first is of them which are promised of God in the Law and the Gospell the latter of those to the performing wherof man bindeth himselfe promising faith and good works The Forme of the Covenant is a mutuall binding of the parties according to certain conditions of God promising by the death of his Sonne a free Remission of sinnes and everlasting life h Gen. 12.1 â— Ier. 32.40 Of Man promising faith obedience i Gen. 17.1 Mar. 16.16 And in respect of this obligation the manner of the parties is diverse for in respect of God it is his owne free Grace and mercy who bindeth himself to man by his loue and promise in respect of man it is an obligation wholy of right and due The End Generall is a declaration of Gods soveraigne goodnesse mercy and Iustice in our Salvation Particular is mans salvation as farre foorth as faith by it selfe hath respect to mans good though through his owne fault the same bee not alwayes saving vnto him And this is the Substance of the covenant which God made with man after his fall the truth whereof is expressely and perfectly contayned in the olde and new Testament the Law and the Gospell The Manner of administring this covenant was divers according to the difference of the times k Heb. 1.1 wherein a diverse face and forme was put vpon that selfe same substance of the thing The Generall distinction of the times hath two Periods the one of Christ to bee exhibited the other of him already exhibited And that wee may speake of the first euen before Christes comming he administred this covenant diverse wayes according to the manner of the three Ages The first Age was from the time of Adams fall vnto Abraham at which time God expounded no lesse evidently then briefly the whole manner of the covenant in that promise which is extant in the third of Genesis l Gen. 3 15. And this was the Manner of the Promise The second was from Abraham vnto Moses when the promise which hithervnto was proposed vnto all being restrayned to Abraham and his posterity was sealed with Sacraments after that a solemne covenant was added to the promise conditions were layed downe on both sides aswell on Gods behalfe as on mans behalfe And this is properly called the Manner of the Covenant because of the expresse mention of the mutuall obligation m Gen. 7 4 5. c. The third was from Moses vnto Christs comming when God in a more speciall manner disposed declared and confirmed that covenant into the forme of a Testament n Heb. 9 15 16. Of this Testament there are two partes subordinate the one to the other The one Legall and conditionall requiting of man a perfect obedience of the law and vnder condition thereof promising life eternall o Leu. 18.5 Luc. 10.27 which part was as it were a preparation vnto the other according as the Law is the Schoole-master vnto Christ but the other part of that Testament was the Doctrine Evangelicall concerning mans reconciliation with God and his deliverance from his misery by the death of Christ which part was shadowed forth with divers Types and Ceremonies p Exod. 14 20. Heb. 8.8 And this was the Maner of Administring the covenant before Christes comming After Christs birth first at the coÌ„ming of Christ into the flesh afterwards in his administration in the flesh and lastly at his death the old being abrogated hee brought in the new Testament q Heb. 7.17 Heb 9.16 We say abrogated after a sort in respect of both partes of the Testament of the former because God neyther vrgeth nor requireth the manner of perfect obedience of the Law of the latter because the body succeeded the shadowes the truth the figures the thing signified the signes and sacrifices And hence it may bee easily concluded what might bee the difference and agreement of the Law and the Gospell of the old and the new Testament The Agreement is made in the Substance of both for there are no Essentiall but Accidentall differences according to the divers manner of
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
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
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
because aswell it selfe as all things vnto it selfe are intended the other by it selfe intended but not chiefly or first because it selfe indeed is intended but not all thinges therevnto the intent after the first way is Gods â—race after the second Gods iustice The directing of the means disposed â—s an effectuall bringing of them along â—nto the end by the knowne meanes of Gods wisedome whether revealed or â—idden now this directing of the means 〈◊〉 eyther by it selfe or by accident And this is the manner of generall providence which being layed downe â—here is a more easie way and method â—nto the particular meanes thereof according to the particular nature of the Subiects For first of all the nature of thinges whether generall or particular is subiect â—o Gods providence according to al the meanes both of appointment governing and ordayning l Mat. 10.29.30 Luc. 12.6.7 Pro. 16 33 for the appointment governing and ordayning of things naturall so faree extend themselues as the m Causalitas causing of the first agent extendeth it selfe now it extendeth it selfe as farre as vnto all n Entia beings not only as touching the beings of speciall kindes but also as touching the o Individua particular thinges themselues neyther onely as touching the beginnings of things incorruptible but also of things corruptible Secondly the Accidents of Nature whatsoever they are which are of common Nature in their own perfection are subiect to Gods Providence after the manners already remembred but those which are of particular Nature in their defect are subiect to Gods Providence after the manner of Governing and Ordayning p Gen. 37.28 Iob. 1.21 Esa 10.5.6 c. Act. 2.23 Rom. 8.28 Thirdly all ends of things whatsoever whether meane or supreame are appointed governed and ordayned of God Fourthly those which are meanes whether they bee ordinary or extraordinary the first cause vseth even them according to their owne Nature by appointing governing and ordayning them Fiftly concerning things necessary and contingent that we may see thereinto and in few wordes expound the more difficult points therof three things are to be noted First that the Nature and naturall properties of things as they be are from God and that therefore according to the maner which God hath put into things they are subiect to Gods providence q Iob. 10 10.11 Exod. 15 26. Ps 105.17 And thus stands the maner nature of things that some be necessary some contingent those the order whereof betweene the Cause and the Effect is vnchangeable eyther absolutely by themselues and of their owne Nature or by Supposition and relation to the Causes proposed which neverthelesse may eyther not be or be changed these the order whereof is mutable into both partes of it owne nature indefinite such as are the things of nature or thinges particular which haue the conditions of mutability and contingency infolded among themselues in themselues Secondly that it is an effect of Gods providence that any thing happeneth by what manner soever whether contingently or necessarily and therefore that falleth out necessarily which Gods providence hath disposed to fall out necessarily and that commeth to passe contingently because such is the reason or