Rom. 8.30 Iustification and Glorification that is a gratious beginning â—roceeding together with a glorious peâ—â—ection of divine blessings by the perfect coniunction of Christ or by the perfect ioyning of them together with Christ The End Remote is Gods glory the o Subalterna meane or indefinite indifferent End is that we should be holy the last end is life and glorification p Eph. 1.6 And this is the manner of Predestination in it selfe and the causes therof simply wee must now consider of the opposites and contraries of the same Of these although there bee a diverse respect yet Sinecdochically it is wont to bee signified and shewed by the common name of reprobation in which significatioÌ„ it is distinguished both from eternall Predestination which abusiuely is called Reprobation as also from that part of Gods decree which eyther Logically is called Non Election or Theologically a q Preteritio passing by which properly is called Reprobation But forasmuch as being opposite to Predestination whereof wee haue treated it signifieth that whole fore-ordinance and maner of order vnto the end wherevnto the Reprobates are appointed of it we must speake in the first signification Now Reprobation is an Act of Gods pleasure or decree whereby God from everlasting hath purposed in himselfe to passe by the greater part of the Vniversality of Creatures as touching the communion of his healthfull and supernaturall grace and glory and the same also before hand to condemne that were not like to abide or 〈◊〉 in the integrity of their first originall estate according to his iustice for their sinnes to the setting forth of his glory The Cause Efficient of this reprobation first principall is God second impulsiue is his owne pleasure and will r Pro. 6.3 Eph. 1.11 Prou. 16.4 But this act which in God is simple vniforme as touching vs in respect of the order vnto the end ought two waies to be considered and distinguished for there is in God first an act of Å¿ Preteritionis passing by called of the Schoolemen a Reprobation Passiue and Negatiue before all thinges and causes that were like to be in the thinges or from the thinges whereof no other reason eyther can be giuen or ought to be sought besides the pleasure and will of God t Rom. 9.11.12.13 Mat. 1.23 Then there is an Act of the preparation of punishment or fore-condemnation from everlasting u 2. Thes 2.9 Rom. 6.23 called of the Schoolmen Affirmatiue and Actiue Reprobation before all thinges indeed but not before the causes fore-known and considered to bee like to bee in the thinges or from the thinges but it is a respectiue Act of sinne as the necessary Antecedent because as God in time iustly punisheth and condemneth man for sinne so God also from everlasting hath iustly decreede to punish man and fore-condemned him by or from the x Ex Hypothesi supposition of sinne The matter of Reprobation or rather the right obiect are all and singular Reprobates and the condition of this matter or obiect according to that double respect of the Act ought two wayes to bee considered for as touching that former Act of God and passing by the matter of Reprobation is considered to bee Man in generall without any respect of any quality y Rom. 9.11 but as touching the latter which is of Predamnation or appointment vnto punishment the matter of Reprobation is man in that he is a sinner or for his sinnes to be punished by the necessity of Gods iustice z Eph. 2.3.5 The form special is indeed the not appointment of theÌ„ into the adoption of Children but in common it is that whole manner of order vnto the end in respect of both the Acts to wit both of Preterition and Predamnation Of Preterition whereof this is the manner of order Prescience or fore-knowledge not that which is of speciall affection and good wil but that of vnderstanding and knowledge in God which otherwise is also called in the Scriptures the Purpose of God whereby God foreknew them that were to be reiected both who and how many they should be fore-appointment by which hee hath determined the Reprobation of them that were forknown in not choosing them by a speciall loue in Christ but in leaving them to themselues in their owne nature which fore-appointment is wont to bee signified sometime by the name of Preordaining sometimes of coagmention and sometimes of hatred a Rom. 9.22 Of Predamnation and the execution â—ereof this is the order a iust forsaâ—ng which is eyther of triall God â—ot giving his grace b Rom. 9.21 or of punishâ—ent God taking away all his saving â—tes and delivering them into the poâ—er of Sathan c Ioh. 13.2 1. Thes 2.9 10. Hardening and those things which â—se to accompany d Rom. 9.18 the same even vnâ—o the guilty condemnation of man which of some are called the Effectes of Reprobation but more fitly and truely â—he Consequents or degrees of order vnto the end The end of Reprobation first remote is the setting forth of Gods glory e Rom. 9. second the meane or Indifferent end the declaration of the liberty of God f 2. Rom. 9.21 the last and neerest g Rom. 9 28. the execution of his iustice in the punishment of the Reprobates OF PREDESTINATION The Part Confuting I. SOlutions or distinctions for the cause efficient Predestination signifieth two thinges the determination of thâ— end and the ordinance of the meanâ— vnto the end of both the first cause iâ—pulsiue is the will of God II. PRedestination is eyther taken moâ— specially for the Predestination oâ— the Saints and differeth not onely iâ— the thing but also in the manner from Election or more generally for every fore-appointment of order vnto the certaine end in which signification the three partes thereof may be put to wit the appointment of the beginning the means and end III. REprobation is taken eyther Negatiuely for not Election or affirmatiuely for the preparation of punishmeÌ„t IIII. IT is one thing to treat of the first act of Predestination and Reprobation which is Gods decree of choosing and 〈◊〉 choosing or passing by which is â—solute and another thing to treate 〈◊〉 the second which is respectiue of â—posing indeed vnto the means wherâ— the cause is in God onely but of â—t choosing vnto sinne whereof the â—use is in man but the ordination from â—od V. THe second Act of Reprobation or the ordination vnto punishment is â—â—stinguished into that which is simple â—â—d compound or comparatiue the one that whereby one is ordayned vnto â—unishment but the other whereby in 〈◊〉 vnequall condition the one is more â—en the other the cause of that withâ—ut God supposeth the merite of man â—ut of this without God no reason can â—e given The Places for faith fore-seene 2. Thes 2.13 Ans The conclusion is â—f no force from the cause of salvation â—nstrumentall to the
thereof in it selfe and the manner of the truth thereof in vs. Of the truth in it selfe there are two bounds Righteousnesse and the Imputation thereof between these there is a relation because Christ hath perfect righteousnes for no other end then that hee might impute it nor imputeth any other thing then righteousnesse nor is our righteousnesse any otherwise then by Imputation The manner of the truth thereof in vs is in the Scripture two wayes limitted whereof the former teacheth vs that wee are iust not in our selues not in our owne righteousnesse but by the righteousnesse of Christ which being out of vs is made ours by right of giving Hence wee are sayde to be made the righteousnesse of God in him n Cot. 5.21 the second teacheth vs that we haue righteousnesse as Christ hath our sinne now he hath it not subiectiuely or inherent but by imputation Hence is that o Autithesis oppositioÌ„ made by the Apostle in the place already cited to wit of Christ whome God made sinne for vs and of vs who were made the righteousnesse of God in him And according to this forme of Iustification there is one and alike Iustification in all men though in diverse according to the measure of him that apprehendeth it be after a divers maner modified The former â—efore of Iustification is not an haâ—â—â—al saÌ„ctity inherent in vs for albeit Iustification Sanctification agree in the Efficient causes as well Gods grace as Christs merit in the Instrumentall cause to wit faith by receyving that of the one and by effecting that of the other Lastly in the scope and end for they tend to one end saue that the one is as the cause the other as the way yet they much differ both as touching the substance and as touching the Adiuncts As touching the substance that is as touching all the causes for the matter of IustificatioÌ„ is the obedience of Christ of Sanctification our owne obedience the one perfect the other vnperfect the forme thereof that is the Imputation of Christs obedience but of this the drawing backe of our minds from vnpure to pure qualities Of Iustification there is no neerest and inward efficient cause but of this Sanctification the wil of man is being the beginning of human actions the end of that is the peace of conscience but of this an open testifying of the reconciling of our selues with God As touching the Adiuncts because they differ first in the maner of effecting for that is effected by right of donation this by maner of alteration secondly by the Effects that absolveth vs in the iudgement of God This doth not Thirdly and lastly in continuance for That shall haue an end with this life This shall endure for ever The Forme of Iustification taken passiuely is the application of Faith Hence it is that wee are sayde to bee saved p Per fideÌ„ fide ex fide by faith through faith of faith of which wee haue spoken in the cause Instrumentall q Mar. 5.39 Rom. 3.7 Gal. 1.16 Eph. 2.8.9 Tit 3.5 The End of Iustification taken actiuely is the glory of God in the wonderfull tempering of his Iustice and mercy r Eph. 1.5.6.7 Rom. 3. â—6 Of his iustice that he would haue his Sonne to satisfie it of his mercy that he would impute his sonnes satisfaction vnto vs. Å¿ Rom. 5.1 Tit. 3.7 The End of Iustification taken passiuely is peace of Conscience and eternall salvation OF MANS IVSTIFICATIon before GOD. The Confuting Part. Distinctions in defence of the Definition of the Name or Word I. IN the searching out of the interpretation of a Word the derivation and composition of the Word is not simply to bee looked vnto but the vse and the propriety of the same II. THe vse of the Word Iustification is vsually two-fold for eyther Iustification is taken properly or in a signification translated from the speciall to the generall by an abuse of speech it importeth all those thinges which follow Iustification III. THere are two orders of Testimonies concerning Iustification the one Legall the other Evangelicall the testimonies of the Legall Iustice do teach what manner of iustice standeth before the Tribunall of God the testimonies of the iustice of faith or those which are Evangelicall doe some pertaine to the causes of Iustification some to the outward signes and testimonies of the person iustified Lastly some to the comprobation of the worke done by faith The Places by which Bellarmine prooveth that to iustifie signifieth to make iust cap. 3. lib. 2. de Iustitia Rom. 5.16.18.19 Ans First there is a manifest opposition of condemnation and justification Now whereas thinges opposite are vnder the same kinde Genere it must needes be that iustification as well as condemnation is a judiciall Act. Secondly as condemnation is never taken out of that signification which belongs to places of judgment and pleading so justification which is made before God is never taken from the effect of infused grace Thirdly the judgement of God is according to truth as well when hee pronounceth vs just for the imputed righteousnesse of Christ as when hee maketh vs just by the power and vertue of his Spirite both truely though diversly the one perfectly the other vnperfectly Dan. 12.3 Ans Iustification in the signification belonging to courts of pleading is two-fold the one immediate the other mediate of this speaketh the Prophet whereby God by his Ministers absolveth sinners as by the same hee bindeth and holdeth sinners and it is a Figure familiar in the Scripture to attribute that to the Instrument which is proper to the cause Esa 53.11 Answ First the Hebrew word in the third conjugation signifieth to pronounce one just as in the first it signifieth to be just positiuely Secondly the Text hath not in his Knowledge but in the knowledge of himselfe whereby is declared not the manner of Iustification but the Instrument or faith expressed by a circumlocution a Per Periphrasm Thirdly it is one thing to treate of Christs righteousnes which in him is inherent subjectiuely and another thing of that which by Grace is imputed vnto vs. Fourthly Christs satisfaction is the meritorious cause of Iustification which is become onely ours by benefite of Imputation Apoc. 22.11 Ans Iustification in the iudicial signification noteth out two things according as there is a two-fold Court the one of Conscience before God the other of holinesse before men for it importeth to bee absolved eyther before God by the righteousnesse of faith or before men by the righteousnesse of workes In the first signification the sense is thus Hee that is iust let him be iustified still to witte by applying vnto himselfe the continuall remission of his sinnes and the imputation of Christs righteousnesse In the second the sense is thus Hee that is iust let him bee iustified still that is he that desireth to bee iust let him bee informed more and more vnto Iustice and
