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
and verity thereof The other concerning the order and Methode of our institution Divinitie wee meane not that first patterne which in God is of God himselfe nay is God himselfe for both God that which is in God is the selfe same in a simple Essence wherein by an indivisible and vnchangeable act he knoweth both himselfe in himselfe and out of himselfe all and singular thinges by himselfe but the stampe out of that former expressed and shapened by a revelation and gratious communication thereof eyther according to the vniversall nature in all men or according to speciall grace measure of the scripture in the Church Hee that would enquire the veritie hereof ought to consider two things first that it is secondly what it is That there is such a stampe of Divinity the Nature of God the light both of our owne Naturall conscience and supernaturall knowledge revealed as also the common experience of Nations and ages doe declare The Nature of God for sith hee is by all meanes infinitely good we must no way think that God wanteth a good meane to communicate good whose property it is to bee a communicator of himselfe or to communicate himselfe with other his creatures according to their condition a Mat. 5.45 The light both of our Naturall conscience by which clearely shining all men haue this setled in their heartes that there 's is a Divination and other kindes of divine communications b Rom. 1 1â—.19 2.24.25 as also of supernatural Knowledge revealed whereby wee know that whole truth to bee fully and plainely registred in the holy scriptures which was behoofefull for vs to know to our salvation Common Experience for even the Gentiles themselues being strangers from God had the Oracles of the Divell in stead of these from God rather then that they would deny that stamped Divininity or bee saide to want the same c Rom. 1.21.22.23 for hence it came to passe that whereas among the Heathen some of their Gods were thought to bee very Gods some others to be such spirites as they called Daemones the heathens Divinity was held to bee of two partes for the one treated of the Gods themselues the other of d Daemones those spirites which they called Daemones that which treated of their Gods August lib. 5. de Civit. Dei cap. 6. was held of them to bee three-sold as Augustine out of Varro teacheth to wit Poeticall Naturall and Civill that which did set forth the power of those spirites was two-fold for whereas of those spirites called Doemones some were good some evill that which discoursed of the evill spirites who were to bee pacified and appeased was called Magicke and Inchantment but the other which delighted the good with sacrifices was called Divine ministration and Expiation therefore there is a Divinity Now if you respect the true interpretation of the word it is defined thus to bee a knowledge of the Oracles or speeches of God but if the thing or matter it selfe it is a true wisedome of divine thinges from God communicated eyther by meane Naturall according to inbred principles or else by a meane more excellent according to grace supernaturall And of this Divinity wee speake in this place wee call it Wisedome by example of Scripture f 1. Cor. 26. first for the excellency of the thing as being the most certaine declarer of principles most noble Princesse of all sciences secondly for the singular meane or manner of knowing for this wisedome is distinguished from that which in the Scripture is called earthly sensuall and diuellish The subject of this Theological wisdome are matters divine both for their Nature and the manner of considering for whereas a Subiect hath two partes the one which containeth the place of the matter is called the thing considered the other of the forme and is the manner of considering it wee obserue them both in the explication of this subiect The thing considered is God himselfe and all thinges disposed vnto God that is all thinges divine eyther of their owne nature or by relation vnto God The manner of considering is proportionable to Gods truth even to the whole truth and everie part thereof alike or equally infused fitted to the dignity of the deliverer to the nature of the argument as also to the condition of those to whome it is delivered And this is the nature and verity of Divinity now wee will briefly shew the Methode of our Institution concerning the same There is a two-fold Methode of teaching the one from Principles the other vnto Principles the one a Priori proceeding from the Cause to the Effect and from the first and highest to the lowest and last the other a Posteriori proceeding from the Effect to the Cause or from the last and lowest to the highest and first The vse of the former is chiefest in sciences contemplatiue of the latter in the practicke or actiue Now whereas Divinity in both these holdeth the first principal place by reason wherof some haue distinguished it into Contemplatiue and Actiue and for that it affordeth a faculty both of knowing and doing well which is the right way of wisedome it hath fallen out that Dâ—vinity hath been handled in a diverse Mâ—thod by diverse men yet by all of them profitably and faithfully For whereas all order is taken eyther from the nature of thinges to bee considered or from our better and easier knowledge thereof Calvin Melanthon Vrsinus haue done well who observed an order of their better knowledge in a method vnfoulding by way of Analysis g Analytiâ—a in like manner Hiperius Musculus Hemingius Zanchius haue done well observing the order of Nature h Synthetiâ—a Synthesis also is contrary to Analysis beginning froÌ„ things granted to that vvhich is in question in a Method of composing and couching thinges handsomly together Wee in this our Institution will ioyne both these together borrowing i a Synthesi from the Methode of composing the disposition and k Ab Analysi from the Methode of vnsoulding the invention of the same that from both the l Systema full constitution of this body of Divinity which we haue in hand may arise Therefore by an order Syntheticall as wee tearme it wee will begin from the first Principles that by the Means wee may come to the last but we wil set downe a declaration such as wee call Analyticall of the first middle and last thinges first in teaching the truth by way of confirmation then in reproving the falshood by way of confutatioÌ„ that by the helpe and benefite of the Definition of every point of Divinitie and by the Analysis of the same through the causes thereof but this by the Appendix or addition of the generall solutions which wee will lay vnder every place or point and set against the principal arguments of our adversaries especially Bellarmines this is our Methode THE FIRST Booke of the Principles of sacred