manner of Gods providence hence God being the vniversall beginning eyther mediately or immediately causeth that the things stand both wayes and that out of causes necessary or contingent Effects and Events necessary and contingent are produced Thirdly of what soever things there is a contingency of these there is also a necessity by supposition and therfore nothing is so contingent which may not two wayes be necessary by supposition one way in it owne existence for what was to be contingent the same froÌ„ whence it proceeded must needs preseÌ„tly haue or formerly had a being The other way by the determined decree foreknowledge of God in respect wherof all thinges come to passe infallibly but to speake properly it is one thing that somewhat falleth out contingently another thing necessarily and another thing infallibly the first and the second inferre the order of the Effect vnto the Cause but the third is more common then both because thinges both contingent and necessary come to passe infallibly yet those contingently these necessarily These things layed down it is manifest that all things both necessary and contingent are every way subiect to Gods Providence 1. of Conservation because both haue being and power froÌ„ God 2. of Governing for of both God disposeth according to the liberty of his will whether effecting or permitting 3. of Ordayning because God also hath prescribed an end vnto them according to their Nature and dâ—sposeth them as meanes wisely and bringeth them vnto the same powerfully Sixtly as concerning Actions Naturall and Voluntary it is to be noted that three beginnings of actions must be considered and proportionally distinguished the one Vniversall is God the other Generall is Nature the third Particular and is eyther a Naturall Inclination or Instinct or Will Electiue Of these beginnings there are particular properties the vniversall beginning is finite the Generall is desining the particular is defined in his Subiects the first is from it selfe and to it selfe the second hath a relation vnto God the third vnto both Whence it commeth to passe that those actions which are from the particular beginning mediately are from God by the generall beginning but those which are from the generall beginning are from God immediately Here it is evident that all actions whether naturall or voluntary are subiect to Gods Providence first by way of Conservation for God conserveth the Natures of thinges and the liberty of will which hee hath given man Secondly by way of governing because God as hee is an vniversall beginning effectually moveth all other beginnings to doe or worke thirdly by way of ordayning because he bringeth and directeth all actions vnto the end which hee hath fore-appointed to them whether Naturall or Voluntary r Psal 139.3 The last thing remayneth concerning good and bad actions and that the manner and efficacy of Gods providenâ—e in evill actions for of the good there is no difficulty might according to the degrees thereof the better be knowne two things are to be premised One is that according to the difference of the beginnings whereof wee haue aboue spoken the one the selfe same action is both good evill good as touching the generall as it is from God and common Nature for both God and Nature of themselues doe alwayes bring forth good actions evil according to the particular respect in man as hee is corrupt for every vitious act taketh the necessity of the vice from the neerest cause which is the will of the offender whence is that of the Schoolemen Å¿ Principalitatem Causalitatis omnis in peccato consistere penes voluntatem quae imperat actum that the chiefty of every procurement in sinne consisteth in the power of the Will which coÌ„mands the Act. The other
is that in every Action three thinges are to bee discerned and distinguished the Nature the Subiect the Accidentall quality of them both The Nature is from the Creator which gaue it and moveth the beginnings of naturall properties and actions The Subiect is the moving of the Action which is according to nature in respect whereof every sinne is said to bee in God subjectiuely The Quality is the Accident of Nature and of the Subiect being good indeed according to grace but evill according to the corruption that groweth in nature and in the Subiect which infecteth man and those things which are of man with a bodily and effectual taynt or strayne whence the will which is the inward beginning of actions infuseth the force of that corruption into the actions immediately These things layed downe it is to bee marked that Providence also in evill actions worketh by all the wayes and degrees t Esa 45.7 Lam. 3.37 Am. 3.6 In the way degree of Conservation for it hath put into man both the beginning of Nature which by it selfe by a naturall necessity is limitted as also the beginning of actions which is the will that by it owne power limitteth her motions and freely inclineth them vnto whatsoeuer actions vndetermined againe it sustayneth the will as it moveth the things of nature by a common beginning and the actions naturall and voluntary by a particular beginning By way and degree of Governing for first God bringeth to passe effectually the worke that is evill as farre foorth as it hath a respect of good chiefly it hath that both because it is in good subiectiuely because it is vnto good reduciuely Secondly God remitteth the sinne and prescribeth a bound vnto it according to the liberty of his will u Pro. 16.9 Thirdly hee permitteth evill things not that he alloweth them but that it is no evill to permit evils for sith hee which permitteth hath power to forbid without any obligation as also he to whome it is permitted hath power to doe without any compulsion the Will in both parties is voluntary in the former without fault in the latter without excuse In the way and degree of ordayning for God ordayneth the events of sinnes vnto good x Rom. 8.28 eyther morall that is of punishment and chastisement or Supernaturall that is of his glory in Iustice and mercy y Rom. 5.20 11.33 wherby it is cleare that for a thing to haue being to doe and to bee ordayned it is good but for the same to bee evill to doe evill and to bee carried vnto evill it is euil that God effecth but this God suffereth to bee effected by the creature this is the formall cause of providence The end of Providence which may easily bee gathered from the thinges afore-going is the glory of God conioyned with the salvation of the Elect. z Mat. 6.26 OF PROVIDENCE The Part Confutatiue Distinctions for the Cause Efficient I. FAte or Destiny is eyther true or fayned that without violence this violent The true Fate eyther is Divine or Naturall the Divine is nothing else then the governing and providence of thinges the Naturall is none other then the course and order of naturall thinges The fained Fate eyther is of the Chaldeans or the Stoickes the one superstitiously bindeth and tyeth the actions and eventes of thinges vnto the power and position of the starres the other is flowing from everlasting being such a ranke and knitting together of causes that on it should depend both God himselfe and Gods Providence the Consequent of both is a necessity of constraint II. VNto Providence pertayne two thinges the manner of order the execution