holinesse eyther of both wayes the iudiciall or law signification remayneth 1. Cor. 6.11 Answ First there is a fallacy of conioyning for these three are not ioyned together as if they were b Synonyma of one signification but as subordinate and opposite to the three-folde accusation going before for to those corruptions whereof hee treated he opposeth washing to defiling or vnrighteousnesse fornication covetousnesse hee opposeth Sanctification but to Guilt which hee expresseth in these wordes They shall not inherite the kingdome of God hee opposeth Iustification Secondly hee treateth of Iustification which is made in the name of Christ and not of that which is by a certaine infusion or inherent righteousnesse In defence of the Efficient Cause of Passiue Iustification or the Instrumentall Cause of the Actiue against Bellarmine from the 13. Chap. lib. 1. De Iustificatione to the 19. THat Faith alone doth not iustifie Bellarmine proveth by fiue Arguments First is That the Fathers and Scriptures doe attribute the power of Iustifying not onely to Faith but also to other vertues Chap. 13. Distinctions according to the rancke of his Arguments I. FAITH in the Scriptures and with the Fathers is wont two wayes to be considered one way properly according to the Nature of Faith simply the other may figuratiuely that is by a h Metaleptice transumption correlatiuely whereby faith apprehendeth her obiect after the first manner Faith is sayde not to be alone after the latter it is sayde alone to iustifie II. Iustification which is the actiō of faith is considered two wayes eyther generally for that whole missery of our reconciliation with God or particularly for the principall and speciall part thereof which consisteth in the application and imputation of Christes righteousnesse The ground of the one is Generall the Instrument of the other is particular III FAith is considered one way in the person of him that is iustified another way in iustification it selfe another way in the effect of Iustification In the person of him that is iustified it is the roote and beginning of all vertues In the act of Iustification it is the instrument in the effect it is the dore of life the gate and way into life IIII. THe feare of the Lord in the Scriptures and with the Fathers is taken aequivocally for it signifieth eyther the fore-goer or antecedent of Faith or faith it selfe or the consequent of Faith the Antecedent of Faith because feare is the first degree of faith vnto Iustification First not in time but in order of nature Faith it selfe because the feare of God in Scriptures very often signifieth the whole worship of God knowledge and trust that is Faith it selfe The consequent of Faith because the feare of God or that desire to avoyde sinnes and to performe righteousnesse followeth faith as the fruite the good tree Now whatsoever things are attributed to the feare of God by the Fathers or in the Scripture they are attributed eyther in the second signification by a Synecdoche or in the third by a Metonymy V. THe Word Hope is sometimes taken for trust it selfe according as the same Verbe signifyeth sometime to trust sometime to hope In which signification it is taken of the Fathers and in the Scripture in the places cited by Bellarmine sometimes it is taken oppositely so that faith is of things past and present hope onely of things to come VI. TRue loue which in this world can never be perfect is neyther in time not nature before Iustification seeing that it beeing as it were the effect by issuing forth followeth faith as the neerest cause neyther doe the places of Scripture which are alleadged point out the cause of the remission of sinnes or of Iustification but the Adiunct and the necessary consequent thereof VII THere is a two-fold repentance propounded in the Scriptures a true and an hypocriticall Faith defineth and limitteth the true but the want of faith the hypocriticall and therefore those things which are attributed in the scriptures and by the Fathers to the true repentance they are attributed not in respect of it selfe simply but in respect of faith d Secundū quid after a sort Adde further that by a frequent and vsuall Metonymy in the Scripture that is attributed to the Effect which is proper to the cause VIII THe Purpose and desire truely to receaue the Sacrament as also a purpose and desire of a new life and obedience are excluded from Iustification but not from the person justified for the cause of Iustification is one thing the quality of the person justified is an other thing neyther are the effectes to be confounded with the causes or the causes with their effects The second Argument If Faith cannot be seperated from loue other vertues then it alone cannot Iustifie Cap. 14.15 DISTINCTIONS I. IT is one thing to treate of Faith as it is considered absolutely as a quality but another thing as it is considered relatiuely as an Organ and Instrument being absolutely considered it cannot be separated from good works but considered relatiuely it justifieth without workes because it alone is the Instrument of Iustification and not workes so it is never alone yet it alone worketh in the worke of Iustification II. ANd yet it followeth not that faith justifieth with vices as it justifieth without workes because Faith onely is cōsidered exclusiuely without works as it iustifieth Quae iustificans est and not what it is iustifying III. WHerefore that third point also is in cōsequent that faith if it be alone shall also alone iustifie vs because as Iustification is never separated from faith so neyther is faith from workes As also that is an Inconsequent if the eye alone seeth therefore it shall see although it bee alone IIII. BVt that which the Adversary proveth that true faith may in very deed bee separated from loue and other vertues leaneth vpon no ground and first as touching the places in Iohn 15. there is speech of faith historicall in 1. Cor. 13. Of faith of miracles In Iames 2. Of faith temporall or hypocriticall Secondly as touching the argument taken from the state of the Church hee playeth with the doubtfull signification in the word Faithfull who in the places now cited are so called for the outward profession of faith and the communion of the Churches and not according to the inward truth and formall manner of faith and the Church Thirdly as touching the argument taken from the proper manner of faith and loue it leaneth both vpon a false consequent and a false supposition for this is a false consequent in that albeit there bee two vertues yet they may mutually be separated the one from the other This also is a false supposition in that loue springeth not necessarily from faith for God hath given Faith as the mother begetter of loue Fourthly as touching the absurdity there is none for Iustification shall not therefore depend vpon workes because it is not without
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
sayd to be that whereby one cannot be compelled to do or suffer any thing against his naturall inclination from Vnchangeablenesse is sayd to be that which can frame it selfe indifferently or contingently to both opposites and so can do and not do suffer and not suffer The first freedom is not in man corrupt the Second is in every man of whatsoever state and condition The third was in man before the fall V. ONe freedome is sayd to be from necessity an other from sinne an other from misery The first is of Nature The second of Grace The third of glory VI. FReedome is eyther properly taken for the freedome which is in the Subject to the Object and from the contrary impediment or vnproperly or Synecdochically for one of these Liberties That Man cannot without faith or the speciall helpe of God perform any morall good against Bel. Li 5. de Grat. Lib. Ar. Cap. 9. I. GOod Workes are two wayes vsually considered eyther according to their outward manner or according to their inward In respect of both God is sayde to reward good workes of the one because they carry a shadow of civill goodnesse which also is acceptable to God as touching it selfe but of the other because they are done in faith according to Gods Rule and Prescript to Gods glory Now God rewardeth not according to the proportion of merite but according to the grace of promise notwithstanding those places of Exodus the 1. because there is noted an antecedent but not a cause of Gods blessing towardes the Mid-wiues Of Ezek. 2.29 and Daniel 4. because the Consequence is of no force from the outward rewarding to the quality of the Worke. For God is wont liberally to recompence an outward obedience with an outward rewarding II. A Thing is sayd to be good Equivocally and that two wayes eyther that it is such indeed or that it appeareth such or else that it is eyther good in it selfe as touching the substance of the worke or that it is sayde to be perfectly good in the Object Subiect End and other circumstances The Workes of the Heathen are called good workes eyther according to the appearance onely or because the substance of the worke is good though it be evill in the Subject obiect end other circumstances III. THe Fathers which seemed to attribute any thing to Nature eyther treated onely of those outward Civill and politicke actions as Basil and Augustine or of the natural good as Chrisostomâ— or of Workes according to the common opinion as Hierome IIII. IN the Works of Heathens all and every of those thinges are wanting which are required of the Adversary for the making of a good worke the circumstance of the end is wanting because that is not don for God which is not done for his commaundement according to his rule or for Gods glory The Action is defiled by the naughtinesse of the cause because whole man is whole sinne wholy not onely as touching himselfe but also as touching his actions Neyther hath a good worke any proportion with the strength of nature because to will and to do good is of grace and not of nature and so good workes are not onely hard but also impossible to Nature Neyther do the absurdities proue the contrary because wee are bound of duety to doe good workes nor are they therefore called evill because they are done simply but because they are not well done That there is no Free-will in godly and saving actions against Bellarmine Lib. 6. cap. 10.11.12 THe Freedome of Will is vsually considered two wayes in man regenerate according as there are in him two divers and contrary beginninges the beginning of good which is the Spirite or the parte Regenerate the beginning of evill which is the flesh or the part vnregenerate Hence the freedome of will in respect of the first beginning freely willeth good in respect of the other it freely willeth evill and in this sence is Free-will in man Regenerate diversly pronounced eyther to be or not to be AND THis is the State of man according to Nature and his naturall condition both in his first originall condition and Creation and in his change and corruption which after followed by sinne Now the other state of maÌ„ in this life according to the Grace of Vocation which is aboue Nature is to be known and discerned Now it ought to be discerned two wayes according as the Châ—istian calling and estate or the condition of a Naturall Christian man is in this life comprehended in two principall heades to wit Faith and good Works For these are the two partes of a Christian calling and the two most conjunct dueties of a Christian man namely to Belieue and to Doe for faith imbraceth the Grace of God in Christ good works doe testifie and performe Thankefulnesse for that Grace OF FAITH The Part Confirming CAP. VI. BY the Name of Faith wee doe vnderstand an outward and hypocriticall profession of Religion and Faith a Mat 13 20.21 Heb. 6.4.5 6. not a temporall knowledge and assent concerning Gods Grace b Act. 8.13 Iac. 2.29 Lastly not a certaine perswasion concerning some miraculous effect conceyved by a singular revelation or promise c Mat. 17.20 1. Cor. 13.2 but we meane that which properly and simply is so called and is pronounced by it selfe concerning the onely Elect and them all Wherevpon it is wont commonly to be called the saving iustifying faith d Rom. 3.28 and is a gift of God or a holy habite e Inditus given inwardly by the Spirite of God whereby the godly in their vnderstanding beleeving Gods truth receiue with a sure and firme assent of Wil the promises of the saving good-will and grace of God in Christ to his glory their salvation The Efficient Cause of faith is two wayes vsually expounded Primary or Instrumentally The Primarie Cause of Faith is God who had his fore-going good pleasure and the onely free affection of his will no preparation of our righteousnes going before or merite of our workes accompanying the same f Ioh. 6.29 Eph. 2.8 Luc. 24.32 The Instrumentall Cause of Faith is two-folde the one inward and chiefe the other outward and furthering The inward chiefe Cause is the holy Ghost who begetteth the same in the Elect by a speciall action next and immediately beyond the order of nature partly by disposing the vnderstanding to the saving knowledge and receyving of Christ partly by induing the will with new qualities and by inclining the same that it might particularly and firmely assent and cleaue to that knowledge and receyving g 1 Cor. 12.9 2. Cor. 4.6 Gal. 5.22 The outward and furthering Cause is the preaching of the Gospell by which the holy Ghost ordinarily formeth confirmeth this very worke of Faith in vs albeit God according to the Liberty of his power and will may beget worke faith without the vse of this ordinary meanes when it pleaseth him and is
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
the generall of outward calling Gods good pleasure as the foregoing cause therof Christs Ransome as the meritorious cause therof Out of both ioyntly ariseth that singular and benevolent affection of Gods will whereby hee embraceth vs adopted in his beloved Sonne with his Infinite loue by applying vnto vs his saving grace i Eph. 2.17 19. Ioh. 15.19 Act. 6.14 Eph. 1.5 Of this Inward calling or application there are two inward meanes the Spirite and Faith The Spirite which calleth by the efficacy of the cause k 1. Ioh. 2 17. Ezec. 11 1â— Faith answereth the calling by the office of the instrumeÌ„t l Rom. 8.30 â— Pro. 1.22 Now as the giving of the Spirite so also the bestowing of faith is the singular gift of God m Passe To be possible to haue both is of Nature but to haue both is of Grace The Matter of this Inward calling are those whome God fore-knew and predestinated vnto life for whome hee hath predestinated them hath he called n Rom. 8.30 Neyther can this Inward and effectual calling bee of any others then of them whose also is the Spirite of Christ and saving faith according to the purpose of Gods Predestination in Christ all others are excluded for albeit it be somtimes given vnto the wicked not onely with their sences to perceiue those things which are of the outward Ministery but by them after a sort inwardly to be affected in the heart that is in the vnderstanding and will yet this inward saving calling whereof we here treate doth affect them onely to salvation who liue and are moved by the Spirite of Christ and are ingraffed by faith into Christ to life eternall o Ioh 17 â—0 Eph. 2.20.21.22 The forme of this calling is that inward Information of the faithfull by the spirite and faith for the communicating of Gods grace and glory Of this Information there are two partes the one is that effectuall action of Gods Spirite in vs and according to that the whole renuing of man which in the Scripture is commonly called Regeneration p 1 Ioh. 3.9 Rom. 8.1 The other is the action of Faith whereby both the mind is inlightened that it may know and the Will sanctified that it may apprehend God in Christ q Col. 1. â— Rom. 14.14 The End Remote is the glory of God gratiously calling Neerest the salvation of Man effectually called And this is the maner of the outward and inward absolute calling whereof the one is of good pleasure and election the other of the signe the one of Efficacy the other of Signification tending to Efficacy the one proper to the Elect the other common to all But because the one cannot nor ought to be separated from the other in the Elect in the ordinary way vnto Salvation out of both ariseth a calling which wee tearme Coniunct both ordinary effectuall in the matter of our salvation Now is it an effectuall and gracious action of the holy spirite sealing vp in the Elect by the instrument of true faith the preaching of the word the vse of the Sacraments the communion oâ— Christ and his Church for their salvation and Gods eternall glory The Efficient cause of this calling is God for the calling is of gift not of merite of grace not of nature God calling whome hee will and againe whome hee will eyther not calling at all or not effectually calling but both freely without respect of person or without blame The matter are men elect in whom alone onely this calling is effectuall perticularly and savingly though generally the not elected and Hypocrites may both receyue the vse of the outward calling and seeme openly to declare the sence and feeling of the Inward whence it is that the Effect of the calling of these is called in the scripture a r Heb. 6.5 taste onely but of those a commixture of the Word with faith Å¿ Heb. 4.2 The Forme is that divine manner of divine Information Inward and Outward whereof this is fully performed with the preaching of the Word the vse of the Sacraments and other both private and publicke exercises of faith and charity but that with the saving communion of the Spirite and Faith The End is both the glory of God being mercifull as also the advancing and translating of man from his misery to spirituall grace and glory OF THE CALLING OF MAN vnto Salvation The Confuting