contradictory which in the Essence of God voide of all falshood and in truth most absolute and perfect haue no place yet not to bee able to doe these thinges is a token of power for hee is exceeding able who enioyeth a constant and vnchangeable power and by no meanes departeth from that very thing which is one for it is a point of infirmity to bee able to doe things opposite and the propertie of one that is altogether powerfull is to abide and persist in the best thing Knowledge in God is that whereby he knoweth both himselfe in himselfe and out of himselfe all and singular thinges by himselfe by an indivisible and immutable act for God alone knoweth and vnderstandeth himselfe x Mat. 11.27 by a most inward and perfect Act he being infinite comprehendeth himseâ—fe being infinite infinitely and yet while by vnderstanding himselfe he comprehendeth himselfe the vnderstanding of God whereby hee comprehendeth is not one and that which he comprehendeth another for to bee to vnderstand to comprehend are reciprocated or made to haue recourse each one to the other Hee knoweth also out of himselfe all thinges and each thing in a common and distinct knowledge y Heb. 4.13 of the matter of the forme and of both their Accidentes even of good and badde thinges but hee knoweth indeede the good thinges by himselfe the evill by the good opposite thereunto Yet hee knoweth both himselfe and other thinges by an indivisible act in that by one act of vnderstanding and a whole looking on at once hee comprehendeth the vniversall distance of thinges both locall and temporall possessing all thinges at once and alwayes which with vs by times are vnfoulded and this indivisible and present knowledge of God is vnchangeable as well of things contingent as of thinges neecessary laying the condition of coÌ„tingency on thinges contingent as also the law of necessity on thinges necessary Will in God is that whereby God freely and vnchangeably willeth his owne glory as the end and all other thinges as the meanes vnto this end this will for that it is of the end and of the meanes is the first and supreme cause of thinges comprehending with all other causes in it selfe and subordaining them to that first cause And albeit there is but one will in one Essence yet by reason of the Obiectes and Effectes of good and evill thinges wee distinguish the same into z Beneplacitum placitum good Pleasure and Pleasure for in respect of the good Effectes whereof God chiefly and by himselfe entendeth the ende and meanes wee tearme that Will his good pleasure a Eph. 1.5 but in respect of the evill effectes in which GOD indeed chiefly and by himself intendeth the end yet not the meanes themselues but for the end wee call it his pleasure b 1 Cor. 10.5 This will of pleasure and good pleasure in God is vnchangeable that it can neyther be deceyved nor deceiue not bee deceyved in respect of that secret will according to which God foreknew determined and willed all things from eternall c Rom. 9.19 Esa 46.10 Not deceiue in respect of that revealed will according to which God hath communicated the knowledge revelation of that eternall will as much as is necessary for our salvation OF GOD AND THE ATtributes of GOD the Part CONFVTING Distinctions for the VNITIE of ESSENCE I. THe name of God is taken eyther properly and that both essentially and personally or improperly that both by way of Concession and Imitation when the Scripture teacheth of false and fayned gods as also Appellatiuely and by a congruency when it treateth of gods not by nature but in respect of divine gifts and office II. ONe and three are not opposed privatiuely because both are truely vttered of God in a diverse respect one in respect of Essence three in respect of the persons Distinctions for the TRINITIE of the Persons and first for the distinction of them I. THere is one respect of those who are both finite and divisible who in this selfe same point are distinguished as in persons so also in Essence but there is another respect of God whose Essence as it is Infinite so is it indivisible also and therefore 〈◊〉 onely II. THose Actions which are common in cause effect are distinguished by the bound of the Action or Effect for the cause of working in thinges belonging vnto God is the same and the worke the same but the manner of working is diverse III. THose names which are given to the persons in the Scripture some doe point out the persons themselues some the properties of the persons and some the operations extra personas out of the persons The Places Ioh 14.9 Ans It is one thing to treate of the order of the persons among them selues and another thing of the order of our knowledge vnto them Ibidem 10. Ans Wee badly proâ—ede from the Phrase and manner of â—peaking concerning the Essence to â—hat which is concerning the person or some thinges are spoken absolutely â—f the persons in respect of the Essence â—nd some thinges relatiuely in that they â—re persons Col. 1.15 Answere There is one â—mage Accidentall and another Substantiall Secondly for the Coessence of the persons I. IT is one thing to treate of the Originall beginning of the Essence which â—n thinges pertayning to God is none and another thing of the originall of the persons the Sonne and the holy Ghost haue onely the originall of person the one by generation the other by procession eternall but neyther of Essence II. HE that hath al things hath them by nature not by grace is not lower then he of whome he hath theâ— for but one of both respects can be granted to be of Inequality III. A Sending and obedience take noâ— away equality of power neytheâ— is he that sendeth and hee that is seâ— distinguished by properties Essentiall but Personall Places of Scripture 1. Cor. 8.6 Eph. 4.6 God alone is called Father in Scripture in a double respect first oppositely to the Creatures and counterfeyted gods not exclusiuely to the Sonne and holy Ghost secondly by an excellency God alone is so called to witte because he is not from another no not in respect of person Luc. 11. the Name of Father is taken sometimes Hypostatically when the Godhead within it selfe is described and the persons of the God-head are among themselues distinguished someâ—es Essentially when the outwarde â—rkes and benefites of God towardes Creatures and the Church are deâ—bed Distinctions for the Attributes for the simplicity of GOD. WHatsoever is simple it is so eyther absolutely or by it selfe comparatiuely and in respect of boâ—s after the first manner God is â—ple after the second manner the â—gels and the Soules are but if any â—mposition seemes to bee given to â—OD it is altogether Accidenâ—l eyther in respect of the actiâ—s or the Subiects on which hee worâ—th or lastly in respect of the Propoâ—ion which