thereof the first is Eternall the second Temporall III. GOD governeth the Inferior things by the thinges superior not for the defect of his power but for the aboundance of his goodnesse according to the liberty of his will IIII. THe Nature of the following cause is not onely like to the superior Cause in that it hath somewhat thence but also vnlike it in that it proceedeth from without or outwardly For the Materiall Cause I. ALL thinges subiect to the causing of the first agent are also subiect to the ordinance of the same vnto their end wherefore all things in that they haue being are subiect to Providence II. IT is one thing to treate of the cause vniversall and another thing of the Causes particular Of the Particular Causes there are chances but the Vniversall Cause nothing can escape III. COrruptions and defects in naturall thinges are indeed against the particular nature yet they are from the Intention of the vniversall nature in that they fall out for the good of the whole vniversall IIII. THe manner of the Doer is one and of the Instrument is another that which is of the Instrument and the Creature is disorder but that which is of the doer and the Creator even in things most out of order is order V. SOme things are done by Providence efficiently and causally some other thinges according to Providence permissiuely and determinatiuely For the Formall Cause I. THe Soule alwayes worketh freely which although it depend on the causes yet it selfe is the neerest cause of her own actions for naturall effects haue more likenesse with the neerest causes then with the furthest off II. THere is one necessity from the former or a Constituens that which appointeth another from the latter b Consequens or that which â—nsueth one inward another outward one of constraint another of â—mmutability one absolute another by supposition the distinction of all which in this point of Providence is very necessary III IT is one thing to speake of deedes is they are in act and another thing as they are subiect to the Cause contingent for after the first maner they are necessarily after the second contingently IIII. SInne is two wayes considered eyther properly principally as it is sinne or as farre forth as it hath the respect of good and that two wayes first because it is in naturall motion action Inclination that is in good subiectiuely Secondly because it is vnto good God from evill drawing forth good V. THat thing which being once decreede another infallibly followeth without any other Intermediate Cause is the Cause of the Consequent but God will haue sin to come to passe not immediately but by the wil of man as the meane intermediate VI. OF things being God is the effectuall beginning but sinne to speake properly hath not the manner of an Act or being but of defect for there is a double being of the thing and of the manner vnder the being of the maner not only notions and relations are contayned but also Privations and sinne is a being of the manner not having a being Positiuely but Privatiuely VII IN every sinne there are two things the Materiall or the Subiect and the Formall that is to say the naughtinesse The Subiect is a thing
of nature from God the naughtines came vnto the Subiect by the corruption of man The Places of Scripture which are wont to bee wrested against the truth of this Doctrine of Providence are for the most part these Against the Materiall Cause 1 Of the Corinth 9.9 Ans Providence is eyther generall or speciall A conclusion from the deniall of the one vnto the deniall of the other is of no force 2 Sam. 1.6 1. King 21.34 Ans Providence and chance are not repugnant the one to the other if the respect of divers causes bee distinguished Esay 31. 1. Act. 5.38 Ans according to the divers considerations of the beginninges wee iudge both of the Causes whether neerest or remote and of the qualities of Actions whether good or bad but whatsoever quality is vitious it is from the particular beginning and not from that which is Vniversall or Common Against the Formall Cause Ezec. 18.33 Ose 13.9 Answ a double consideration of the punishmēt of sinne is wont and ought to bee distinctly noted one is of Iustice in God and hath a respect of morall good another of merite and fault in man hath a respect of evill and in this latter signification these places are to bee vnderstood Prou. 16.4 Answer The working of God in respect of the wicked presupposeth three thinges first the limitation of sinne secondly the withdrawing of Grace thirdly the ordayning of punishment Ierem. 10.7 Answ The Prophet speaketh from the feeling of his own infirmity not of an vntruth in doctrine nor of any wickednesse in life but of his vocation vnto which hee was drawne against his will Exod. 4.21 Esa 69.19 Ezek. 14.9 Rom. 1.28 2. Thes 2.11 Answere A Working is one thing and a working permission is another thing That is in good thinges onely this both in good evil for by permitting God worketh foure wayes first as touching the materiall of sinne secondly as touching the withholding of grace which God oweth to no man because it is grace Thirdly as touching the endes vnto which God disposeth sinnes Fourthly as touching the iust punishment of the sinner whereof this is the highest degree by sinne to punish sinne OF THE WORKES OF Grace or of Redemption CHAP. V. THe Worke of God Externall and Temporall which he bringeth to passe in thinges is twofold of Nature and of Grace The Worke of Nature whereof hithervnto we haue spoken is whereby God hath eyther created thinges not as yet being or conserveth governeth and ordereth them being created by his Providence The Worke of Grace is that which God effecteth in the Elect who shall be heyres of Salvation according to the good pleasure of his will And this Worke commonly is called Redemption for the explication of which worke three thinges concurre the beginning the manner and the Effect or the Application thereof The beginning is Christ as hee is God and man from whome there is no power nor healthfull Action which is needefull for Redemption but doth proceed The manner according to which Christ executed this worke is that holy disposing and dispensation of his offices Now the Effect or Application is discerned first by the degrees hereof in this life that is by Calling and by Iustification Secondly by outwarde meanes that is by Gods Covenant and by his Sacraments Thirdly by the Subiect that is the Church which Christ hath redeemed with his blood Wherefore wee must treate first of Christs person secondly of the offices of his person Lastly of the other places pertayning to the application OF THE PERSON OF CHRIST The Part Confirmatiue CHAP. VI. THe neerest singular and determinate beginning of our Redemption is Christ as hee is God and man because by him Man was to be redeemed in whome our redemption was from everlasting Predestinated by him againe to be restored by whom at first he was created in him he ought to bee made partaker of the loue of God who was the Sonne of loue or the beloved Sonne and at last in him to obtayne the right of Sonnes or adoption who by Nature was the Sonne and heyre of God from everlasting Christ therfore being God and man is as the scripture most briefly defineth the Worde made flesh or God made manifest in the flesh that is a person in