Part. Distinctions in defence of the Efficient Cause I. THe Vniversall Calling which is coÌ„monly called Naturall is one and the Politicall or Ecclesiasticall which is called Personall is another Lastly the saving is another of which we treate in this place yet of all these the Principall and onely Efficient is God II. THere is one calling Immediate another Mediate Extraordinary Ordinary That God effecteth by himselfe This by the Ministery of men III. OF the Efficient cause of all callings there is commonly had a two-fold notice the one according to the beginning the other according to the Instrument that is properly of the cause this of the r Concausa fellow cause In Defence of the Matter against the Vniversality of Effectuall Grace I. THe grace and good will of God is eyther noted generally whereby God doth benefite all men or particularly whereby hee doth good to the Elect in Christ but this vniversall and generall grace ought to bee discerned from the singular and particular as also the vniversall and common benefits towards all as they are men from the Particular towardes men as they are Christians II. THe Affirmation is Inconsequent from the Generall to all Particular things for all ought not to bee taken vniversally of every man but generally of all sorts of men III. THe Argumentation holdeth not from the communion of Nature to the communion of Grace IIII. THe quantity of Actiue vertue ought to bee knowne by the Effect of the quantity V. THere is one Efficacy of calling outward another inward the outward is when the sences and corporal things are touched moved by the outwarde Ministery the inward when the vnderstanding and will are touched and moved Both these Efficacies againe are two-fold the one saving proper to the Elect the other not saving but leading the way according to the generall order and generally belongeth vnto all that are called The Places 1. Tim 4 10. Ans The benefites of Christ in the saving of men are distinct by two degrees the one is common to all the other is peculiar to the Church and saving to the faithful Adde further that the word of saving importeth sometimes the benefites of God in this life and sometimes that eternall benefite of salvation aequivocally Ezek. 28.26 God two wayes is called the God of men eyther vniversally and commonly according to nature or particularly according to Grace whereby hee chose them from everlasting in Christ In Defence of the Formall CAVSE I. THere is one Calling by grace naturall and another by Grace supernaturall
onely concerning the condigne but not so much as concerning the congruent The outward impulsiue cause is Christ God-man both in respect of his merit as also of his efficacy and operation Of his merite because both by obeying and suffering in his life and death he purchased for vs the benefite of Iustification t Esa 83.3 1. Tim. 2.6 1. Ioh 1.7 Rom. 8.30 31. Of this Efficacy because he effectually applyeth this purchased benefit both by offering the same by the preaching of the word conferring it by the inward and effectuall operation of his spirite u Rom. 1.16 2. Cor. 5.19 On mans behalfe that which is is called reductiuely the Efficient cause of the Passiue Iustification is wholy Instrumentall and it is saith by which not for which we are sayde to bee iustified both in respect of her Correlatiue as also in respect of her cōtrary the law and good works Of her Correlatiue because the whole forme of saith as it is justifying consisteth in relation neyther is it sayde to justifie vs as it is a quality but as it is occupied relatiuely in the applying of her Correlatiue u Gal. 3.8 Heb. 2.4 Rom. 1.17 Of her contrary because the good workes which are required in the person of him that is justified are excluded from the merit of Iustification as in the place concerning Earth and Workes shall be spoken more at large x Rom. 5.15 11.6 Ephes 2.8.9 The matter of Iustification which on Gods behalfe is considered actiuely is two fold according as there are two parts of Iustificatjon the Remission of sinnes and the obedjence of Christ For because we y Asiequuti sumus procured vnto our selues both the bond of death and the deprjuation of righteousnesse and life both were needful for our Iustificatjon that both our sinne might bee abolished by Remission that wee might be freed from death which is the wages of sinne and that righteousnesse might bee communicated vnto vs to the end we might attaine vnto life z Dan. 9.24 Gal. 3.13 By the name of Remission of sinnes we vnderstand that gratious act of God whereby hee perfectly forgiueth and remitteth the fault and the punishment for the merit and satisfaction of Christ a 2. Cor. 5.19 Rom. 8.1 4.7 The foundatiō hereof is the righteousnesse of Christ not his Essentiall and Diuine b Esa 42.8 nor yet his habituall which was his originall righteousnesse opposite vnto our originall righteousnesse or spot of nature but his actuall righteousnesse which is the effect of both namely a most perfect obedience performed to the Father both by satisfaction for sin and by fulfilling of the Law For the obedience of Christ is two fold opposite to the double bond of man after his fall actiue for the fault passiue for the punishment or both for both The Actiue obedience is a perfect performance of Gods law which Christ fully and perfectly executed even to the vtmost title c 1. Cor. 1.30 Rom 5.19 2. Cor. 5.21 of the law the necessitie hereof in the worke of our Redemption and Iustification three things doe prooue the Iustice of God the office of a Mediatour and our Salvation The iustice of God for if you eyther respect his nature wherby he is infinitly iust he ought not to saue man but by the same manner of iustice d Prou 17 Exod. 20.5 eyther proper to vs or freely imputed or if we respect his will revealed in the law which is an vnmoueable 〈◊〉 of Iustice he hath prescribed none other way vnto life than obedience The office of Christ the Mediatour for wheras he as our surety was bound by a voluntary dispensation to vndergoe and performe those things which we our selues were necessarily bound to vndergoe and performe it was needfull that he should not onely suffer death for vs but also performe the law because we were bound vnto both e Rom. 8.3 Gal. 4 45. Our Saluation for whereas two things are necessary for the same a freeing from death and a giuing of life it was needfull we should obtaine the one by the purging of sinne and the other by the gift of righteousnesse f Rom. 10 4 Rom. 5 19 20. Hence it is that Christ is said to be the end and presection of the law vnto Saluation to every one that beleeveth and the actuall obedience of Christ whereby we are made just is in the Scripture opposed to the actual disobedience of Adam whereby wee are made sinners g Heb. 10.14 Rom. 4.25 1. Pet. 1.19 1. Ioh. 1.7 Gal. 3.13 Adde further that in the very passiue obedience the actiue neverthelesse doth of right challenge vnto it selfe the chiefty for the suffering doth not simply justifie but as it is the suffering of Christ voluntarily presenting himselfe to God the Father by his Eternall Spirit whervpon the same Christ by offering himselfe as a sacrifice suffered as a Sacrificer performed it The Passiue obedience of Christ is the sacrificing or suffering of Christ very necessary in respect of God of Christ the Mediator and of vs. Of God because his justice must haue beene satisfied by punishment Of Christ because he being our surety ought to haue payde our debt Of vs because it was needefull that we should be freed from death by death h Num. 8.33 The Subiect of this righteousnesse is Christ alone in whom subiectiuely that habituall Iustice is inherent and from whom that both actiue passiue obedience proceeded which wee called actuall righteousnesse The matter of Iustification which is considered Passiuely are men elect i Rom. 5.8 10. Tit. 3.3 Eph. 2.12.13 Of this matter there is commonly had a double notion the one according to Nature the other according to Grace supernaturall according to nature they are sinners and therefore subiect to the accusation and malediction of the law k Rom. 8.30 Eph. 5.30 Ioh. 17 20. according to grace supernatural they are beleevers or ingraffed by faith into Christ The forme of Iustificatiō taken actiuely is a feee imputation of Christs actuall righteousnesse whereby the merits and obedience of Christ are applied vnto vs by vertue of that most strait communion whereby hee is in vs and we in him The forme therfore consisteth in Relation in which the vnity that ariseth thereout hath between both boundes the manner of a forme and consisteth rather in the issuing forth and the habite then in the inherence Hence it is also that Relation is sayde m Non esse eius sed esse ad aliad not to bee his but to be in respect of another Now it is receyved by right of the giving and acceptance of the merites of Christes obedience for this imputed righteousnesse is grace and not nature the communicating of a benefite not a Real or habitual possession of the righteousnesse or substance of Christ Lastly an Imputation not a passible quality inherent in vs. In this Imputation we consider two things the truth
grace the other on mans behalfe promising thankefulnesse And in this sence is the word Sacrament wont to bee vsed two manner of wayes eyther for the signe onely the thing signified Synecdochically or properly for both or for that whole holy action which commeth together for the full participation of a Sacrament Now Sacraments are called Mysteries not for that they bee the working of miracles but the ceremonies of a secret and spirituall thing or as Augustine speaketh because they are the Signes of thinges being one thing signifying another thing whence it is that they were also called a Symbola Gen 17.10 11. Mat. 28.19 badges and stampes Now a Sacrament is a holy action ordayned of God whereby God as touching his promise sealeth vp his grace in Christ with a fitte agreement of the signes and the things signified b Rom. 4.11 1. Cor. 10.17 and wee testifie our mutuall faith and godlinesse towards him The Efficient Cause is God and Christ the onely Mediatour of God and men c 1 Cor. 11.23 because the Institution of the Sacraments belongeth to the excellent and divine majesty which onely hath right to promise the thing signified and power to apply the same whence sprung that immoueable and golden rule that nothing hath the Nature of a Sacrament Nihil habere rationeÌ„ Sacramenti extra vsum a Deo institutum without the vse ordayned of God Now God effecteth a Sacrament by the word of Institution which added vnto the Element it becommeth a sacrament not by infusion of a new quality but by changing of the vse Of this Word called Sacramentall there are two partes a commaundement and a promise whereof the one sheweth the authority of the sacrament the other the vse and efficacy of the same The Commaundement is that whereby God commaundeth both that the Sacraments should be administred by prescribing the forme of them as also that they be receyved by giving charge for the vse thereof so in the Supper the forme of Institution is prescribed and the vse of the Supper is given in charge the same in Baptisme also d Mat. 28 19. Mar. 16.15 The Promise annexed to the commandement is as it were the power and life of the Sacrament which the Effect necessarily followeth e Mat. 26.26 1. Cor. 11.24 Rom. 6. 2. Pet. 3. so in the Supper there is promise made of the eternal and spirituall nourishment of the soule in Baptisme of the salvation of the souls and the washing away of sinnes And the consideration of this Efficient cause doth circumscribe the whole dignity of a Sacrament wherefore it cannot be that the same is eyther f Tit. 1.25 Eph. 3 17 abated through the faultes of the Ministers or g Rom. 3.3.4 that any thing is detracted from it because of their vnbeliefe which receiue but the signes onely The Matter of the Sacraments is two-fold the one sensible and outward the other intelligible and inward of these the one is commonly called the Signe the other the thing signified or the thing of the signe Now by the name of Signe in generall we vnderstand every thing the vse whereof is put in signifying in which signification there are two sorts of signes some by Augustine called Naturall and some Given Naturall are those which without will or desire to signifie doe cause somewhat else beside themselues by themselues to be knowne as the dawning is a sign of the Sunne to be neare at hand and the smoake of the fire Given are those which depend on the Will of the Institutor whether God or Man for the signes which are of force by the appointment of the Will are eyther of humane or divine Institution Those which are of divine Institution of which onely our speech is in this place are some miraculous some without miracle those haue respect vnto the extraordinary and vnusuall works of God at which the minds of men are greatly astonished of which sort very many signes eyther of divine Doctrine or wrath or grace doe occurre in Scriptures these are familiar and favourable signes of Gods grace whether they be monuments of things past or whether pointing out or signing a thing present or to come or witnessing the certainty of a thing as it were with a sealed stampe thereon or lastly yeelding that thing which is signified and that by the verity of Gods institution and the hidden vertue of the Spirite And such are these Sacramentall Signes not naturall but given that is of God instituted that they might signifie seale and exhibite Of these signes two partes ought to be considered and declared the one Elemental the other Ceremoniall whereof the one respecteth the Substantiall matter the other the action and the Rite The Substantiall matter is all that in the Sacrament which is set a part from common vse by Gods ordinance and appointed for the signifying sealing and exhibiting of inward and spirituall things such as in Baptisme iâ— the Water in the Supper the wine and bread And these Signes remaine in themselues and their owne Essence both as touching the substance and aâ— touching the Essentiall and adherent qualities h Ioh. 1.26 1. Cor. 10.16 11 26. c. Luc. 22.19 The Action is a Ceremony both of the Minister supplying Gods roome of the faithfull receyving as in body â—he outward thing so also in faith the â—nward or signified thing i 1. Cor. 11.3 For of the actions by God in eveâ—y Sacrament prescribed some agree with them of whome they are adminiâ—â—red doing what they doe in the â—ame of Christ and some with the rest â—hat receiue the Sacrament such as are 〈◊〉 Baptisme the sprinkling and dipâ—ing of the Water in the Supper the â—reaking the distributing and receyâ—ing of the bread wine both signes â—omming vnto our outward senses proâ—ose to our mindes other things altogeâ—her spirituall and heavenly that they â—ight bee vnderstood and by faith seaâ—d vp Those other Things that we may exâ—ound that other part of the matter of â—â—e Sacrament are generally all that â—â—ing which Faith applyeth to it selfe vnto salvation Now it doth properly and most neerely apply Christ himselfe who wholy is and ought to be called the matter of the Sacrament k Rom. 6.3 1. Cor. 10.16 Gal. 3.27 in respect both of his person merit and benefites Of his Person because whole Christ is given in every Sacrament both by reason of his Divinity and Humanity although especially mention bee made and respect had of his Humanity in the Institution of the Sacrament both because according to it he is of the same Essence with vs and our brother as also for that in it Christ merited that for vs which the Sacrament sealeth and lastly in that an entrance is given mediately by it vnto this Divinity and Gods Grace Of his Merite because both the truth and profite of Christs death wherby hee purchased life for vs is chiefly offered and confirmed wherevpon the signes