concerning God is vtteâ—d For the INFINITNES GOD by speaking properly is not in a place because he is no where â—ontayned yet euery where because he contayneth and reacheth vnto al thing not in quantity but in power For the IMMVTABILITIE WHatsoever change seemes to bâ— ascribed vnto God in the scriptures it is not in God but in the thing and therefore when Repentance is vttered concerning God it signifieth nâ— the affect in God but the effect of Goâ— in men For the ETERNITIE SOmewhat is sayed to bee Eternalâ— eyther properly or Analogically Properly which by Nature hath neyther beginning nor ending Analogâ—cally which having a beginning bâ— the grace and power of God hath noâ— an end after the former manner God is eternall after the second the Angels and the Soules For the KNOWLEDGE THe Act of Knowledge in God is indivisible wherfore neyther foreknowledge nor remembrance are not â—ncident vnto God but in respect of vs. For the POWER POwer in God takes away all that which is eyther of finite power or want of power For the WILL. THe Will of God is eyther absolute or Conditionall neyther are there contradictory Willes in God sith the thinges and persons are both alike or after the same manner The end of the First Booke THE SECOND BOOKE OF THE first Part of Holy DIVINITIE that is of the Workes of GOD or the Causes of our Salvation CHAP. I. AFter that we haue treated of the 〈◊〉 of holy Divinity we must consider concerning the partes thereof Now the partes of Divinity according to the consideration of the end and of the meanes to the end are two the one of the causes of our salvation and so of the works and Effects of God the other of his Subiect to witte of man and of the diverse state of man for salvation which is the nearest end of Divinity is considered two wayes both in it selfe and the causes thereof simply as also by relation vnto the Subiect vnto which it was ordayned for which respect it is diversly modified or measured according to the manifold condition of the subiect wherein it is The workes of God of which wee must treate in the first part of Divinity are of two sortes Inward and Immanent Outward or Going out those are in the very Essence of God by an Internall and Eternall Act these passe from or goe out of God into the Creatures by an externall and temporall act of the first kind is Predestination of the second if you respect the workes of Nature is Creation and Providence if of Grace Redemption and restoring againe OF PREDESTINATION The Part Confirmatiue CHAP. II. PVrposing to speake of Predestination wee must declare first what Name it is secondly what thing it is Whereas to Predestinate is to appoint and ordayne things to their ends a Rom. 8.29 Eph. 1.5 according to the manifold respect consideration of those ends it is wont to be taken diversly among the Doctors of the Church Now the ends generally to which things created are ordayned are two the one is that to which thinges are carried by the order of nature or according to nature by the ordinaÌ„ce of God the other is that which exceedeth the proportion or measure of the created nature and respecteth the state of man out of this temporall and naturall life the one of the Schoole-men is called Proportionate the other Superexcedent In respect of the former end Predestination is a decree of God or a iudgement of Gods vnderstanding aswell in generall of all thinges created b Act. 4.28 as in speciall of all Creatures reasonable which were to be put over to their certaine end And in this signification it is also of others called Providence and by vs was sayde to be a kind of those inward and immanent actions of God in respect of the latter end Predestination is taken two wayes c Synecdochice Synecdochically even as the state of man out of this naturall life is two-fold eyther commonly or Improperly for the eternall decree of God concerning men to bee saved or punished or singularly and properly for the Act of decreeing vnto eternall salvation which was in the minde or vnderstanding of God and in this signification wee take Predestination in this place This Predestination is to bee discerned two wayes or by two degrees first in it selfe and the causes thereof simply secondly oppositely vnto the contraries of the same Predestination therefore is an Act of Gods good pleasure wherby God from everlasting purposed in himselfe out of the vniversality of Creatures to make some and certaine of them partakers of his grace glory in Christ to his prayse and their salvation The Primary Efficient Cause of this Predestination is God in whome and from whome the very Act of Predestination is as it were from his divine vnderstanding and in it fore-shapened altogether or alwayes going before all things and causes d 2. Eph. 1.5 Rom. 8.29 2. Tim. 1.23 secondly Impulsiue which is the benevolent or well-willing affection of the Will of God in Christ which in Scripture is called the good pleasure of the Will of God e Eph. 1.5 And this act of Gods good pleasure which in God is simple and vniforme according to our humane manner of vnderstaÌ„ding hath two as it were distinct Predestinations the former is of the end the latter of the meanes vnto the end that distinctly we vse to cal election or fore-knowledge f 1. Pet. 1.2 Rom. 9.11 8.29 but this by a common name purpose g Prothesis and Predestination but both of them is a fore-ordinance from everlasting before all things and the causes that were in the things h Rom. 9 19. Act. 13.48 Rom. 9.11 11.6 The matter of Predestination or to speake more properly the Obiect is man who out of the common nature of his kind was to bee lifted vp or advanced Of this obiect according to that double respect of the act of Gods purpose there ought to be a double coÌ„sideration for if you respect the fore-ordinance of the end man coÌ„monly absolutly i Rom. 9.20 21.35 is the matter of PredestinatioÌ„ but if of the means vnto the end man is who was to perish of himselfe and in himselfe guilty in Adam k Esa 54.16 Rom. 9.22 1. The. 5.9 The forme speciciall indeed and proper is an adoption into Sonnes by Christ l Eph. 1.5 but commonly that whole manner of order in respect both of decree and execution In respect of Decree the order of degrees m Rom. 8.30 is this Fore-knowledge by which God fore-knew them that were to bee Predestinated afore appointment or a determining purpose by which God hath fore-determined the Predestination of them that were fore-knowne both by electing them from everlasting and by preparing for them elected grace in the present world and glory in that to come In respect of Execution the order of degrees is this an effectuall vocation n