whose singularity two Natures the properties thereof remayning whole are vnited for the Redemption of mankind For the explication of this Definition we must consider of three things in order First of the Natures and the necessity verity and actions thereof Secondly of the Subject of the Natures or of the person and of both the Vnity and the operation thereof Thirdly of the Hypostaticall vnion of the Natures and of the manner foundation power and efficacy thereof As concerning the Natures whereas Nature is an outward beginning making the thing it selfe and distinguishing it from other things we acknowledge two such natures in Christ according to the Scripture Divine and Humane both in themselues and in their properties distinct a Rom. 9 1 1. Ioh. 5.20 Phil. 2.6 the one from everlasting immutable immortall impassible the other in time conceyved and borne mutable mortall passible Both are Indivisibly necessary for the redemption of mankind or the dispensation of the office of a Mediator the divine Nature that hee might satisfie God that the satisfaction might bee proportionable to our debt that an Infinite good might helpe an Infinite evill by overcomming death and by vndergoing both the heavines of sinne and the infinitenesse of Gods judgement Adde further that whereas the arbitrement betweene God and man is aboue the humanity because no man can bee a chiefe and supreme messenger of divine thinges but God by his God-head because no working aboue nature such as is a sufficient Intercession with God is of or from nature because no beginning but of the Godhead it selfe can bee the beginning of that satisfaction which may stand before God it must needes bee that according to the divine nature in his person hee tooke on him all the partes of Mediation or Mediatorship But the humane that being man hee might according to the Law satisfie Gods justice that hee might sufficiently suffer for the accomplishment of the worke of satisfaction both by obeying made vnder the law and by dying made a curse according to the Law that in all thinges being like vnto his brethren sinne excepted hee might bee a faithfull and vniversall high Priest in those thinges which are to bee performed before God to purge the sinnes of the people b He. 2.17 Now the divine Nature of Christ that wee may in few wordes speake touching the verity of those Natures is that whereby hee obtayneth the same Essence with the Father and the holy Ghost albeit both according to his person whereby hee is distinguished to bee the Sonne of God and according to the dispensation of his office whereby hee is discerned to bee a Mediator hee is distinguished from the essence of God of which nature
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
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
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
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
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
both of his bloud shed are giveÌ„ in Baptisme and of his body crucifyed in the Supper For the passion of Christ is as it were the materiall and meritorious cause of our salvation l 1. Pet. 1.7 2. Pet. 1.19 Mat. 20.28 Of his Benefites because looke what things Christ hath and did hee testifieth m Ioh. 6.53 Ioh. 15.4 Rom. 8.32 by visible signes in every Sacrament that hee had them to our good and did them for vs. Now the Scripture proposeth foure things which in very deed are the benefits of Christs person and the fruites of his merite n 1. Cor. 1.30 Righteousnesse which is the remission of sinnes and the absolution of the sinner before God Wisedome which is the perfect and true knowledge of Gods wil which no man hath without Christ Sanctification which is the denying of our selues joyned together with repentance and new life Redemption which is both a full deliverance from all evils yea even from our last enemy Death as also a small glorification And these are those things which are sealed in all Sacraments which of the Divines are otherwise wonte to bee expressed by the name of an invisible Grace as the signe it selfe by the name of a visible Forme From this consideration of the signe and the thing signified the agreement and difference of both may bee concluded The Difference because they are divers both in nature for the Signe is visible the thing signified is invisible and in the Obiect for the signe goeth but into the body the thing signified into the soule and in the Manner of communication for in respect of the signe the manner is corporall but of the thing signified it is spirituall the Agreement because those things which were otherwise really and very farre separated are joyned together by a Sacramentall vnion The inward and proper forme of a Sacrament is that excellent agreemeÌ„t of the Signe with the thing signified and the mutuall relation of the one vnto the other whereof that properly consisteth in the comparison and similitude of the Effects this in the ordayning of the signe to the thing signified Now this conjunction of the Signes and the thing signified in the SacrameÌ„ts is not naturall by a substantiall contraction or knitting together or by the vniting of the accidents and substances IndistantiaÌ„ Inexistentiam nor locall by the neerenesse and beeing of the one in the other nor yet spirituall as immediately quickning the very signes themselues but it is wholy Relatiue and Sacramentall consisting specially in three thinges in the signifying in the sealing Praebitione and in the exhibiting of the thing signified In the signifying because the signes by a most agreeable similitude and proportion as it were by a certaine introduction doe represent the o Gen. 17 10.11 1. Cor. 11.15.16 Ioh. 6.33 spirituall mysteries that is the things invisible by things visible In Sealing because the Signes are and are called the Seales or stampes of the thinges signified both for that they confirme the truth of the similitude betweene the signe and the thing signified and that also they necessarily and most surely seale the efficacy of both conjunctions in the lawfull vse thereof p 1. Ioh. 1.7 And this is called a coupling of the Sealing In Exhibiting because that in very deede is exhibited which is figured by the signes for God mocketh not by instituting Signes whereof there should be no truth but as in the audible word so also in the signe that is in the visible word he in very deed performeth what he promiseth and sheweth q 1 Pet. 3.2 Rom. 4.11 Eph. 3.7 And yet the exhibiting or receyving of the the thing signified are not referred to the Instruments of the body but to the heart of the beleever because it is spirituall according as the exhibiting and receyving of the Signes is corporall wee say spirituall for a double respect both by reason of the Efficient that is the hidden operation of the holy Ghost which is done in very marvailous maner that by the means of Christs flesh mystically communicated to vs the bloud and vertue of Christ-merite pearceth even vnto our soules Å¿ Col. 6.7 Ioh. 1.26 and by reason of the Instruâ—ent be cause faith by which we rece ue them is a spirituall instrument by the bond whereof the spirit most straitly conjoyneth those things together Col. 26.7 Ioh. 1.26 which otherwise are very faire distant each from the other t Eph. 3.17 From