taking the spirituall sealing within vs both of Christ himselfe and of his benefites by the Instrument of faith is declared The Eating and Drinking is an outward and sacramentall vse and taking of the signes according to Christes Prescription whereby the inward and spirituall eating and drinking of his body and bloud is sealed by divine ordinance for as first there are two persons administring the Supper the one of the Pastor doing that which is done outwardly and openly the other of Christ effecting by his Spirit that which is done inwardly Secondly as the whole Action of the Lords Supper consisteth in two things the one an earthly bodilie perceyuable for the senses the other heavenly spirituall and intelligible for the vnderstanding of the faithfull Thirdly as there are two partes of man the one the body the other the soule so there are two givings and eatings the one outward which is called Sacramentall the other inward which is tearmed Spirituall yet that was instituted of Christ that it might bee a certaine expresse shape or Image of this The wordes Definitiue and Sacramentall are those which declare the inward matter or thing signified and vtter the same whether it bee of the bread or of the cuppe sacramentally of the bread as This is my body which for you is delivered and broken f Luc. 22.19 but of the cuppe This is my bloud which is shed for many g Mat. 26.28 Both expositions are wont two waies to be considered eyther in each words apart and by themselues considered or in the whole exposition together Being considered apart they note eyther the Subject or the Attributes or the Copula The Subject is the Pronoune demonstratiue this not adjectiuely but substantiuely taken for it doth not signifie h Individuum vagum any singular thing but the verie bread which Christ Tooke Brake and Gaue to his Disciples and the Wine which he held in his hands according as the order of the Text i Mat. 26 26.27 the interpretation of Paul k 1 Cor. 11.24.25 and the Analogy of Faith doe demonstrate The Attribute in the first proposition is the Body of Christ not the mysticall which is the church but the proper and the true which for vs is given and broken and that as it was such a body In the second is the bloude of Christ which for vs is shedde and even that as it was such a bloud according as the other member of these Attributes which is pronounced by an Enallage of the present tense for the future Tense dooth most evidently proue The Copula whereby the Attribute is knit with the Subject is the Verbe Substantiue IS which ought not nor may bee taken Substantially wheras by no meanes at all the vnlike cannot properly and Essentially be affirmed of his vnlike but figuratiuely for a mysticall and Sacramentall Being whereby the thing which signifyeth taketh the name of that thing which it signifyeth because of the Analogy of the one with the other for by that litle word Christ taught not what the bread and wine were by nature or substance but what they were by signification office and vse for by nature they are bread and wine by signification they are the body and bloud of Christ The whole Attribution or Predication is not proper or regular whereas neyther the proposition is Identicall nor the body of Christ can properly be affirmed of the bread to witte wheras the Body of Christ is neyther the Generall nor the Speciall nor the difference nor the property nor the accident of bread but it is Figuratiue and Sacramentall Figuratiue not simply Metaphoricall and Allegoricall but Metonymycall to witte such whereby the name of the thing signified is given to the Signe which Metonymycall speaking is very familiar in the Scriptures Sacramentall because the exhibiting of the thing signified is withall promised and yet there is no swerving from the word spoken or pronounced wheras wee retaine the word spoken being Sacramentall which is altogether different from regular Predications and to bee expounded with an interpretation aunswerable to the nature of Sacraments The Expositiue wordes are these by which Christ expounded or layde open the end of this holy action to witte l 1. Cor. 11 16. the remembrance of his death which is not a naked or idle remembrance of a thing past but an effectuall and healthfull apprehension of Christs merites and an explication of the same privately with our selues or properly vnto our selues and withall a solemne Eucharisticall Thanksgiving in the vse of this Sacrament for so great a benefite and this is the manner of the Efficient Cause being principall or that which instituteth the Supper and of the Institution it selfe The Cause Efficient Administring or Instrumentall are the Ministers of the Church called by lawfull ordination by whome God as by active instruments offereth and representeth vs those things outwardly by the signes of breade and wine which by the inward operation of the holy Ghost hee effecteth in vs. Of these Instruments if you respect the Office it is to administer the Lords Supper with those rites of dispensing them in the very which Christ went before by his owne example If the Quality so they lawfully execute their office in the preaching of the Word the administration of the Sacraments it nothing addeth to or detracteth from the efficacy of a Sacrament sith the authoritie of Sacraments if they bee considered in themselues dependeth not vpon the qualitie of the Minister but vpon the Institution verity and power of Christ The Matter of the Lords Supper is two wayes vsually considered eyther as that which partaketh the Supper or as that which constituteth the Supper whereof the one hath the manner of the Subject the other of the partes The Matter or Subiect partaking the Supper are all they who being by Baptisme made the members of the Church and now being of yeares professe sound doctrine and haue the testimony of a holy life m 1. Cor. 11.20 12.13 From the circumscription of this Subiect are excluded first the dead or they that are departed this life from whome both the power of vsing the Sacrament is taken away and vnto whome all the vse thereof is in vaine ineffectuall as also the vse of the preaching of the Gospell whereof the Sacraments are appendents Secondly the Sicke like to die for Christ would haue this communion not to bee private and domesticall but ecclesiasticall and publicke neyther doth the want but the contempt of the same hurt the partie that doth not communicate though peradventure there bee another respect to bee had concerning them that haue slipped and that are Excommunicated out of the church and concerning prisoners who are to bee punished and are now penitent Thirdly Children and Infants for to speake properly the Supper is meat for the stronger and the further grown in yeares and not for Infants neyther can they yeeld a reason of their Faith nor examine themselues
a society of men called forth by an outward calling or communicating of the preaching of the word and Sacraments to the worshippe of Gods Glory i Mat. 18.17 And the Invisible Church the Society of men predestinated which are called forth by an effectuall and saving calling out of the state of corruption vnto the dignity of being adopted the children of God and are vnited vnto Christ as to their head not onely to the service and worshippe but also to the fruition of the glory of God k Luc. 1.33 Rom. 11.4 The Efficient Cause of both Churches is the one Primary the other Instrumentall or Serviceable The Primary and Principall ought 2. wayes to bee expounded according to the constitution of the church and according to the administration and ordering thereof The Cause Efficient of the Constitution of the church is God the Father the Sonne and the holy Ghost as the beginning of all good in nature and aboue nature l Rom 2.29 Of this Efficient cause or beginning in respect of the vnity of the Essence there is one and a common Operation but in respect of the distinction of the Persons there is a distinct Manner of working A Common Operation because in divine matters the cause of working is common the worke it selfe the same The Cause of Working in the constituting of the Church is the good pleasure of Gods will whereby from everlasting thee hath appointed to call forth some of Mankind to the communion of his Grace m Eph. 1.5 Tit. 2.14 But the Worke it selfe is the n Eph. 1.13 fulfilling or complement of the church which is to bee consummated with those degrees of meanes and periods of times wherewith it pleased God Of which decree and worke God the Father Sonne and holy Ghost is the common beginning but the maner of Working is distinct For the Father is the Efficient cause of the Church of the Invisible by election but of the Visible by Creation The Sonne is the Efficient cause of the Invisible by effectuall Redemption but of the visible by the common offering of the same Redemption by the preaching of the Gospell the Holy Ghost is the Efficient cause of the Invisible by saving sanctification and new creation in Christ but of the visible by outward calling whereby hee worketh more or lesse And this is the manner of the Efficient cause in the constituting of the Church Now the cause efficient neerest of the Administration and ordinance thereof is Christ God and man by a voluntary disposition and dispensation of Grace whereby God the Father made and appointed Christ the head over all to his Church which is his Body o Rom 12 5. 1. Cor. 3.11.12 Col. 1.18 And it is so not by order of nature but by the divine ordinance of saving Grace for the Church is not sayde to be a Physicall and Mathematicall but a mysticall body of Christ Wherefore also by the same benefite of divine Ordination Christ ought to bee helde and esteemed the head of his body not many heades but one for the church is neyther without head nor yet having many heades But as the condition of the head over the body doth chiefly consist in three thinges in Order Perfection and Power in Order towards the members in Perfection in it selfe in Power towardes the whole Body so Christ also in order perfection and power performeth all duties after a most excellent manner which can or ought to be performed of the best head In Order because he being true man and true God holdeth the chiefty in all things having the supreminence not onely of dignity but also of Regiment and power whence it is that the Scripture doth very often affirme him to haue Beeing before all things and to be placed aboue all things In Perfection because Christ alone is the King Prophet and High Priest having all things in himselfe from the Father which any way may be required for the perfection of the head In Power and Efficacy because hee alone inspireth vigour sense motion and spirituall life into his members and is alone knit fast vnto the body by the bond of the Spirit yeelding that whole ioyning and fastening together of the members among themselues and with God to the whole Church The Cause of the Church Instrumentall and serviceable is Generally the word of God what way soever revealed and communicated whether inwardly or outwardly or ioyntly both wayes p Heb. 4.12 Act. 2 4â— 2. Pet. 2.23 1. Tim. 3.15 Whence it is also that the Word is in Scripture called the seede of the Church and the rule measure foundation of the truth which the Church hath as it were hanged vpon a pillar and as a sure prop vpholdeth the same But Specially the Instrumentall cause of the church Invisible is faith it selfe which sith it is inward is not indeede knowne by the judgement of men but yet it marketh or noteth out the true and essentiall manner and forme of a member of the church as being the onely Instrument of that inward and effectuall calling of God But of the Church visible chiefly and Primary are the Ministers of the Gospell who for that cause are called in the Scripture Builders and Master-builders q 1. Co. 3 10. Eph. 4.12 1. Pet. 3.5 to witte instruments vsed of God and the Lord Iesus Christ for the knitting together of the Saints for the worke of his Ministery and for the common edification of the Body of Christ r Eph. 4.7 2. Cor. 4.1 Now both the calling of these Instruments and their Office according to the Calling must be expounded Their Calling I meane whereby they are holily and lawfully called to a holy publicke function in the communion of Christ and of his Church Now they are called eyther of God inwardly by the Spirite or outwardly of the Church next after God in a holy and lawfull order The first manner if it be alone maketh the calling immediate and extraordinary which God alone causeth for the singular begetting and raysing of his church such as was that of the Prophets and Apostles whome the Lord extraordinarily called and informed by a singular revelation that their authority in teaching and writing might bee plainely divine Å¿ Luc. 21.14 Act. 13.1 Act. 21 4. The latter with the former maketh a calling mediat ordinate which God together with the church causeth by Order Ecclesiasticall t 1. Tim. 5 17. Of this Order there are two Essentiall partes The Choice and Confirmation the First is whereby a holy and lawfull examination is made both of life and doctrine u Tit. 2.7 2 Tim. 2.24 1 Tim. 3.10 The other is whereby a consecration and ordination to the Ministery is first made with Imposition of hands by the Cleargie the body of the Church therevnto consenting by Signe speech or free siâ—ence x Act. 6.6 â— Tim. 4.14 2. Tim. 1.6 And this calling for that it is Ordinary is also Successiue