or Formal as when we say that the fire necessarily burneth Those which are necessary by supposition or by necessity of condition or consequence doe put one a necessity eyther from the inward beginning or from the outward or from both together Thinges contingent are those which may be or not be such as properly happen to every Individuum or singular thing for the power is the matter which is capable of things possible or contingent and the matter is of every singular thing and of every Individuum which are limitted in their owne matter And this is the maner of those things which are now those things which are don or the actioÌ„s are distinguished two wayes by their beginnings and qualities By their beginnings because some actioÌ„s are from a common beginning and arâ— called Naturall which eyther nature by it selfe effecteth neyther is the action of will required for the same as to liue to quicken c. or effecteth them witâ— the action of naturall will as to eate drinke c. other some are from a singular beginning and are called Voluntary which our will Intellectiue effecteth not led by the instinct of nature but by the rule of reason whether by advise or deliberation from which is the will electiue or by an vnadvised motion Voluntas per causam from which is the Will by a cause By the qualities because som are good some evill that which is the goodnes or evilnes of actioÌ„s is discerned both by their own coÌ„mon condition according to the beginnings in actions natural and by a singular manner according to theiâ— speciall kinde and circumstances in actions voluntary and all and every one of these as well those which are as those which are done bee subiect to Gods Providence by wayes both common and singular as in the explication of the cause ensuing shall bee declared The Forme of Gods Providence is that perpetuall Act of directing all and singular things vnto their proper ends which act ought two wayes to be considered and discerned to witte common and singular by the one according to the divers degrees of that act of Gods providence by the other according to the singular nature and condition of the subiects vpon which it worketh The Act of Gods providence is generaly discerned by three degrees the declaration whereof is very necessary for the vnderstanding of this doctrine The first degree is of Conservation whereby all and severall thinges are ordinarily sustayned in the same state of Nature and naturall properties in which they were created This conservation according to the distinction of things which either are or are done is both of Existence and of power The conservation of Existence is the continuance of the substance of things which had their being by creation whether they be of a whole speciall kind or of any Individuum h Psa .. 19.12 104 19.20 c. The conservation of Power is whereby God sustayneth and moveth the proper powers of every Creature which pertayne to the operations and perfections thereof by a singular i Iob. 14.4 Heb. 9.27 Psal 134.2.3 beginning which in thinges involuntary is a singular nature in things voluntary is wil. Both of them is from God as from the vniversall beginning on whome the beginnings both common and singular of thinges and actions doe depend In which dependency two things are to bee noted the one is that the same first beginning of the conservation of things doe so worke in the inferiour beginnings that it detracteth nothing from them but ordinarily leaveth their Actions perfect for God so ordereth all thinges which hee hath created that hee suffereth them also to exercise and doe their owne proper motions The other is that that first beginning worketh by those which are inferior after the manner of those Inferiour for as oft as many causes Coordinate or together ordained doe befal the last effect followeth not the first cause by necessity or contingence but the neerest cause Hence is that tearm Fate or Destiny natural so termed by Christians which is a course and order of naturall causes depending vpon the first cause which vnlesse they be hindered by the same of their owne power nature bring forth the same effect The second degree is of Governing whereby God in whose power is supreme authority disposeth of al things consisting in his own power ruling the same according to the liberty of his owne will Of this Governing there is a threefold consideration the one consisting in Commanding the other in Doing the third in not Doing which they cal Permitting the first verily is of Doctrine and Right and therfore not proper to this place the other two properly respect the action of Gods provideÌ„ce the Action therefore of God governing is two-fold the one performing the other permitting The Action performing is that which of the Grecians is called Fore-Knowledge according to good pleasure whereby God effectually performeth in all and severall things that which belongeth to his owne worke Now hee performeth whatsoever is good in Nature both common and particular as the vniversall beginning of Nature The Action permitting is that which of the Grecians is tearmed Foreknowledge according to permission wherby God forbiddeth not the Actions of others but permitteth to the will of the doer the manner of them Of this Permission there are in the Scripture two kindes the one is of a permission Simple and Absoâ—ute when GOD permitteth simply that which hee might simply and immediately hinder as when hee permitted Adam to fall the other k Ex Hypothesi by Supposition when God after a humane manner tempereth his permissions according to the condition of men such permissions as these are very many in the Olde Testament both are in God from his owne will and are moved to the end which the will of God hath fore-appointed The thirde Degree of GODS Providence is of ordayning whereby God by his admirable Wisedome bringeth all thinges though most out of order vnto their due order and proper Ende In this ordayning three thinges concurre the appointment of the End the disposing of the meanes vnto the end and the directing of the meanes disposed The appointment of the End because God limitteth as all Subiectâ— with their formes so the motions of the forms with their ends whether proper or nerest which are of things according to their own nature or that last or furthest end which is aboue nature to witte Gods glory to which all thinges tend by Gods ordayning This supreme end of thinges though according to perfection signified it be one onely yet according to the manner of signifying which manner is from the obiects it is two-fold his most powerfull Iustice and Grace which in God haue the respect of chiefest good Vnto this double End there is a double disposing of the meanes according as there is fitly laied down by the schoolmen a double intent of God the disposer the one by it selfe chiefly or first intended
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
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