this inward forme of a Sacrament and the mutuall disposition of the signe and the thing signified doe arise two speciall kinds of Sacramentall Predications vsed in the Scriptures the first when the signe is pronounced of the thing signified that is when the signe is sayde to be the very thing signified as when Christ is called our Circumcision our Covenant our Paschall Lambe u 1. Cor. 5.7 Gen. 17.10 Act. 7.8 the other when the thing signified is pronounced of the signe that is when the very thing signified is sayde to be the signe as when the bread is called the body of Christ the wine the bloud of Christ x 1. Cor. 11.24 Mat. 26.28 And these Predications are wont to bee called Relatiue Analogicall and Metonymycall Relatiue because when the one separated thing is pronounced of the other a mutuall relation and respect of things like the one to the other is necessarily presupposed Analogical because the changing of the names is made in regard of the Analogy and exceeding great agreement betweene themselues Metonymycall because the signe is put for the thing signified so contrariwise The reason of these Predications in the mater of a Sacrament is the vnion which as it coÌ„sisteth in three in the signifying sealing and spirituall exhibiting so it maketh these Sacramental Predications true because of the signifying sealing and exhibiting The End of a Sacrament is two-fold Proper and Accidentall The Proper is eyther Primary or Secondary That is the visible sealing of Gods invisible grace and our conjunction with Christ y Rom. 6.4 1. Cor. 10.16 Gal. 3.27 This is a testifying of godlinesse towards God of loue towards our neighbour and of open profession whereby as by a marke wee are severed from other Synagogues of Sathan z 1 Cor. 10.17 Eph. 4.5 1. Cor. 11.29 The Accidentall is the condemation of them that vnworthily communicate for albeit the vnfaithfull receiue the SacrameÌ„ts yet for the abuse of the signes reproachful contempt against the thing signified they are made guilty of the contempt of Christ and therefore also of everlasting death and condemnation By this a An alysi opening of the definition through all the causes it may easily be coÌ„cluded what those things are which most properly may hold the name and nature of a Sacrament to witte those wherein there may be a concurrence of all these causes and of the conditions that issue out of these Such Sacraments as these are
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
which is OF CORRVPTION CAP. III. AFter this first state of Integrity the second which is of Corruption by and by succeeded and followed It is The Condition of Man whereby in turning away goodnesse from himselfe and himselfe from goodnesse and in estranging the same into the contrary hee by himselfe as touching himselfe wholy perished And this condition ought two wayes to bee knowne according to the quantity and quality thereof For first wee are to see concerning the corruption which man procured to himself through his owne fault and naughtinesse then concerning the power of man which after that corruption remayned in Man The place concerning Sin containeth and expoundeth the Doctrine of Corruption but the place concerning Free-will containes and layeth open the doctrine of Mans Power OF SINNE The Part Confirming CAP. IIII. SINNE by which name the quality of humane Corruption is wont to be expressed is in Generall defined to be a Ioh. 3.4 a breaking of the law or iniquitie that is a Defect or want of that lawfull good which was given to our Nature by God whereby man declining from good and inclining to nothing but to evill is made guilty of Gods wrath and damnation and everlasting punishment but in Speciall it ought three wayes to bee distinguished defined and through the causes to bee expounded For there are three degrees of Sinne the Beginning of it was in Adam the Propagatton from Adam in vs and the Effect of the same from vs Wherefore wee must by order consider together of the Sinne of Adam Original Sinne and of Actuall Sinne. The Sinne of Adam is an act of disobedience in Adam as in a singular individuall person and generall beginning of all men whereby by violating the Law of God hee destroyed both himselfe and his posterity for ever b Gen. 3. Rom. 5. 2 Cor. 11.3 Originall Sinne is an hereditary vitiousnesse whereby for the disobedience of Adam all men from him either propagated or to bee propagated are made guilty of both euils both of sinne and punishment c Psal 51.7 Eph. 2.3 Rom. 5.12 Actuall Sinne is an iniquity and Lawlessenes whereby wee swarving or going awry in our actions from the straitenesse of the Law dayly increase the guilt of sinne and punishment d Mat. 12.34 Iac 1.13.14.15 Rom. 7.8 The Efficient Cause of Adams sinne or the beginning thereof may bee noted to bee two-fold according to the former and the latter Actiue as wee distinctly speake and Actuall The Actiue beginning is a naturall power to both opposites the morall good and evill e 1◠Tim. 2 13. Rom. 5.12 The Actuall whereby through the act of disobedience the will of man abused that his power to evill lost his power to good and alienated the same into the contrary f Gen. 3.6 Rom. 5.19 Ecle 10.15 The Efficient Cause of Originall sinne ought to bee considered and discerned by three wayes and degrees for there is a double outward cause one inward The outward neerest cause is the actuall sinne of Adam who was as the mediate and common beginning of whole humane nature g Rom. 5 12.19 but the Remote was the justice of God which God had shadowed in nature and expressed in speech plainely vttered or in the word Enunciatiue h Gen. 3. The inward Cause is the very Law of Nature originally passing of which law God layed downe a double ordinance By the one hee commaunded a propagation absolutely by the other hee threatened a punishment conditionally with the former he furnished both man in man Nature with the latter man only Hence it came to passe that by that ordināce of propagation man is begotten but by the ordinance of punishment hee is begotten vitious i Rom. 5.12.16 Heb. 7 9.10 1. Cor. 15.22 Both alike necessarily The Efficient Cause of Actuall sin properly immediately is the wil which commaundeth the Act in which the whole Action of evill resideth as in the Agent or working Instrument k Gen. 6.5 Iac. 1.14.15 The Matter of Adams first sinne which is as the Subject is the whole and entire person of Adam and in him as in the actiue beginning the whole matter of mankind l 1. Cor. 15 22 But that which is of the Object is the taking of the forbidden fruite and the vse or eating thereof m Gen. 3.4.5 both whereof includeth a contempt of Gods commaundement an impious consent of licentious will Briefly a most miserable backesliding from God and a disobedience of the whole man n Psal 51.5 T it 33. 