one declared by the effects of both but as concerning the Object are both vniversally all Creatures even the vnreasonable which shall be freed from the servitude of corruption and generally all both Angels and Men and particularly that man of Sinne and Sonne of Perdition Antechrist e Mat. 29.32 1. Thes 4.17 Apoc. 20.12 The Forme is that whole order and proceeding of the most majesticall judgement comprehended in the very preparation both of the Iudge and of the Persons to be judged in the sentēce of the judgement and in the execution of the sentence f Mat. 25.32 1. Thes 4.16.17 The End Supreame is the glory of God himselfe and the accomplishmēt or Christs office Subordinate the iust condemnation of the wicked and the glorious felicity of the faithfull both which the infinitenesse and eternity either of joy or sorrow followeth g 2. Tim. 4 8. Particularly the State of man after this life after the time of that vniversall life resurrection and last judgement is eyther of life or death eternall Life Eternall is the life of glory wherein the Soule ioyned to our body enioyeth God for ever being advanced to the highest toppe and height of her felicity The cause of this life is God to wit the Father the Efficient the Sonne the Meritorious and the holy Ghost the sealing and applying Cause h Ioh. 14 2◠Apo. 21.3 1. Cor. 15.45 Rom. 8.11 The Matter which hath the respect of the Subiect are those good things which neyther eye hath seene nor eare heard nor can the mind of man comprehend i 1. Cor. 15 28. That which is of the Obiect are all the blessed and elect k Apo. 21.3 Mat. 25.24 The Forme is the most perfect knowledge vision and fruition of God himselfe and the exceeding felicity blessednesse of man which accompanieth the same which also consisteth both in the separation and absence of all evill things in the participation and presence of all good things both are both perfect and eternall l Apo. 22.4 Psa 7 15 1. Ioh. 3.2 Psa 16.11 The End is the glory of Gods grace and the glorifying of the elect m Apo. 21.3.5.12.11.17 1. Cor. 15.28 Death Eternall is the vnspeakeable and most miserable condition of the reprobates appointed or decreed of God whereby both their Soule and body are most justly adiudged to eternall punishments The Efficient Cause remote is God the most iust iudge the Instrumentall is Sathan the neerest is Sinne n Mat. 25.41 The Matter which hath the respect of the Subiect are Eternall punishments that which is of the Obiect are the Cursed and the Workers of iniquity o Ioh. 5.29 1. Thes 1 9. The Forme is the perpetuity and the infinitenesse of the punishments in Hell p Apo. 20.15.21.8 Esa 66.24 Mat. 4.42 The End Supreame is the glory of Gods Iustice The Neerest is the iust condemnation and punishment of the wicked OF MANS ESTATE after this Life The Part Confuting Touching the Resurrection I. THe Resurrection in the holy Scripture is two wayes taken Figuratiuely or Properly Figuratiuely eyther by a Metonymy it signifieth immortal life or by a Metaphor eyther a deliverance from danger or the regeneration of the Soules which is a spirituall resurrection and is called the First Properly Resurrection signifieth the quickning of the Bodie which shal be done at the last day which also is called the Second II. THere is one Resurrection Vniversall and Finall which no man shall escape an other Particular or foregoing whereof there are particular examples extant in the Scriptures Of the last Iudgement I. IVdgement in the Scriptures signifieth three things eyther the cause of damnation or an vniversall governement or the very Act eyther of condēnation or Iustification II. THere is a two-fold Iudgement of the Lord Particular or Antecedent When God in this life eyther defendeth his people or represseth the wicked Vniversall being the last which shall be done in the last day of the Resurrection III. THe Sonne is sayde to be the iudge of the world not exclusiuely or oppositely but by an appropriation for that by the Sonne in a visible forme the last iudgement shall be executed IIII. THe Sonne is said to be ignorant of the day of iudgement eyther because he would haue vs to be ignorant thereof or as touching his humane nature which by ordinary and naturall knowledge knoweth nothing of this matter or as touching his state of humility which as touching his voluntary dispensation hee hath taken vpon him Of Life Eternall I. THere are 3. kinds or differences of life there is a life of nature which the Apostle calleth Naturall There is a Life of Grace which the Sons of God alone doe enioy in this world there is a life of Glory which consisteth in the vision of God II. LIfe Eternall is two wayes taken Metonymically both for the way to life and for Christ himselfe Properly for the State of the blessed after this life III. THere is one Vision of God Naturall in the thinges created an other Specular or Symbolicall by resemblances and Signes an other of Faith by the doctrine and doings of Christ an other of Present sight or of glory to come when we shall see God face to face Of Death Eternall DEath is fowre-fold First Corporall which in the Scriptures is also called Temporall and the first death in respect of the wicked Secondly Spirituall and that eyther of the faithfull or vnfaithfull that of the faithfull is three-fold of Sinne which is called Mortification of the Law as it is the power of Sin of the world as the world is dead vnto them The death of the vnfaithfull is that which may be called the death of faith or of the soule Thirdly Eternall which is called the second Fourthly Civill death which of the Lawyers is sayde to be of them which are condemned to death FINIS
oâ— the Gospell Å¿ Esai 59.21 Ier. 31.31 of which promise there would be no accomplishment vnlesse the holy Scriptures which exhibite â—â—to vs the summe of the Law and that â—â—ctrine were evidently playne in all â—â—nges which are necessary vnto salâ—â—tion but as there are degrees and â—â—pediments from the flesh of the feeâ—â—â—g of this faith and promise so are â—ere of this playnenesse in the regeneâ—te whence it is that neyther all â—ings are cleare perspicuous to each â—â—rson alike nor each thing to all perâ—â—ns equally yet to all and singular perâ—â—ns sufficiently vnto saluation accorâ—ing to the measure of Fayth and diâ—â—ne illumination The second meane of Instruction is â—â—e Reading of the holy Scripture â—hich is necessary to all and singular â—odly men First for the precept seâ—ondly for our salvation thirdly for â—e edification of others the consideâ—ation of the precept is declared in the â—criptures two wayes expressiuely t Ioh. 1.39 Aâ—alogically and by consequence beâ—ause in the Scripture God speaketh vnto all therefore by the same â—ight the doctrine of the Scripture is common vnto all also the end of thâ— Scripture is to be the power vnto salvation to every one that beleeveth with many other arguments which from the force of ConsequeÌ„ce may be drawn but whreas the point of our Salvation iâ— perfectly expressed in the scripture the coÌ„mon Edification of others commendeth vnto vs the reading of the scripture as the study diligence duty of attayning the same for sith we are bound to instruct others as in life so also in doctrine wee needes must learne those thinges in which we haue a rule both in life and doctrine written down most perfectly The third meane is Interpretation whether it bee of publicke or private authority the first beginning whereof is the holy Spirite the manner is the truth the rule is the Scripture the vse is Charity now the meanes which are Principall are a continuall collation of the holy Scripture with Scripture the consideration of the Essentiall pointes of a place that is both of the intention of the Speaker and of the nature of the Word spoken The Analogy of Fayth that all thinges bee expounded according to the truth of the Principles 〈…〉 in Divinity but those which are secondary are these the practise of the Church the decrees of the founder Councels and the expositions of the Fathers to all which so farre place is to be given as they consent with the Scripture and Analogy of Fayth OF THE WORD OF GOD The Part Confuting COncerning the truth of the Scripture we haue already spoken in an explication of the Definition by causes a Analytica by way of resolution now for the truth thereof wee will briefly speake against the obiections by an Appendix or Addition of generall solutions and distinctions following the order and methode of the Causes already declared DISTINCTIONS FOR THE Authority of the Scripture against COSTERVS Ench. Lib. 2. Cap. 2. I. There is a double consideration of the Church and the Scripture the one common in respect of the Author the other singular in respect of the Authority which the Author hath put into them God is the Author of both whether mediately or immediately but the Authority from God is diverse that of the Scripture is principall and formall but the other of the Church is secondary and ministeriall II. THe Scripture is two wayes considered eyther according to the substance of the Word principally or according to the manner of Writing Secondarily in that the Scripture is more ancient then the Church as by which the Church was begotten or generated III. SOme thinges are required for the confirmation of a thing absolutely and of it selfe and some by accident and for another thing if the Scripture neede any confirmation of the Church it needeth the same by accident not of it selfe and therefore the confirmation of the Church belongeth not to the Cause Efficient but Ministeriall IIII. IN causes coordinate those which are inferior and latter cannot obtaine the force and faculty of others which are the former Now every Authority of the Church is subordinate yet the vse of both is very great of the Scripture as the meane principal to beleeue of the Church as the meane outward and ministeriall V THere is one corruption of wordes and certaine particular places through the blemish where of the principall parts cannot bee corrupted and there is an other corruption of the essentiall partes of the Scripture the former if any hath happened vnto the Scripture for the latter we vtterly deny is not the corruption of the Scripture but was caused eyther by the naughtinesse of some other or through the infirmity of the church or through the particular ignorance of them that were of the houshold The places of Scripture which COSTERVS wresteth are these Iohn 14.16 I answere that is badly transferred to the church generally which is spoken of the Apostles particularly for the testimony of these is immediate blamelesse and extraordinary but of it mediate weake and ordinary Luke 10.16 I answere that which was spoken concerning the office of the Church in respect of Ecclesiastical censure and discipline is not to be restrayned vnto the office of the same in respect of doctrine 1 Timoth. 3.15 I Answere the prayses which in the Scripture are given to the Church declare the Ministery and not the authority of the same as beeing that church which should keepe the b DeposituÌ„ pledge of the truth committed vnto it as the house of God should set it foorth as a pillar whereon it hangeth and in that pillar should keepe it vnmoueable as the ground therof Basis Distinctions for the Canon against Bellarmine 1. Tom. Lib. 1. Cap. 7. vnto the 16. THe Obiections which are wont to bee brought against the Canon are eyther those which are alleadged against all the bookes of the Canon generally or against every one particularly of all these the solutions are generall I. The Councels which haue their Canons concerning the canonicall and Apocryphal Bookes are eyther ancient or latter the ancient are eyther c Oeconomica generall the credite of which is the worthier such is that of Laodicea celebrated in the three hundred yeare after Christs birth which with vs acknowledgeth the selfe same Canon or Provinciall as that third of Carthage celebrated in the yeare fower hundreth having no authority not onely because it is particular but also because it is convinced of error by the former generall of Laodicea Againe the latter are that of Florence and of Trent of which there is no authority but because they are too late as also because they are papish and tyrannicall II. T Hese tearmes or Epithetes holy Divine and Canonicall are so called eyther properly in very deede and according to the truth or by a certaine similitude that is from the opinion and ordinance of men according to a certaine resemblance and in both significations
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
cause of salvation Efficient Act. 23.48 Ans There is 〈◊〉 Consequence from the state marke and conditioÌ„ of the persons which weâ— elected to the causes of Election eythâ— impulsiue or meritorious Rom. 8.29 Answere The Presâ—ence or fore-knowledge of God is nâ— the Consequent or the Effect of thing but the Antecedent neyther doothâ— signifie in the place cited a foreseeing of the beginning but the speciall loâ— of God but the fore-knowledge of approbation is one and that of naked science and knowledge is another Heb. 11.6 It is one thing to treâ— of the first cause of Election and another thing of the meanes and subordinate causes for faith is the proper and onely Instrument of our Iustification and reconciliation with God of which mention is made in this place Rom. 11.20 It is one thing to treate of the perseverance of the Saints but another thing of the election neyther ought those which are the meanes to bee mingled with the Causes and beginnings Places for good Workes Rom. 8.29 The Conformity of â—â—e Image of the Sonne of God is the â—onsequent of Predestination but not â—e Efficient meritorious cause thereâ—f and those words which are to bee â—â—pounded according to the sense of the â—postle by the vnderstanding of the â—erbe Substantiue Were ought not to â—e taken in a contrary meaning 1. Tim. 2.20 to treat of the seales of â—aith which of the Apostle are reckoned â—o be two the one Inward the note or â—nowledg of divine approbation the other outward the avoiding of iniquity of which the Apostle speaketh in this â—lace as also to treate of the cause and beginning of our salvation and election are things diverse Apoc. 3.11.4 It is one thing to treate of the crowne of Ministrie and another thing of the crowne of eternall life and the worthinesse which in scripture is attributed to the elect is not 〈◊〉 naturall excellencie but of meerenes oâ— fitnesse by God given freely also theâ— is one by inherence in the faithfull and another by imputation of which mention is in this place Distinctions for the matter I. THe matter of Election is called so Equivocally eyther Ex qua out 〈◊〉 which and it is the counsel of God 〈◊〉 Circaquam about which and it is maâ— or in which and it is Christ as the Mediator II. MAn is considered eyther Commonly without any consideratiâ—â— of the qualities or Singularly as he iâ— a Sinner after that manner in the fâ— Act of Election and Reprobation bâ— after this in the second III. THe number of the Elect and Reprobates the person numbering and numbered is certaine though both be not certainely knowne vnto vs. For the FORME I. THe Forme of Predestination consisteth in two thinges in the Action and manner thereof the Action is Adoption the maner is in Christ in whom as in a bond lying betweene the vnion of vs with him was made II. PVrpose Prescience Predestination are distinguished in God not by time but by order Purpose signifieth the whole counsell of God Prescience the first degree thereof Predestination not only them but also those which depend on them III. DEcree together with the execution therof as they ought neyther to be confounded or mingled together nor plucked asunder so it is needefull they should bee ioyned together and distinguished all which distinction is from that which is the latter from the maner of the thinges effected OF CREATION The Part Confirming CHAP. III. THat sorte of Divine Actions immanent wee haue already declared in the doctrine concerning Predestination now by order wee passe to Gods actions externall Of these according to the double obiect there ought distinctly to be had a double respect and notice for those divine actions which passe over vnto the Creatures doe eyther belong to this common nature the common beginning of things naturall or to speciall grace the speciall beginning of thinges supernaturall vnto the communion whereof Man is to bee advanced Those which concerne Nature men distinctly consider to be eyther that first beginning or springing vp as it is a In fieri in the doing or making or the conservation of the same as b In sacto it was already done or made that wee are wont to expresse by the name of Creation but this by the name of Providence The Worke of Creation is known of vs two wayes the one common according to the common consideration of all thinges which were created even as the generall and every speciall of them haue their proper conditions in nature which were effected since that first vniversall beginning in the very time of Creation the other particular according as there is a singular respect and expresse marke of the same the first maner properly belongeth to Divinity the second to the science of thinges Naturall Creation therefore Theologically is the first bringing foorth of Nature and of thinges in nature done or made by God in the beginning of time and finished in the space of six dayes vnto his owne glory and the salvation of the Elect. The Cause Efficient of Creation is God for the thinges created were not by one vnderstanding conceyved and by another procreated as the Valentinians thought not by another Nature which Cerinthus calleth one while the Wombe another while the Generall Worke not by the Angels as the Symonians deemed not by their peculiar spirites called Daemones as the Philosophers Lastly not by Fortune as Epicures but by God they were produced and disposed c Psal 33.9 Esa 40.28 which beside the Scripture eyther the distinct workings of the three persons or the nature or maner of the Creation or lastly the manner of beginning doth convince The persons working in the Creation are as the Causes first the Primordiall Cause is the Father d Act. 17.24 the working cause is the Sonne e Col. 1.16 Ioh. 1.3 and the perfecting or finishing cause is the holy Ghost f Gen. 1.2 Psal 33.6 The manner of Creation is two-folde the one by the bringing forth of things the other by the most wise setting of them in order g Iob. 9.8 Esa 40.22 both of them is from God eyther immediately or mediately The consideration of beginning is that it should loue singularity and there can bee no vniversall first thing vnlesse it bee one neyther one vnlesse it be God The matter of Creation ought to bee distinguished two wayes according as there is one creation primary immediate another secondary and mediate There was no primary matter of creation neyther with God coeternal nor of God existent or as a materiall cause put or spread vnder the work of this creatioÌ„ for God gaue not immediately the beginning of nature by nature but by himselfe for that he is of infinit power he necessarily excludeth all matter wherfore out of nothing as it were the bound God brought forth h Psal 33 9. Rom. 4.17 Heb. 11.3 nature by his owne power Of the second and mediate Creation the