consequent the thinges that follow proue that both are found in the Scripture and with the fathers concerning the imputation of Christs righteousnesse there are two expresse testimonies among the rest in Scriptures Rom. 4.6 1. Cor. 1.30 And by Consequent these are speciall first That the remission of sinnes which is the second Part of Iustification is expressed in Scriptures by the name of not Imputing Rom. 4.7 8. Secondly that the Apostle denyeth any proper or inherent righteousnesse to the end hee might establish that which is of Imputation by faith Phil. 3.8 Thirdly because looke what the maner of our sinne is in Christ the same is also the manner of Christs righteousnes in vs to wit in both by imputation 2 Cor. 5.21 The testimonies of the fathers are also frequent To the SECOND FIrst whether you respect Gods truth Imputation of righteousnesse is conjoyned with the Remission of sinnes Dan. 9.24 Rom. 4.6 7. Or whether you respect our Salvation it was behouefull also that the two parts of Iustification should bee opposed to a double evill wherevnto wee were subiect to punishment remission of sinnes to offence imputation of righteousnesse Or lastly whether you respect the satisfaction of the Law two things were necessary the first that wee might bee freed from the punishment which the law threatneth secondly that wee might fulfill the law and so might bee made like vnto Christ Secondly neyther doe the places which are cited concerning the Remission of sinnes take away the Imputation of Christs righteousnesse sith the thinges which put themselues one with another cannot duely be put one against another Thirdly the opposition which is made in Rom. 5 hath not respect to the manner of inherence or imputation but to the Causes Effects and Subiects of salvation condēnarion The Causes of salvation being the obedience of the second Adam but of Condemnation the disobedience of the first The Effects that by the one wee are made iust by the other Sinners The Subiects on both sides there are many men found to witte in the cause of condemnation vniversally but in the cause of Salvation generally To the THIRD FIrst there is a double vse of the Imputation of Christs righteousnesse the one is to absolue vs before God the other to cover the imperfection of our righteousnesse that is Primary this Secondary Secondly the perfection which is attributed to Faith Hope and Charity is tearmed so aequivocally and is to bee expounded according to that three-fold respect thereof of which we haue before spoken To the FOVRTH FIrst wee are sayde to be Formally iust eyther subiectiuely or by relation subiectiuely by righteousnesse inherent in vs which is vnperfect relatiuely by Christs righteousnes which is perfectly imputed vnto vs. Secondly it is false that a thing should alwayes haue a name outwardly from the qualities which may bee inwardly sith even in naturall thinges the bodies of the starres shine not with their owne but with a b Ascititio borrowed light that is by the benefite of the Sunne Things subordinate doe not disagree neyther are they two contrary formes to wit the outward and the inherent sith that is both the fore-going and forming cause of this To the FIFT IF you respect the truth of righteousnesse imputed vnto vs wee are accounted truely righteous before God no lesse then Christ but if you respect the quantity and subiect Christ is more righteous then wee because hee is so actually wee imputatiuely hee subiectiuely wee relatiuely in him vnto him and therefore wee cannot nor ought to bee accounted Redeemers and Saviours for that of Christs actions there are two sorts the one is of them which being named in the Abstract or devided do not so much signifie the office of Christ as his benefite obtayned for vs the other of them which in the Concrete or conjunction doe not so much note out to vs the benefite as his personall office The names of those are wont to be changed but the names of these are bounded in the person of Christ To the SIXT OF the restoring of Gods image in vs by Christ there are two parts the abolishing of the depraved Image and the renuance of the same That is performed by the Imputation of Christs righteousnesse This is by the benefite of sanctification or inherent righteousnesse and both wee haue of Christ To the SEVENTH FIRst there is a double consideration of Christ the one as touching himselfe the other as touching vs whose person hee tooke vpon him in respect of the former Christ is sayd to be just holy c. In respect of the latter hee is saide to bee made sinne the curse c. Secondly albeit it sinne bee called a sacrifice according to the Hebrewes proper forme of speech yet the manner of opposition in the cited place requireth that hee bee rather sayde to be made sinne that is a sinner not in himself but by the guilt of all our sinnes imputed vnto him a figure of which thing the two he Goates were whereof mention is made Leu. 16. To the EIGHT FIrst there is a two-fold fairenesse of the Bride the one which shee hath of her Spouse by perfect imputation the other which shee bath in her selfe by a beginning in this life Secondly the beauty of Christ and of his church differ not in Forme but in the Subj ct and manner of propriety for in Christ is fayrenesse by manner of inherence in the church by manner of imputation Thirdly shee is sayd to bee faire among women not opposed to Christ but to other women To the NINTH FIrst the Purenes wherewith wee are prepared for the seeing of God is as well that which we haue by Imputation as that which is in vs subiectiuely in this life Secondly neyther is imputation a vaine thing onely which may seeme or onely be thought to be for it is in very deede applyed vnto vs whereas Relation is not an idle thing but an application vnto the bound thereof it must needes bee that this Imputation is some what which wholy consisteth in Relation To the TENTH HEb 9. Ephes 5. Tit. 2. Ioh. 16. Ans First the word Sanctification is c Homonyma of divers significations for it signifieth Iustification it selfe or the effect of Iustification and in the first signification it is taken in the cited places but not in the second Secondly these wordes Truely and Imputatiuely are badly opposed the one to the other sith those things also which are imputed vnto vs are as truely ours as if they were in vs subiectiuely OF THE COVENANT of GOD. The Part Confirming CHAP. X. ANd these are the degrees according to which God in this life by calling effectually and iustifying freely disposeth the benefit of redemption Now by order we are to see concerning the outward meanes by which God ordinarily executeth that dispensation The outward meanes ordinarie of the execution thereof on Gods behalfe are two the couenant and the seales and sacraments of the couenant