1. Cor. 2 14. Rom. 7.23 Eph. 2. c. The Matter of Originall Sinne which is as the Subiect is whole man and every man according to himselfe wholy and the whole of himselfe for the whole Subject is subjacent to whole sinne both in respect of receyving for whole man receyveth whole sinne and of power and manner for the whole man doth and worketh whole sinne and therefore whole sinne affecteth and infecteth whole man with a corporall and effectuall taint or contagion o Rom. 5.6 7. Rom. 6.6 Gal. 5.16 Col. 2.11 Rom. 8.3 6. Eph. 4.17.18 but that which is as the object is first a defect or want of originall righteousnesse then an inclination or quality contrary to that righteousnesse or vprightnesse which is commonly called naturall corruption or originall concupiscence the former those testimonies of Scripture doe proue which speake of Sinne negatiuely or privatiuely but the latter those which speake of sinne affirmatiuely or positiuely p Mat. 12.34 Mar. 7.31 The Matter of Actuall sin which is as the Subject is man according to his body and Soule and all the faculties of both to witte both of body and Soule p Gal. 5.19 20. c. Mat. 15.19 Rom. 14.1 Eph. 2.3 Rom. 15.18 Col 3.17 Gal. 6.1 Iac. 4.17 but that which is of the Obiect are the thinges spoken done and lusted after against the Law whether they be of omission or commission eyther by infirmity or by malice or whether they bee outwardly or inwardly committed wherevpon many kindes of sinnes arise and those which are neyther mutually matched each with other nor linked together but some more grievous then other yea and oftentimes some contrary each to other q Ioh. 9.11 2. Pet. 2.20.21 Hence also is the difference between sinne pardonable and vnpardonable whereof the one is sayed to be a sinne which is committed against the father and the Sonne that is every transgression of Gods law wherevnto Repentance belongeth and therefore that which is pardonable not by the properties of it own nature but by the grace mercy of him against whome it is committed r Mat. 12.31 the other is sayd to be a sinne which is committed against the holy Ghost and therefore is called by an excellency in Scriptures the blasphemie of the Spirite and a sinne vnto death ſ Mat. 12 31. 1. Ioh. 5.16 Now for the making
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
Instrumentall beginning thereof In Defence of the Efficient Cause of Actuall Sinne. I. IN Actuall Sinne there are two thinges Being and Iniquitie Of Being God is the Author and Principall Efficient of Iniquity the Will of Man II. A Thing is sayde to be done by Gods permission two wayes eyther by it selfe or by Accident That which is done God permitting it by it selfe hath the respect of good but that which is done by Accident God permitting the selfe same in respect of God permitting it by accident is evill because God permitteth not evill as it is evill but as it is a meane of his glory In Defence of the Matter of the first SINNE That the first Sinne was not Pryde but vnbeliefe against Bellarmine Lib. 3. de Amiss Gratiae Cap. 5. 6. I. EEccles 10.14 There is a fallacy of the sense or vnderstanding of the word For Pride is not the beginning or cause of backe-sliding or departing from God but on the contrary the very backe-sliding departing from God which is comprehended in vnbeliefe is made the beginning and cause of pride II. TO b. 4. Ans The place treateth not of the order of diverse actes in the first sinne but of the Effect of Pride to witte Perdition the beginning whereof is truely and properly attributed to Pride yet not exclusiuely III. ROm. 5. Ans Disobedience comprehendeth the whole Sinne of Adam to witte the violating or breaking of Gods commaundement which if it should bee resolved into it owne parts the first shall bee not Pride but vnbeliefe IIII. THe Testimonies of the Fathers which are alleadged eyther do not â—reate of the order of the first sinne â—ut of the next Adjunct thereof or Synecdochically they vnderstand by pride vnbeliefe it selfe as the immediate â—ause thereof V. THe inner actions are two wayes discerned eyther in respect of the Inâ—ention or in respect of the execution whereof the one properly respecteth the end the other the meanes but when there is speech made of the first sinne it is not inquired what was the first thing in the intention of Adam Eue but what was the first act of committing the Sinne. In Defence of the matter of Original Sin That Originall Sin is a quality or Concupiscence against Bellar. Lib. 5. cap 15. I. THe Positiue cause of original Sin is held to be three-fold the First the actuall sinne of Adam Secondly the Law of Nature originally passing the third the Iustice of God II. THe positiue quality is traÌ„sferred to the posterity after the same manner as the Sinne it selfe is not as a certaine accident of nature concreated or together with it created which should follow or accompany the substance by it self but as a whole corruption of the whole maÌ„ which hath a foundation in Adam as in the first instrument of nature it selfe neyther are the habits gotten convayed into the ofspring as they are personall but as in the name of the whole Nature one for all gotte them III. IN Concupiscence two things concurre the very Act of lusting or coveting which by it selfe is not evil and the deformity of that act of that God is the Author of this he must by no meanes bee the Author IIII. THe first sinne was not onely the sinne of the Body but also of the Soule Wherefore it was not onely the eating of the fruit forbidden but also vnbeliefe and pride in the soule and so whole Sinne is transmitted into body and soule not onely by the law of generation by which man formeth or yeeldeth forth man but also according to the corruption of him that generateth wherby man as hee is corrupt begeteth corrupt man V. THe Quality was not diminished both because then it passed as it were into another nature as also because it cannot eyther bee diminished or abolished but by the singular grace of God VI. THe Concupiscence of the Flesh against the Spirite doth not onely signifie those first motions voyde of consent but also the very roote of evill and the whole corruption which is not onely of the coveting but also of the other faculties of the Soule VII ORiginall Sinne is taken away in this life by the regeneration of Baptisme not that it might not be but that it might not be imputed for sinne In Defence of the matter of Actual sinne against the distinction of Sinne Veniall and Mortall Bellar. Lib. 1. Cap. 9.10 I. THe Testimonies of Scripture doe not proue or confirme the Verity of the distinction according to the mind of the adversary Not the First Mat. 5. for hee treateth of the inequality not onely of sinnes but also of punishments by an allusion to civill or politicke punishments Not the Second Mat. 23. for hee treateth of the nature of Hypocrites who being carefull in small matters doe openly neglect the chiefest things and make not a difference betweene those things which by themselues and alwayes are necessary and those whereof not the want but the contempt doth make vs guilty or culpable Not the Third Luc. 6. for he treateth of them who hunt after prayse by the reprehending of others but doe neyther know nor reproue themselues being in others very quicke sighted but in themselues blind Not the Fourth Luc. 12. for hee speaketh of the duety of loue towardes our neighbour whereby wee are bound after the example of Gods goodnesse to forgiue even the least sinnes Not the Fift 1. Cor. 3. for hee speaketh of doctrine and the manner of teaching that by a supposition applyed to the Doctors of the Corinthians Not the Sixt Iac. 1. for hee speaketh of the degrees of sinnes which are three Vitiousnesse a vitious motion and vitious action And of all these