the Salvation of the Elect. Of CREATION the Part Confuting Distinctions for the Cause Efficient I. CReation is sayed to bee eyther properly concerning the work of the first bringing forth of thinges or Metaphorically of those things or works which are of no lesse vertue and power both wayes it is attributed to God alone II. THose things are created which are made of no substantiall and materiall beginning but those things are generated which are made of a fore-being matter the Creation of God is by himselfe but the generation of nature next after God III. NO things being apt to generation or corruption which are brought forth of God by second causes coÌ„ming between are properly sayed to be created because to be created is immediately to be brought forth of God IIII. CReation is two-folde Actiue and Passiue the one sayeth that there is a divine Essence and that the Creature cannot exist vnlesse hee put the case that there is a divine Essence the other sayeth that the Creature was really brought forth by God and noteth withall a creating Essence V. TO Create and to make differ because that more strictly taken signifieth of nothing to make somewhat but this more generally importeth not that onely but also to bring forth somwhat out of a matter lying and being before VI. THe thinges themselues and the nature substance of them ought to be distinguished from the evill that comes vnto them and from the Accidents of the thinges and substances For the MATTER I. THere is one respect or maner of the Primary Creation another of the secondary wherefore that generall u Classicum Alarme of the Philosophers of nothing nothing is made may be fitted or applied to the estate of bodily things but cannot bee opposed to the Creation II. NOthing is sayed to bee eyther privatiuely or Negatiuely Negatiuely of the Primary Creation Privatiuely of the second For the FORME I. THe signification of beginning is threefold for it pertayneth eyther to the time or to the thinges and causes or lastly to the order but it is taken in the first signification when wee treate of the beginning of Creation II. THose thinges which of Moses are written down of the forme and order of things created are not to bee taken Allegorically but Physically or Naturalâ—y OF PROVIDENCE The Part Confirming CHAP. IIII. ANd this is the beginning both Primary Secondary of things created acording to their nature now followeth the powerfull coÌ„servation of the same and the most wise ordering of them vnto their end which by the vse of the Scripture and the Doctors of the Church we call Providence Now whereas a double part of this Providence is wont to bee discerned and distinguished the one of decree according to the eternall fore-knowledge and fore-appointment of all thinges in God the other of Execution according to the externall Administration of the same in time and wheras also the consideration of the former properly pertayneth to Predestination which is a kind of Gods operations Immanent wee in respect of this latter doe here consider and treate of Providence properly so called This Providence then is an outward and temporall action of God whereby he keepeth all and several things which are and disposeth â—ll several things which are done to that end which hee hath determined according to the liberty of his will and that to the end hee might in all and severall things be glorified The Efficient Cause of this Providence or governement is the same which is of Creation sith the one and the self fame beginning is of both from by which all things proceed are conserved to witte God the Father Sonne and holy Ghost a Psal 32.13.15 139.78 Ioh. 12.34 The Father or the loue and goodnes of the Father is the first beginning cause The Sonne in that he is the wisedom and word is the working causes The holy Ghost in that hee is the vertue and power of the Father and the Sonne is the finishing cause The nature of God teacheth this whose presence power operation the scripture coÌ„mendeth in both works b Psal 9 4.8 Mat. 10.29 Ier. 10.23 Prou. 6.19 Esa 45.7 coÌ„mon Nature testifyeth it which as the commoÌ„ Instrument of God being stirred by that vniversall beginning stirreth and being moved moveth it selfe and al things according to it selfe Our nature together witnesseth and feeleth it because as in himselfe we haue our being so in himselfe also we liue and are moved c Act. 17.28 And the operatioÌ„s of this efficient cause are according to degrees distinguished now they are distinguished by a threefolde order maner The first is of Conservation the second of Governing The third of Ordayning to the end of which more at large in the formall cause of providence The Matter about which Providence is imployed according to the twofold consideration of the things which are subiect vnto it may be distinguished two wayes one way in respect of those things which are another way in respect of those things which are don for after both wayes respects all and severall things are ruled by Gods provideÌ„ce The things which are ought three wayes to be distinguished first according to their nature secondly according to their Accidents thirdly according to their vse Of the nature of things whether it be that superior or inferior wherof wee treated in the place of creation there is a double knowledge the one common and according to their natural form or kind the other singular acording to the d Individua things theÌ„selues as they are indivisible The Accidents whatsoever they are are either of common nature in its beginning perfection or of singular nature in the defect and condition thereof f Agnata besides the course of nature Of things according to their vse there is a twofold distinction for eyther they are the ends or the means vnto the end but the ends are some furthest off and some intermediate vnto the same the meanes are severally known two waies first after the manner of doing for some are ordinary some extraordinary and both ordained to their proper ends Secondly by the quality and essentiall condition of them for some are necessary and some contingent Of those which are necessary there are two kinds for some are by themselues absolutely necessary by a necessity of the Consequent as they call it and some by the cause from a g Ex Hypothesi Supposition by necessity of the Consequence Those which are absolutely necessary when we treate of things created we distinguish by two degrees The first is in the first and common beginning of nature first by themselues and by all things necessary as when wee say that twice two is foure which vnchangeably and by an infallible necessity are true The other degree of necessity is from nature out of it owne inward beginning whether materiall as when we say that every thing compounded of contraries must necessarily perish
by dispensation his Natures are the beginninges of Naturall Actions but his person is the beginning both of common and particular actions according to both natures wherefore every working of Christ in respect of his person is in number one in respect of his Natures is in kinde two-folde One in number because hee is one effectuall Worker and one absolute Perfection In kinde two-folde because there is one Divine of the God-head and another humane of the man-hood The last remayneth concerning the Hipostaticall Vnion of the two Natures in Christ the Nature Foundation Power and Efficacy whereof are now briefly to bee expounded The Nature of this Vnion we shall discerne by the definition and division thereof for it is a Personall Conjunction of two Natures in Christ a conjunction I say Personall not of persons and of two Natures yet not Naturall not such as is of thinges Superiour with the Inferiour of the Accidentes with the Substances or the parte with the whole but in that both mediately the two Natures are vnited in the person and immediately the humane Nature is vnited to the person after a secret and most straite manner y 1. Tim. 3.18 Gal. 4.4 Col. 2.9 Hence this vnion which in very deed is one in the manner of considering is vsually tearmed and distinguished to be two-fold the one immediate of the person assuming and the humane nature assumed for the humane nature it owne z Personalitate Person-head that I may so say being forsaken or left came vnto the person already perfect not to be perfected by that of which it was assumed that it whole might subsist in the whole person a Ioh. 1.1.2.3 c. Ioh. 1.14 Heb. 2.14 the other mediate of two natures between themselues wrought by meanes of the person without any eyther confusion of Natures or division of person Not by the confusion of Natures for it is made Immutably and inconfusedly the Essentiall Natures and their properties which neyther should bee confounded nor can bee transfused being distinct and entire so that they be neyther confounded between themselues nor changed each one in themselues Not by Division of Person for it is made Indivisibly and Inseparably so that neyther the humane Nature from the person nor the natures in the person from themselues are any while or any where separated The Foundation or ground of this vnion is the Incarnation the Efficient Cause of this Inchoatiuely as the Schoole-men speake is the whole Trinity but Terminatiuely Christ himselfe is being made that which he was not and yet remayning in the meane while that which he was Of this Incarnation there are two partes Conception and Nativity both are ordinary as touching the Verity of the matter for Christ tooke vnto him a Nature like to ours of the Substance of Mary yet extraordinary as touching the manner that is both of forming in the wombe of Mary and of Assumption and of Sanctification as also lastly in respect of fulfilling or accomplishment for the forming was immediate in the Virgine without the meanes of a man The Sanctifying was from all spotte of sinne whether Habituall or Actuall the Assumption was made into the vnity of Person without any alteration Lastly the fulfilling was according to the Prophesies From this vnion that in few wordes wee may expresse the power thereof two things follow the Communion of natures and the communication of properties The Communion is in very deede the same with the vnion of Natures according to Subsistence yet in manner of consideration it differeth because that is as it were the Effecte and Consequent of this for this communion of natures doth properly signifie a Concomitance of properties and operations of both natures in the worke of mediation concurring together vnto one absolute perfection by reason whereof it commeth to passe that the proper things of each nature be and are sayde to bee common in the person and this is the ground of the communication of the properties For it is a Phrase of speaking wherby the property of one nature is really vttered concerning the whole person of Christ yet so that it properly pertayne vnto one nature in respect of the thing itselfe and vnto the other in respect of another thing for wee say that God purchased his Church by his blood c Act. 20.8 that Christ being man is every where d Ioh. 3.13 and this is as the Schoolmen call it That grace of the vnion by reason of which wee may say of Christ that God is man and man is God Christ is God and man Now this communication is after a divers manner both Reall and Verball Reall because of the vnion of the Natures and the vnity of the person for Christ is one who being God hath that which is humane in the verity of humane nature and being man hath that which is divine in the verity of divine nature the same in the Sonne God and man wherefore as the word because of the flesh is man so the flesh because of the word is God and yet neyther is eyther the humane nature coextended with the divine nor the divine concluded in the humane because that looke what e Idiomata properties in the concretiue name are communicated in the person according to both natures these in the Abstract in each natures are not communicated because they are properties Therefore the vniversall presence omnipotence and omniscience no lesse then Eternity it selfe and incomprehensiblenes are the selfe Essential things of God or his Essentiall properties which cannot bee communicated now to bee every where to bee omnipotent omniscient as to bee Eternall and Incomprehensible are truely vttered of Christ being man not according to another person but according to another thing by the communication of properties which is true so farre foorth as the thing it selfe is true From this Reall communication of properties wee must distinguish that reall communication of gifts naturall supernaturall made by the divine nature the gifts of the humane as well according to it selfe as in the person whereof some pertayne to the perfection of the flesh assumed and some to the power of office The gifts of Perfection are all those wherewith the assumed nature according to it selfe and in it selfe was enriched whether they bee those which by force of the Vnion the humane nature of Christ enjoyeth after a most blessed manner or those which were put in and infused and that in the highest degree that ever a humane nature can attayn or lastly whether they were gotten by habite as those which Christ successiuely tooke according to the order of nature vntill his nature was brought vp vnto the perfection thereof The giftes of power or office are those which in respect of the dispensation hee receyved in time not according to eyther Nature apart but according to the whole person which therefore was incarnate that in both Natures and according to them both hee might performe the healthfull office of a Mediator