for some are Principall Antecedent some Secondary and Consequent whereof those properly respect our Faith before God but these our confession before Men. After the first manner the end of baptisme is to signifie seale and exhibite Sacramentally the Remission of sinnes the benefite of Regeneration and our vnion with Christ The Remission of sinnes for albeit sinne by reason of the state of Nature abide as touching the disease or roote of sinne and the very matter yet it is taken away by reason of the state of the person as touching the guilt or forme which is not imputed to the faithfull Hence it is that Baptisme is sayde to bee given for the remission of sinnes f Act. 2.38 22.26 The benefite of Regeneration because we being ingraffed into Christ by baptisme are changed into his nature and are made partakers of his divine Nature for which cause it is called the Laver of Regeneration g Tit. 3.5.6 Our Vnion with Christ for hence it is that wee are sayde to be Baptized into Christ h Ga. 3.27 and into the Name of Christ i Mat. 28.19 1. Cor. 12 13. by baptisme to be buried with Christ and to be baptized into his death and resurrection k Rom. 6.3.4 After the Latter manner the end of baptisme is first that it may bee a Testimony of our godlinesse and obedience vnto God with Thanksgiving l Ioh. 4.1 Act. 2.41 Secondly that it may bee a badge discerning the Church together with her members frō prophane Nations Thirdly that it may bee the bond of the communion of the Church and their mutuall loue who are dipped in the same Lavar From this consideration of the causes two Consequents are drawn the one of the Necessity the other of the Effect and Efficacy of Baptisme The Necessity two thinges doe circumscribe or limite The Institution of God and the Condition of him that is to be baptized The Scope of Gods Institution is not to tie eyther the things signified to the Signes or the men to the Sacraments by an absolute necessity forasmuch as God by an immediate and extraordinary action when he will and on whome he will conferreth the thing signified neyther can the simple want but the contempt of the Sacrament be hurtfull which doth befall neyther vnto all Infants nor all them that are of ripe yeares but according to the liberty of his will it may seale the things signified in them who both can and should receyue the vse of the signes They that are to be baptized are persons of yeares and Infants to a person of yeares Baptisme is necessary vnto Salvation two wayes eyther by Desire and Will if liberty be not granted him to take the Layer of water or really and in very deed if liberty bee granted For faith hath alwayes joyned with it the desire of obedience To an Infant Baptisme is necessary not simply for the Invisible but after a sort for the visible ingraffing of him into Christ and the body of the Church which if the point of necessity doe bar him from that invisibly is fulfilled with out baptisme which otherwise is shewed in the visible baptisme The Effects of baptisme are not either the doing away of all guilt and punishmen or the conferring of grace by the worke done or lastly an impression of a marke that cannot bee raced out but they are the same with those which are the ends thereof aboue expounded The Efficacy of all which Effects is not ascribed to the outwarde baptisme or the Elements of water but to the bloud of Christ and the inward baptisme of the Spirit which by a hidden operation conferreth that invisible Grace which is signified in the outward Baptisme OF BAPTISME The Part Confuting I. THe Word Baptisme is taken two wayes in the Scriptures Properly and Figuratiuely Properly it signifieth two things first a dipping into the water secondly any simple washing or cleansing and in this signification by an excellency the first Sacrament of the New Testament is called Baptisme Figuratiuely it importeth foure things eyther by an Allegory the deluge of the waters the passing through the Sea and the abiding vnder the cloud or by a Metaphor the crosse or every extreame affliction or by a Metalepsis the powring out of the giftes of the Spirite or lastly by a Synechdoche the whole doctrine of Iohn and his whole Ministery II. BAptisme in kinde is but one but in the manner of considering it is two-fold Outward and Inward that is of the Water this of the Spirite and bloud which three because indeed they are the parts of the whole Baptisme from each one every of the three kindes of Baptisme doe spring to witte the Baptisme of Water Inspiration and bloud In Defence of the Efficient Cause or the Minister baptizing and first that the baptisme of Iohn Baptist and the rest of the Ministers was one and the selfe same against Bellarmine Lib. 1. de Sacra Bapt. Cap. 20.21.22 THe DISTINCTIONS I. THat baptisme cannot bee sayde to haue beene instituted of Iohn himselfe which the Scripture teacheth to haue beene a baptisme administred by Gods commaundement Luc. 3.2.3 To be from Heaven Mat. 21.25 and which the Pharisies refusing are sayd to haue despised the counsell of God Luc. 7 30.15 but in that it is called the baptisme of Iohn it distinguisheth between the Ministery of Iohn himselfe and the mastership of authority of Christ II. THe Invocation of the Trinity is expressed in the Scriptures eyther according to the very formall words or according to the sence and truth albeit those wordes be not expressed in the administration of Iohns baptisme yet the consequence of diverse Arguments doe aboundantly proue the sence truth of the Invocation for therefore is Iohn sayd to haue baptized into Christ Act. 19.4 and to haue preached the baptisme of Repentance for the Remission of sinnes Mar. 1.3 III. THe time of the Institution of baptisme ought not to bee reckoned since Christs resurrectiō from the dead or since his baptisme in Iordan but since the time of his manifestation in the flesh from which the time of the New Testament ordinarily taketh his beginning IIII. THe difference of baptisme is one Essentiall the other Accidentall That according to the substance and effect This acording to the circumstance and manner of Christs manifestation but there are two causes why he would distinguish betweene his baptisme and Christs the first that hee might note the difference betweene the outwarde Baptisme of Water and the Inwarde Baptisme of the Spirite the other that hee might distinguish between his owne person and office and betweene the person and office of Christ Adde further that the Baptisme of the spirite is taken for the visible gift of miracles powred out on the Apostles according as the conferring of places m Parallelorum the one with the other teacheth Act. 1.5 11.16 but in that it is spoken in the future tense it is an Enallage or change