Death is made the reward or wages Not the two Last Math. 12. for hee speaketh of the nature of Sinnes even the least or lightest for which notwithstanding we are presented guilty before God Eph. 5. because both the heavinesse of sinnes and the effect of the same are expounded Synecdochically II. THe Testimonies of Councels and Fathers are either suspected or in controversie as of the Tridentine Councell and of the Popes both Pius and Gregorie or doe treat of the inequality and divers degrees of sins as the Councell of Milevitum and of the Fathers Augustine Origen Chrysostome and Hierome III. THe reasons which are alleadged proue nothing Not the first because it is grounded vpon a double false presupposall Vppon the one that sinnes in the faithfull are not mortall For the Wages of Sinne of whatsoever manner it be vnlesse it bee forgiven is Death Vpon the oâ—her that the sinnes of the faithfull are lighter then the sinnes of the vnfaithfull and so in their Nature Veniall For in that sinnes are Veniall in the faithfull it is not from the nature of the sinnes but from the Grace of God and in that they are not so in the vnfaithfull it is not from God but from the nature both of the sinnes and sinners Not the Second because Sinne is not sayde
to be Veniall or pardonable for that it is worthy of pardon but for that God vouchsafeth pardon to the Sinne and the Sinner Not the Third because it is false both that Sinne is Veniall of it own nature and that any the least Sinne should not bee against Charity For it is the transgression of the Law the ende whereof is Loue. Not the Fourth because the Nature or consideration of man offended is one and of God is another for according to the party offended the greatenesse of the offence is esteemed Not the Fift for no sinne is vnperfect because every sinne is a perfect iniquity though there bee degrees of this perfection Not the Sixt because though all sins doe not exclude charity yet they offend Now in that they exclude not or are veniall to the faithfull we must impute it not to sinne it selfe but to Gods mercy in Christ OF FREE WILL. The Part Confirming CAP. V. NOw after the Condition of man vnder Sinne followeth the consideration of humane strength which after Sinne remayned in man and is commonly and vsually expounded and noted by the Name of Free-Will But it is needefull we discerne the nature of this Doctrine three manner of wayes First commonly and absolutely according to the causes thereof Secondly in Particular according to the state and condition of man being a Sinner Thirdly respectiuely and comparatiuely according to the diverse estate of Man out of the State of Sinne whether of his Integrity or redemption or glory Commonly and Absolutely Free-will is defined to bee a naturall power or faculty of the Soule by it owne and proper motion without coaction or forcing to chuse or refuse the good or the evill which is proposed or offered to the will by the mind or vnderstanding to bee chosen or refused The Efficient Cause of this Free-will is vsually two wayes distinguished For one is Primary and another Neerest The Primary or Principall is God the beginning not onely of every good in nature but also of Nature it selfe and of the faculties and functions thereof a Gen. 45.8 Pro. 16.1 Ier. 10.23 Phil. 2.13 The Neerest is Free-will it selfe that is the will of mā which by judgement of reason going before of it owne accord choosing imbraceth or refusing shunneth that which was objected by the mind b Esa 1.19.20 Mat. 23.37 1. Kin. 3.5 Of this will there is vsually had a double consideration the one as touching the Speciall the other as touching the Operation As touching the speciall it is sayed to bee a faculty of willing or nilling as touching the Operation it is sayde to bee a function or action of that faculty eyther improperly occupied about the ends or properly about the meanes that tend to the ends The Matter hath the nature eyther of a Subiect or Obiect That which hath the nature of a Subiect as in this place we consider it is a substance created intelligent indued with reason wherein namely the vnderstanding and will are the essentiall parts proportionally but freedome is sayde to consist or be in these parts as the separable accident in the Subject That which is of the Obiect is generally all that which is put or consisteth in election or choice But specially it is the moral good or evil whervnto the will of the Creature is freely carried or which it freely escheweth And as touching Free-will in the cause of Naturall good the question is more Philosophicall then Divine The Forme of Free-will is the very freedome of the mind or of the Electiue will which for learning sake must three wayes be distinguished known For there is one freedome in the Subject another to the Object and lastly another from the lett that crosseth the same which three it is needefull that wee know for the making of this Forme and for the condition of mans Free-will First there is required freedome in the Subiect that is in the will it selfe which from her inward beginning worketh alwayes freely and that by reason of it owne nature according to which a free necessity of willing is laide vpon it So that it is not to bee called a Will which is bereft of this Freedome For the wil hath such a reciprocacy with Freedome as with it owne Essentiall property Then there is required freedome to the Obiect eyther to both opposite by way of disjunction to witte eyther morall good or morall evill whereof the one is chosen or refused before or rather then the other or to eyther of thē when onely one is offered to be taken or refused Lastly there is required freedome from the let that crosseth For the wil of man is freede from compulsion and from necessity From Compulsion for what it doth it doth the same of it owne accord From Necessity for albeit in respect of the Speciall it be necessarily limited to doe eyther good only or evill onely or both yet by it own inward power it freely limiteth it selfe to the bringing forth of it owne act yet it is needefull that both manners of Freedome be distinguished First from the Freedome of right and secondly from the Freedome of slavery That nature hath denied to man This the corruption of nature He hath not freedome of right who of due is Subject to another and according to the will of the same liueth is moved and worketh c Pro. 21.1 Act. 2.23 Wherefore all selfe power or liberty ought to bee given and assigned to God alone he hath not freedome from slavery who through his owne fault hath made himselfe a slaue to sinne and the tyranny thereof d Ioh. 8.34 The End is the glory of God in his Iustice and mercy and the Salvation or inexcusablenesse of man Particularly in the state of Corruption Free will is defined to be a naturall faculty and power freely and without coaction to chuse and performe the evill which by the mind is offered to the will to be chosen and performed The Efficient Primarie Cause is God both in respect of the Will and the freedome it selfe as being the Author and beginning of both as touching the naturall state thereof The neerest cause are the mind and will of man so farre forth as both by corruption of nature are averted from good and converted to evill and the vnderstanding verily proposeth and iudgeth falshood for truth and the will chuseth and followeth the evill in stead of the good c T it 1.15 1 Cor. 2.14 Rom. 8.7 Rom. 5.6 2. Tim. 2.26 The Matter as it is considered in the Subiect is the naturall or carnal man but as in the obiect it is the evill vnto which the actions of both faculties are carried Now the Evill whether you referre it to the inward or to the outwarde actions wee two wayes consider absolutely and in it selfe or Relatiuely as having reference to another thing The Evill absolutely is that which is strictly forbidden of God Relatiuely is that which is evill in the obiect circumstances and end that is which