Virgine according to the natures because according to the divine Nature he is coessentiall with the Father but according to the humane coessentiall with the Virgine Ioh. 2.19 Ans The conclusion from the Natures to the person is of no force for the person of Christ is not called the Temple but his Manhood in which the Godhead dwelt bodily Heb. 7.3 The Nativity of Christ is two-fold the one without Mother according to the divine nature the other without Father according to the humane and both were vnited in the one and the selfe same Subject For the quality of Natures I. COncrete or conjoyned names are not multiplyed vnles the Subjects be multiplyed but whereas there is but one Subject alone in Christ of necessity there is but one Christ alone II. THe Actions and Passions are of the person and not of the natures now a conclusion from the persons vnto the natures is in consequent For the Hypostaticall vnion and the communications of Properties against the Vbiquitaries I. A Thing is vnited three wayes Essentially when of many there is made one Essence Accidentally when the Accidents are ioyned to the Subjects Substantially when the substance which otherwise of it selfe might exist is drawne to the being of another Subiect and dependeth on it as a part of 〈◊〉 it II. WEe must make a difference betweene the God-head sending and the person sent and there is one consideration of the Worde by reason of the Essence and another by reason of the office III. VVHatsoever thinges are pronounced of Christ eyther they are divine simply pertayning to his divine nature or humane pertaining the humane or coÌ„mon mediately pertayning to the whole person therefore glory Power and other things when they are pronounced of Christ are these three wayes to bee considered as divine and then they are Essentiall and Incommunicable as humane and then they are proper to Christ in the forme of a servant as mediatory which are proper to the person of Christ in both natures together and in common IIII. SVch as is the substance of every thing such also is the manner of being but there is but one substance of Christs body therefore but one manner of being which is proper to bodies that is circumscriptiue not definitiue which is proper to the spirits nor repletiue which is proper vnto God V. FRom Christ being maÌ„ to Christs manhood the conclusioÌ„ is impertinent for neither the nature ought to be confounded with the nature the persoÌ„ with the nature or the abstract with the concrete VI. THe imitation b Exoequatio equalnesse or communication of Essence or properties maketh not an vnion but the copulation of nature in one subsistence VII WE must distinguish betweene whole Christ and the whole of Christ the first whereof respecteth his person the second his natures for that which is true of whole Christ cannot conveniently or truely be pronounced of the whole of Christ The Places of Scripture Mat. 26. Act. 2. Ephes 1. The right hand is one thing and to sit at the right hand is another Christ is one thing and the man-hood of Christ is another thing the figured signification of right hand is one thing and the proper is another for in the Scriptures the right hand of God importeth two thinges besides the proper signification to witte Power and Glory both Christ hath communicated vnto him as hee is a person God-man whence it is that the Schoolemen affirme Christ to bee ascended vnto his sitting at the Fathers right hand c Aequaliter Aliqualiter equally according to the divine Nature in some sort according to the humane as a double descent is given him in the Scriptures one according to his e Exiâ—anitionem debasement as being God the other according to the locall places as being man Mat. 28. Phil. 2. Col. 3. Ephes 4. The properties of the one nature are attributed to the whole person because of the vnity of the Subject for all that power dignity exaltation is proper to the office and person of the Mediator and not to the natures now they are attributed to Christ being man partly by grace of the vnion and partly because of that exaltation of Christes person which was made aboue every Name OF THE OFFICE OF CHRIST The Confirming Part. CHAP. VII FRom the person redeeming wee passe to the manner of Redemption which the office of Christ doth circumscribe for whereas the manner of Redemption comprehendeth all that action course and manner of Christ which he hath performed according to the ordering disposing and dispensation of both his Fathers will and his owne wee must throughly discerne them by their degrees and the degrees of the office of Christ Now wee discerne them partly Generally according to a common maner partly singularly according to their speciall kindes and partes Generally the office of Christ is defined to be an office of mediation committed to the Sonne a Heb. 5 5. Ioh. 3.17 by the Father and of the Sonne both voluntarily receaved b Ioh. 10.18 Heb. 10.7 and in both natures perfectly fulfilled c Phil. 2.8 Rom. 5.19 that hee might vnite and reconcile vs to God and God to vs for ever d Ioh. 11.51.52 Rom. 4.25 The Cause efficient of this office essentially is God the Father Sonne and holy Ghost e Heb. 1.9 Esa 61.1 but yet the order of proceeding being kept to witte both that which is inward of the persons among themselues and that which is outward as touching the things created for in respect of both it commeth to passe that the Father from whome is both the Essence and vertue of working according to the beginning is sayde to be the Efficient cause of this office of whom the Sonne is annoynted both as touching the calling and as touching the bestowing of Gifts the latter whereof properly pertayneth to the humane nature the former to both Now the forme is sayde to bee the meane or mediating cause by order of person from the Father but by dispensation of office subordinate e Ioh. 14.28 to the Father The matter of this office is considered two wayes Subjectiuely and it is both the natures of Christ f Ioh. 6.33 not severally but joyntly together for there are two parts or offices of Mediatorshippe the first in the thinges that concerne God the second in the things that concerne vs and therefore Christ must bee as a Mediator in office so the middle-one in person betweene God and vs that communicating with both by nature hee might bee a Mediator betweene both by office Secondly effectually and they are all actions which hee performed Divine as God humane as man one and indivisible as Mediator whence it is that they are called Divine-humane because as there is but one Worker of the Workes of both Natures so is there but one absolute ending for the working is of the person but the beginnings of the workings are of the Natures The forme is the manner
and Charity but properly eyther the action it selfe conjoyned with the holy ceremonies or the things which are offered II. SAcrifices some are Typicall or Signifying other some not Typical or signified and both eyther Pacifying or Propitiatory or else Eucharisticall or of Thanksgiving III. THe word Leholam with the Hebrewes importeth not the Infinitenesse of time but the continuance of the same sometimes longer sometimes shorter according to the subject matter IIII. THe Sacrifice of Christ is considered eyther properly or q Symbolice comparatiuely Properly It is one onely in verity and efficacy even that Sacrifice of Christs body on the crosse comparatiuely with the olde Doctors of the church the Eucharist was sometimes called a Sacrifice V. THe Oblation of Christ is one onely not onely in speciall kind but also in number for there can bee no oblation of Christ but by his comming betweene and therefore that distinction of Sacrifice into a bloudy and vnbloody is false In Defence of his Kingly OFFICE THe Kingdome of Christ is taken eyther Figuratiuely or Properly Figuratiuely then both Instrumentally for the Gospell and subjectiuely for the church properly for that Oeconomicall dominion of Christ which is called the Kingdom of Grace for the beginning thereof in this world and the kingdome of glory for the consummation thereof in the other In Defence of the State of Christs Humiliation I. THere is one Subiection naturall another Oeconomicall and by this latter Equality is not destroyed because the thing equall as Cyril sayeth is sayde to be subiect to the equall by way of dispensation II. OBedience is not an Act naturall of nature but voluntary of the person according to both natures Now the consequence is of no force from one speciall kind vnto the other from the Act of Nature to the Act of Will In Defence of his Exaltation I. THe maiesty of the Essence of the Word is one and of the dispensation another II. DIspensation comprehendeth two things one the mystery of the vnion the other the end of the mystery In respect of the vnion Maiesty hath properly respect vnto the nature assumed in respect of the end it fitly agreeeth with Christ according to both natures III. EXaltation is not the abolishing of â—ature but the perfection and all other power given to Christ is of Office and not of divine Essence OF THE CALLING OF MAN vnto Salvation The Part Confirming CHAP. VIII FOr asmuch as wee haue treated of the Beginning and Dispensation of our Redemption that is of the Person and Office of Christ Wee now are to treate according to our appointed order of the Application therof Now the verity of this Application ought three wayes severally to bee marked by the degrees thereof by the outward meanes and by the Subject the degrees according to which God in time applyeth vnto vs the benefite of Redemption are chiefly two Vocation and Iustification Vocation is the first degree of Application on Gods behalfe called therfore by Augustine The entry vnto salvation and the first passage towardes the end Of this Vocation there is vsually had a divers knowledge according as it is distinguished eyther as touching the manner of calling into an Inward and outward or as touching the divers condition of the cause Efficient into a Generall and Particular or Lastly as touching the effect of calling vnto an Effectuall and not Effectuall Vocation Now of this Vocation whether Inward Particular and Effectuall or outward generall and ineffectuall there is a double respect the one Absolute in it selfe the other Ioynt or conjoyned in an ordinary vocation For God calleth outwardly in generall inwardly in particular and joyntly both wayes ordinarily Of both we are orderly to treate according to the course of the causes The outward and generall Vocation that wee may speake of it in the first place is a gracious action of God wherby he calleth men forth by word signe and worke from vnbeliefe vnto faith that both the faithfull might bee disposed to the communion of salvation and that others being coÌ„vinced of the grace offered vnto them by God might become inexcusable The cause Efficient of this Vocation is God because it is from him properly if you marke the true beginning therof and is from him first or chiefly by himselfe and principally if you haue a respect vnto the meanes which God would haue to be vsed eyther extraordinarily or ordinarily for the calling of men The beginning is that loue of God towards man wherby as a lover of soules and the Saviour of Men a Sap. 11.27 1 Tim. 4.10 hee beareth his good will towardes all men and generally offereth his Grace vnto them Now hee offereth the same that wee may in few wordes speake of the means by word by signes and by workes all which in respect of God that ordayneth them are generall by word eyther extraordinary such as was in the first times of the Church b Numb 12.8 Heb. 1.2 or Ordinary by the vniversall Canon of faith and life which wee call the Scripture c Ephes 2.17 Rom. 10.14 by signs by which added vnto the word the Lord being author his grace is visibly sealed vp d Rom. 4.11 Gen. 17.11 by works eyther Ordinary or Extraordinary eyther within the Church or without the Church The matter or Subiect of this vocation are all men without difference of nations sexes or states vnto whome by name the meanes whereof we haue spoken doe extend For God wil haue all men to bee saved both generally because hee calleth forth out of all whomsoever hee will or e Ex singulis generum genera singulorum out of every one of the generall sorts the generall sortes of every one vnto salvation as also because the grace of God is offered vnto all not by the vniversall efficacy of Christ but by a generall signe and power f Mat. 22.14 1. Tim. 2.4 The Forme is that outward Vocation which God mediately effecteth by the ministery of his word by the vse of the Sacraments and lastly by the communion of the Church and the members thereof in themselues and among themselues all which are â—ceyved by the outward senses g Heb. 4.12 The End is two-fold Proper both the inexcusablenes of the Reprobates and the salvation of the Elect Remote the manifestation of the Grace of God h 1. Cor. 15.28 And this is the outward and generall calling The Internall and particular calling is a gracious action of God whereby the elect from everlasting in their due time according to the good pleasure of God for the merite of Christ by the holy Ghost are inwardly informed vnto the receyving and communion of Gods grace for their owne salvation the glory of Gods mercy The Efficient cause of this Vocation â—s God according to the particular beginning and the ordinary means therof The beginning is the saving grace of God for Christ for two things doe distinguish this particular beginning of inward calling from
II. THe Calling which is common to all by naturall Grace is wrought by God according to the a Esse naturae being of Nature as the Schoole-men speake generally but that which happeneth to those that are called Supernaturally is concluded in two partes for it proceedeth generally from the caller belongeth particularly to the called III. THe Formall of the calling ought to bee distinguished from the Materiall thereof because the Subject of that is particular but the Subject of this belongeth to all men alike OF MANS IVSTIFIcation before GOD. The Part Confirming CHAP. IX THe Second degree of Application which is here made on the behalf of God is Iustification It is needefull that the verity of this Iustification bee declared two wayes by Anotation of Words wherof there is vse in the explication of this doctrine as also by definition of the thing it selfe according to all the causes The Words whose doubtfull signification is to bee taken away lest they should in the doctrine it selfe breed any difficulty are chiefly two Iustice and Iustification Iustice which indeede is of the Person is two wayes vsually considered one way in the manner of quality or Inherence and it is the obedience of the Law which wee performe to it the other in manner of Relation or Imputation and it is a gracious giving of another mans obedience for vs performed that is called the righteousnesse of the law or Works this of the Gospell or Faith that is in the person subjectiuely this of the Person by Grace of Imputation It is needefull that both bee distinguished because there is a diverse vse of both of this in the Private and inward court of the conscience before God of that in the publicke and outward Court of christian profession before men Iustification generally considered is the very application of righteousnes but specially if wee treate of righteousnesse inherent it is the effecting of a certaine habituall holines in man which signification is most vnusuall and vnproper if wee treate of the righteousnesse of Imputation it is a gracious Imputation of another mans righteousnes by faith and so an absolving of a man before God And this signification as most proper and vsuall both the common custome of tonges a Idiotismus the proper phrase of the holy Scriptures doe confirme The common custome of tongues for as with the Grecians to justifie hath two significations besides or without the doctrine of Iustification the one to judge and pronounce one just by publicke judgement the other after the cause is judged judiciously to punish one so that there is the same vse of the word with the Hebrewes two things doe most evidently proue first the