Substance Of his Benefits as well those which are conferred vpon vs by Imputation alone as by reall efficacy of his Substance because all the benefites and that quickning power which sustaineth our soules vnto life eternall cannot bee plucked asunder from the body and bloud of Christ to which it inhereth and so from Christ himselfe no more then the Effect can from his cause which containeth it or the quality from the Subject from which it issueth The Form of the Lords Supper which is inward and proper is the ioyning together of the Signes and the thing signified not naturall eyther by a substantiall touching and knittting together or by the vnion of the Accident and Subjects not locall by a neerenes or beeing in of one thing in the other but Relatiue and Sacramentall wholy consisting in this that the same beeing declared according to Gods ordinance by the Sacramentall word the Signes and the thing signified bee one certaine thing not in number not in speciall not in generall but by an Analogy and a reciprocall relation between themselues This conjoyning of the Relation doth chiefly consist in three thinges in the signification the sealing and presenting of the thing signified and sealed In Signification because of the Analogy or similitude of the properties and effects of the signe and the thing signified both in the very Substances and in the singular attributes of the Substance In the Substances because they haue â— great affinity betweene themselues for that as the bread and wine are the most fitte and chiefest Instrument of carnall nourishment so are also the body and bloud of Christ the onely â—nd alone food of the hungry soules wherevpon it is largely declared by S. â—ohn that the Flesh of Christ is meate â—ndeed and that the bloud of Christ is â—tinke indeed which whosoever shal â—ate and drinke hee should never â—unger nor thirst a Ioh. 6.31.32 and it is most vsuall in the Scriptures that the names â—f the Signes and of the thing signified â—re diversly changed by a kinde of Saâ—ramentall speaking b Exod. 12 11. 1. Cor. 5.7 In the singular Attributes of the â—ubstance because both the breaking â—f the bread and the powring of the â—ine into the cuppe doe mystically lay â—nd represent vnto vs before our eyes â—he truth power and efficacy of the â—illing of Christs body and the shedding of his bloud by which to wit he faithfull behold with the eyes of their mind Christ himselfe as it were beaten and broken vpon the Crosse with exceeding great torments and as though dropping clutters of bloud c 1. Cor. 11 14. Esa 53.3 In Sealing because the Bread Wine both are are to be calâ—d the seales or stampes of his body and bloud both for that they confirme the truth of the Similitude betweene the signe and the thing signified and also because they doe most certainely seale the efficacy of the vnion and conjunction of both together in the lawfull vse for we doe not simply and properly consider the Signe and the thing signified as they are things materiall and substantiall but as mysticall things d Entia rat onis and thinges that haue their being of the manner not naturall but of divine ordination seeing that Faith considering the Signes not in their owne nature but in the sacramentall word of Institution vseth them for the sealing of the partaking fruition of the thing signified In the Presenting or offering because that in very deed is offered which by the Signe is figured for the Sacramentall signes are exhibitiue for that by them Christ yeeldeth Ioh. 6.35 and exhibiteth himselfe the heavenly bread vnto our soules Wherefore in the Supper of the Lord things very different earthly and heavenly are proposed and delivered together in time though not together in place There is then no essentiall changing of the signes in this conjunction as if they should eyther by a dissolution bee resolved into their first matter or even into nothing or if by a simple or absolute change or according to substance they should bee converted into the substance of the true body and true bloud of Christ for the substance and nature of the signs being removed or taken away the affinity relation and Analogy of them to the thing signified should perish but it is wholy Sacramentall that is a change of the quality or condition of the vse and end of the Elements The end of the Lords Supper is two-folde Primary and Secondary The Primary is that wee in the lawfull vse of the Signes celebrating the memory of Christs death may bee confirmed both concerning our communion with him and our nourishmeÌ„t in him f Ioh. 6.57 1. Cor. 5.8 1. Cor. 10.17 vnto life eternall The Secondary that it might be a tokeÌ„ of our resurrection and testimony of our thankefulnesse a pledge of our mutuall loue lastly a publicke note or marke of difference and profession This resolution of the Definition by causes three additions or Corollaryes doe follow one of the Presence the other of the Communication the third of Adoration of the Lords body and bloud For the Presence of Christ in the Supper it is needefull that it bee distinguished and considered two waies First according to the verity thereof Then according to the maner of the verity thereof The Verity of Christs presence in the Supper in that the Supper of the Lord is coÌ„sidered not as an earthly actioÌ„ only but as a heavenly is that whereby in his Body and bloud hee is beleeved to be truely and really present in the Supper and that both in respect of the signes and in respect of the Communicants Of the Signes because the body and bloud of Christ are truly present together with the bread and wine the sacramentall signes not in respect of co-existence and place but in a Sacramentall manner in respect whereof this presence in the Schooles is commonly tearmed Relatiue Of the Communicants because Christ is in very deed present in the heartes of them that beleeue even altogether with the same and such a presence as the communion of his body is exhibited vnto them in the Supper g Mat. 18.20 and this presence is Reall yet neyther presence is corporall for by faith as Ambrose sayth Christ is touched not by body Of this Verity there are two grounds The Divine Promise and the Sacramentall Vnion The Promise for sith Christ in the instituting of his Supper hath promised the eating of his body and bloud and therefore also his Presence we must verily beleeue that Christ accomplisheth and performeth what hee hath promised h Mat. 26.26 Mar. 14.22 1. Cor. 19.23 The Sacramentall Vnion for the Essentiall Forme of the Sacraments i that which maketh Consistence requireth that in the Supper the thing signifyed be no lesse certainely conferred then the very present signes are offered The manner of this Verity is not corporall naturall or Locall eyther by a conversion of the whole Substance