Life but the Instrument and meane to attaine vnto life Neither doe the places which are cited proue any thing else which doe eyther note the quality of them that are to be saved and not the cause of Salvation Heb. 10.1 Tim. 2. Rom. 10. or doe intimate the way of righteousnesse by which men come vnto Salvation Phil. 2. 2 Cor. 4. Or lastly doe treate of the Effects from which as from that which is the a A Posteriori That is from the Effect to the Cause latter judgement both may and should be had of them that are truely justified and hereafter shal be glorified Mat. 25. Iac. 1. 2. Cor. 7. II. NEyther doth the reason alleadged from an absurdity and expressed in the ninth Chapter proue the contrary for Faith alone is sayde to saue vs aequivocally eyther in respect of faith because it is alone or of salvation because it alone saveth Faith is not alone without works but it alone saveth and justifyeth without workes as the eye onely seeth yet not alone but joyned together with the Body That the Law of God is not possible to be fulfilled by vs against Bellarmine Lib. 4. Cap. 11. I. THe Testimonies of Scriptures which are alleadged First Ma◠11. 1. Ioh. 5. treate not of the nature of the Law compared with the power of the Regenerate or not Regenerate for the fulfilling of the same but eyther of the burthē of the Crosse which the inward vertue and efficacy of Christs Spirite and the hope of eternal immortality doe ease or of Gods commandements in Generall aswell in respect of Faith as of good workes which are not so farre grievous that by them the faithfull should be oppressed for both the Spirite becommeth conquerour and whosoever beleeveth i◠freed from the curse of the Law Secondly those in Ioh. 14. Ro. 13 Gal. 5. Ioh. 15. doe not treate of our power for the fulfilling of the Law but eyther of our duety or of the effect of our loue towardes God Or lastly of the loue of our neighbour as a most evident Testimony of the whole obedience of the Law Thirdly in Psalm 118. 1. King 14. Act. 18. 1. Kin. 15. 2. King 23. 2. Chron. 15. 11. There is no speech concerning any perfection of the righteousnesse of those who are named righteous absolutely but eyther respectiuely or by relation vnto others or Inchoatiuely as touching themselues or by Imputation in respect of Gods acceptance Or lastly after a sort in respect of their owne sincerity opposed or set against Hypocrisie II. THe reasons which are alleadged Chap. 13. proue not the question in hand Not the First for it is grounded vpon a false presupposall and vpon that which by the Schoolemen is tearmed Petitio Principij Not the Second because it playeth vpon a false consequent for our bond remayneth albeit our weakenesse or want of power bee admitted like as the debt is wont to remaine though the debtor bee not able to pay Not the Third because God hath his reasons First he doth not require a debt in vaine and we are put in mind of our debt Secondly the Principles of nature are not in vaine stirred vp for the convincing of the wicked and the saving of the godly Not the Fourth because the Apostle discourseth Rom. 8. of the right of the Law not of Iustification and that right is not saide to be fulfilled of vs but in vs. Not the Fift because the operations of the Spirit are produced in vs according to the manner of the Instrument and the measure of our Infirmity Not the Sixt because as being Iustified they are born of God they performe the Law but as they are regenerate vnperfectly they performe and fulfil the same vnperfectly OF MANS ESTATE after this Life The Part Confirming CAP. VIII ANd this is the State of Mā in this life both according to the condition of his first Originall or Naturall corruption as also according to his regeneration by Grace or the truth of Christian calling Now the other State of Man which shal bee after this life next ensueth the same and it ought two wayes of vs to bee considered and declared eyther Generally in respect both of the godly and vngodly or Particularly in respect of these or those Generally the estate of man after this life is knowne by two degrees by the resurrection of the flesh and the last iudgment The Resurrection of the flesh is an iterated and indivisible coupling of the soule with the body wrought by the mighty power of God that when death shall be conquered men made immortall might liue for euer eyther in glory or in torment The efficient cause principal of the Resurrection is the whole Godhead For the father raiseth the dead the sonne quickneth whome he will and the holy Ghost with the father and the sonne giueth a fulnes of life aswell to the body as to the a 1. Cor. 15.12 1. Thes 4 14. 1. Cor. 15.25 soule but the instrumentall or ministeriall are the Angells the effectuall working of whome the scripture signifieth by a Metaphor of a sounding Trumpet The matter is mans body the same in number as touching the substaunce which wee beare in this life whether it bee of them which are dead or of those which shall bee found aliue at the last day b Dan 12.2 Ioh. 5.26.29 1. Thes 4.16.17 The forme according to the consideration of the matter shal be eyther a Restoring of the dead vnto life or that proportionable and conformable transformatiō of those which shal be foūd aliue This form the changing of the qualities of the body doth accompany being indeed a generall incorruption and immortallity but besides these in respect of the faythful there shal bee a particular glory power and spiritualnes of the bodyes The end principall is the glory of the righteousnes and grace of God Subordinate according to the considerations of the persons that rise agayne eyther the salvation and glory of the Elect or the punishment and casting away of the Reprobate The last or extreame iudgement is a iudiciall act whereby Christ in the last day with greate maiesty and glory shal giue sentence vpon all men vniuersally The efficient cause principall as touching indeed the iudiciall power and authority is God the Father the Sonne and the holy Ghost but as touching the maner of iudgment or exercise therof Christ is not onely as he is God but also as hee is man both because of the estate of glory which followeth together with the personall vnion of the divine and humane nature as also because of the agreeablenesse and affinitie of himselfe with men c Mat. 24.30 Luc. 21.27 2. Tim. 2.8 The Administring Cause shall bee the Angells whose Service God will vse both in the gathering together and in the separating and singling out of them that shal be judged d Mat. 24.31 1. Thes 4.16 The Matter as it respecteth the subject is the faith or infidellty of every
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