that it is a naked representation made in the vnderstanding but for that it is a certaine and vndoubted assurance of the will as it may easily bee collected by the places compared the one with the other Psal 39.8 Heb. 3.14 Againe Faith is called an Evidence because it affordeth that certainety of demonstration whereby not onely the mind but also the will is convinced that it might particularly apply vnto it selfe Gods promises vnderstood by the mind Secondly that which is alleadged concerning the vnderstanding of the Creation by faith for besides that there is an other respect of Faith iustifying which properly hath an eye vnto to the benefite of Redemption and not vnto the worke of Creation we must also note that some thinges are pronounced of faith in Scriptures rather in respect of knowledge or assent and some things rather in regard of confidence or assurance neyther doth the vnderstanding exclude assurance but goeth before it Thirdly the example of Noah for the Act of his faith doth not onely respect the deluge and the truth of Gods judgement but also the saving of himselfe from the deluge which hee could not beleeue and embrace but by the Assurance of the wil. Fourthly that which is alleadged concerning the things belonging to God because that same faith whereof the Apostle treateth doth withall suppose both knowledge in respect of the Essence and Nature of God confidence of his gratious rewarding Against Bellarmine Cap. 6. I. ROm. 4. Answ The nature and force of faith is not principally and chiefly placed in knowledge which is of the vnderstanding but in assurance which is of the will For hence first mention of the promise is made which the will properly respecteth that it might bee embraced Secondly Abraham is sayd to haue beene strengthened by Faith not to haue doubted through vnbeliefe or distrust and to haue beene very fully perswaded that God was both mercifull which would and mighty which could do him good all which doe testifie his confidence and not his knowledge onely II COr 1.13 Hope and Faith are sometimes of the same signification and import the same thing sometimes they are distinguished as in the place cited Now they are thus distinguished that Faith is a knowledge assent and assurance but hope an expectation which followeth Faith and is begotten by Faith III. COr 2.10 The Apostle doth not treat of Iustifying faith properly but of the Effects ther of or of that spirituall vertue whereby we renouncing our selues doe bring into captivity all our thoughtes to the obedience of Christ IIII. EPhes 3. Assurance is diversly wont to be considered eyther as the Forme or as the Effect of faith as the forme as it embraceth Christ with a sure perswasion of the heart as the Effect as out of this perswasion it begetteth in vs tranquility of conscience and boldnesse or assurance of Liberty V. THere is one Obiect of faith level another chiefe or speciall that which is levell is the whole word of God in respect of knowledge and assent that which is speciall is the word of Grace in respect of assurance VI. TO beleeue is wont sometimes to be taken largely sometimes strictly being largely taken it signifyeth generally every voluntary assent with a certainety to that thing which is not seene being strictly taken it signifieth a Iustifying faith which doth indeed presuppose a knowledge but formally it is an affection towardes the promise of Grace OF GOOD WORKES The Part Confirming CAP. VII ANd this is the first and principall part of Christian Calling being Inward and Invisible which the other which is outward and visible doth succeed that is good Workes which proue and testifie the truth and life of faith by the outward exercises of Pietie and charity Now it is needefull that the doctrine of good workes bee expounded two wayes first according to their owne common nature and respect secondly according to the chiefe kind of a Christian life and the principall exercises of a Christian man in this life Good Workes according to their own common nature and respect which of vs in this place are indeede considered Theologically and not eyther Philosophically or Politically are defined to be Actions which are done the holy Ghost working the same of the Regenerate by faith according to Gods law to the glory of God the confirmation of faith and our election and the aedification of our neighbour The Efficient Cause of good works is vsually considered eyther as principall or Secondary The Principall is God the Father in his Sonne by the holy Ghost from whome in whom and by whom is the beginning and finishing as in nature so aboue nature a Phi. 2.13 1. Cor. 4.7 Ioh. 3.27 15.5 Eph. 2.4 Now God effecteth good workes partly in respect of the agēt or Instrument which is man regenerate whom hee prepareth informeth and instructeth after a saving and singular manner of the Grace of sanctification that hee might both be willing and able to worke well partly in respect of the action which hee sanct fieth that it might bee good both in the generall and in the speciall and in all circumstances The second Efficient Cause is eyther Externall or Internall both Instrumentall in respect of that former or superiour Cause The Externall is man regenerate Immediately producing good actions according to the measure and degree of his Regeneration For because the Spirite and the flesh are mixed one with an other in a man regenerate it commeth to passe that in one and the same worke the action springeth mixed of both by a mutuall conflict which by the more intentiue quality is vsually named the worke of the Spirite or of the b 1. Ioh. 1.8 Rom. 7 23 Eph. 2.3 flesh Whence is the infection and imperfection even of the best workes The internall is Faith not by the vertue efficacy or efficiency of it selfe but as it apprehendeth that her object instrumētally vnto which it is carried to witt Christ in respect of whome onely the holy Ghost worketh in vs both to will and to doe good and our actions though most vnperfect doe neverthelesse please God and are approved of him The Matter of good works is whatsoever is prescribed by the Law of God for both God alone hath the authority of commaunding and the Law of God alone hath the rule and manner of every commandement which hath respect vnto that which is right and good c 1. Sam. 15.22 Ezek. 20.19 Mat. 15.9 Esa 29.23 Of this Matter according to the distinction of Gods Law into two Tables there are two chiefe and principall parts the former whereof prescribeth and commaundeth the duty of man towards God or godlines the latter the duety of man towards man or humanity The good works which belong to godlinesse are absolutely and necessarily good and cannot be otherwise the consideration whereof is most perfectly set downe in the fowre precepts of the first Table For the works of godlines do properly belong eyther to the
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