direct and most frequent vse of that word in court or pubilcke judgements causes and actions b 2. Kin. 15.4 Deut. 25.1 Esa 43.9 secondly the manifest c Pro. 17 15. Esa 50.8 Rom. 8.33 â—4 opposition of condemnation and justification as being contraries d Antithesis And in this signification the word to Iustifie commonly importeth three thinges To absolue a person accused e Esa 5.23 Exod. 23. Luc. 7.29 to iudge one for righteous to giue a testimony to one already Iustified as also rewardes which are due to the iust and innocent If you respect the proper phrase of the Scripture by iudiciall proceeding it proposeth the whole doctrine of Iustification this the Phrases of speaking which the Scripture vseth as also that whole manner and course of our Salvation which it describeth doe proue The Phrases which in this point the Scripture vseth do proue some by way of deniall that hee which is iustified is not condemned not iudged and that sinnes are not imputed vnto him f some by way of affirmation doe proue that hee is made iust is freede from the accusation and condemnation of the law that righteousnesse is imputed vnto him c. g Rom. 5.18 8.33 The whole course and manner of our Salvation is fully performed as it were by two degrees by the knowledge of our misery and the trust of Gods mercy Of our misery there are three partes the Offence the Guilt and the Punishment Of Gods mercy there are three opposite parts the foregiuenesse of the fault the absolving from the guilt and the freeing from the punishment That whole course or proceeding froÌ„ our misery to Gods mercy is caled IustificatioÌ„ by a signification taken from common pleadings h Forensi or from the Lawyers Iustification therefore is properly a free iudiciall action of God whereby hee iudgeth the elect in themselues subiect to the accusation and malediction of the Law to bee iust by faith through Christ by imputation of his righteousnesse vnto the prayse of the glory of his Grace and their owne salvation i Rom. 3.24.25 That this definition might be rightly vnderstoode it is needefull that the Causes which are orderly noted in the same bee two wayes considered according as Iustification is taken eyther Actiuely in respect of God who iustifyeth or Passiuely in respect of man who is iustified The Efficient cause of Iustification taken actiuely is God the Father in the Sonne by the holy Ghost k 2. Cor. 5.19 2. Cor. 6.21 for it is in him to absolue or acquite the guilty person by whose Iustice hee is made guilty in him to pronounce one iust whose will is a rule of Iustice Lastly in him to giue iudgement of life or death who by nature right and office is supreme iudge l Esa 59 1 Psal 5â— 4 Esa 43.21 Mar 27. Of this Efficient there is a double Impulsiue cause Outward and Inward the Inward is the onely mercy of the father m Rom. 3.23 both in regard of his good plesure which predestinated vs n Ephe. 1.5 into the adoption of sonnes o Rom. 3.23 as also in regard of the p Oeconomiae disposing and dispensation which both ordained the Sonne for this end and applyed the benefite obtayneâ— by the Sonne vnto vs q Coloss 1.12 And this is the grace which in Scripture if called the Grace of r Free gifts in Schooles the Grace that maketh one acceptable and among the common sort the Grace that freely giveth and is alwayes opposed vnto workes which are called the gifts by grace or of grace freely giveÌ„ because God tooke not the first cause of Iustification from vs or our workes but in himselfe and from himselfe for the vnsearchable riches of the glory of his grace Wherefore there can bee from vs no disposition and preparation which of the Popelings is surmised to be necessary for the bringing in of the forme of Iustification Å¿ Eph. 2.8.9 Tit. 3.5 Eph. 2.4 for albeit there bee two speciall degrees of preparation if not in time at leastwise in nature going before Iustification to witte the feeling of our misery and a confused knowledge of Gods mercy yet none of these maketh for the manner of the Efficient Cause not
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
By the name of couenant wee vnderstand not that generall earthly and temporarie couenant which God made and keepeth with all created things according to their nature by the free law of his prouidence neither that speciall couenant which hee entred into with our first Parents in that state of integrity a speciall examination or triall of obedience being added as also both the promise of a life supernaturall and the threat of a double death being put therto d Gen. 3 22. the one is of nature vniuersall the other of humane nature limitted by a certaine bound of time and state neither of both are properly pertaining to vs who are to be aduanced from the vniuersall nature and the corruption of particular nature to the communion of supernaturall glory but we vnderstand that couenant which God entred into with man after his fall by his speciall grace which covenant is one onely for as much as there is but one only way of salvation though a variable and divers maner of adminishing the same bee pointed out Wherefore first we must speake concerning the very substance of the covenant Secondly of the Formes therof which diversly it had from the outward maner and circumstances The Covenant then which God entered into with man corrupt is the free disposition of God whereby hee promiseth eternal salvation by the death of his Sonne to the glory of his Grace The Efficient cause of this Covenant is God e Ier. 3â— 31 c. Gal. 4.24 for here is not the disposition of two parties which is wont to presuppose the equalitie of persons and right betweene parties for such a one can never befall betweene God and the creature but it is of God alone who of his meere will stroke that covenant with man whereby hee might bee advanced from his owne nature vnto the communion of Gods grace and glory And the manner of this Efficient cause in the Scriptures is vsually two wayes circumscribed both Generally Immediately as also Particularly and Mediately Generally and Immediately it is the benefite of the Father the Sonne and the holy Ghost But Particularly and mediately it is the benefite of Christ God and man who as hee is the foundation of Election so is hee also of Gods grace in time communicated vpoÌ„ which this covenant is built Å¿ Eph. 13.4 Act. 3.15 The Matter of the covenant is two-folde whereof the one is of the Obiect the other of the Subiect wherein also the parties are to bee considered The Obiect or the matter as they tearme it about or concerning which is two-fold First it is God promising life vnder condition of faith and his worshippe secondly it is man g Stâ—pulaÌ„s covenanting for grace and promising faith and obedience The Subiect or parties of the Covenant doe circumscribe the conditions thereof which are of two sortes the first is of them which are promised of God in the Law and the Gospell the latter of those to the performing wherof man bindeth himselfe promising faith and good works The Forme of the Covenant is a mutuall binding of the parties according to certain conditions of God promising by the death of his Sonne a free Remission of sinnes and everlasting life h Gen. 12.1 â— Ier. 32.40 Of Man promising faith obedience i Gen. 17.1 Mar. 16.16 And in respect of this obligation the manner of the parties is diverse for in respect of God it is his owne free Grace and mercy who bindeth himself to man by his loue and promise in respect of man it is an obligation wholy of right and due The End Generall is a declaration of Gods soveraigne goodnesse mercy and Iustice in our Salvation Particular is mans salvation as farre foorth as faith by it selfe hath respect to mans good though through his owne fault the same bee not alwayes saving vnto him And this is the Substance of the covenant which God made with man after his fall the truth whereof is expressely and perfectly contayned in the olde and new Testament the Law and the Gospell The Manner of administring this covenant was divers according to the difference of the times k Heb. 1.1 wherein a diverse face and forme was put vpon that selfe same substance of the thing The Generall distinction of the times hath two Periods the one of Christ to bee exhibited the other of him already exhibited And that wee may speake of the first euen before Christes comming he administred this covenant diverse wayes according to the manner of the three Ages The first Age was from the time of Adams fall vnto Abraham at which time God expounded no lesse evidently then briefly the whole manner of the covenant in that promise which is extant in the third of Genesis l Gen. 3 15. And this was the Manner of the Promise The second was from Abraham vnto Moses when the promise which hithervnto was proposed vnto all being restrayned to Abraham and his posterity was sealed with Sacraments after that a solemne covenant was added to the promise conditions were layed downe on both sides aswell on Gods behalfe as on mans behalfe And this is properly called the Manner of the Covenant because of the expresse mention of the mutuall obligation m Gen. 7 4 5. c. The third was from Moses vnto Christs comming when God in a more speciall manner disposed declared and confirmed that covenant into the forme of a Testament n Heb. 9 15 16. Of this Testament there are two partes subordinate the one to the other The one Legall and conditionall requiting of man a perfect obedience of the law and vnder condition thereof promising life eternall o Leu. 18.5 Luc. 10.27 which part was as it were a preparation vnto the other according as the Law is the Schoole-master vnto Christ but the other part of that Testament was the Doctrine Evangelicall concerning mans reconciliation with God and his deliverance from his misery by the death of Christ which part was shadowed forth with divers Types and Ceremonies p Exod. 14 20. Heb. 8.8 And this was the Maner of Administring the covenant before Christes comming After Christs birth first at the coÌ„ming of Christ into the flesh afterwards in his administration in the flesh and lastly at his death the old being abrogated hee brought in the new Testament q Heb. 7.17 Heb 9.16 We say abrogated after a sort in respect of both partes of the Testament of the former because God neyther vrgeth nor requireth the manner of perfect obedience of the Law of the latter because the body succeeded the shadowes the truth the figures the thing signified the signes and sacrifices And hence it may bee easily concluded what might bee the difference and agreement of the Law and the Gospell of the old and the new Testament The Agreement is made in the Substance of both for there are no Essentiall but Accidentall differences according to the divers manner of
dispensation wherefore they agree in all the causes In the Efficient Cause for there is the same Author even God by his free mercy and the same meritorious cause even the death of Christ r Ier. 31.31 Rom. 9.7 Mar. 1.15 In the Matter for the thinges promised and sealed vp are the same to witte the Grace and Glory of God Å¿ Rom. 4. â—3 Gal. 3. â—6 In the Forme for in general the maner of administring is the same that is the internall communication of the spirite and the externall communication of the word r Gen. 22.18 Psal 2.22 Mat. 28.19 In the End because the end on both sides is life eternall for the scriptures examples and manner do proue that the Fathers in the olde Testament who were partakers of the same promise with vs had no other end Scripture because the very forme of the covenant and the Prophets the Interpreters thereof make mention of life eternall u Gen. 15 8. Psal 116.15 Esa 51.6 Heb. 11.9 Examples for the Author to the Hebrewes doth testifie that Noah Abraham and the rest that were in the same covenaÌ„t atained vnto that end Manner for they abounded both with the same spirit of faith and with the signs of the same signified thing x 2 Co. 4 13. Ier. 15.6 1 Cor. 10.3 The difference is in the manner of administring and in the circumstances of the disposing In the manner of Administration as well on Gods behalfe as on mans behalfe on Gods behalf for both the internall communication of the Spirite and the externall communication of the Doctrine and Signes was farre more evident and effectuall in the New Testament then in the Olde y Act. 15.8 2. Cor. 4.13 Ier 3â— 31 On mans behalfe for they who were in the Olde Testament had but the Image for the truth absent the shadow for the body but they who were vnder the New haue both the present truth and the perfect body z Heb. 10.1 Adde further that they had Mâ—ses for the Mediatour of that covenant but we Christ a Heb. 8.6 12.24 In circumstances both of time and place Of Time the Olde Testament endured vnto the first comming of Christ the New shall endure from the first vnto the second Of Place for the Olde Testament from the time of Abraham was inclosed onely in a corner of the world but the New passed over all the world b Mat. 10.5.6 Eph. 2.2 Rom. 3.24 OF GODS COVEnant The Confuting Part. Distinctions in Defence of the Efficient Cause I. THe wordes Covenant and Testament are d Homonyma Equivocall Covenant signifieth three thinges First that bargaine made by God with man whether it bee the whole or the partes thereof Secondly aswell al the lawes and holy promises taken vniversally as any speciall commaundement whatsoever or promise added to the covenant Thirdly by a Metonymy the bookes wherein the covenants are written downe Likewise also the word Testament doth signifie three thinges First the meaning of our will concerning that thing which wee would haue to be performed after our death as touching our goodes the Grecians call it a disposing 2. according to the vse of Scripture a compact betweene God man the Grecians tearme it a composition 3. By a Metonymy the books or distinct parts of the Bible II. THe word Covenant is taken eyther absolutely or oppositely Absolutely for the free Covenant both old and new Oppositely for the Legall covenant or the Law it selfe and in the first sence wee here take it but taken in the second as the olde Testament is called in the Scripture the Killing Letter and the Ministery of death so the new Testament is also called the ministery of the Spirite and life III. THe Foundation Condition and Cause of the Covenant when they are pronounced of Christ are in matter the same but do differ in manner for he is called the foundatioÌ„ by way of application the Condition as he is to bee applyed and the cause as he is or was applyed IN DEFENCE OF THE MATTER I. THe Conditions of the covenants on mans behalfe are not Essentiall because both Faith and Workes haue but the nature the one of an instrument the other of a Testimony II. THree distinct kindes of promises doe offer themselues vnto vs in the Scriptures the first is the promise of the covenant of Workes wherein is promised eternall life vnder condition of workes proceeding from the powers of nature the second is of the free covenant vnder condition of Faith the third is of particular promises agreeable to the free covenant vnder condition of the works of Grace IN DEFENCE OF THE FORME I. THe Forme of the Couenant consisteth in Relation for the Relate is God the Correlate is Gods people the foundation is the solemne obligation of the thinges referred each to other II. THere are three principall times before the law vnder the law after the law and there are three notable persons as the captaines of those times Abraham Moses Christ they make not three covenants but onely a three-fold manner of administring one Covenant III. WE must make a difference betweene the thinges substantiall of the Covenant and the thinges accessary those were eternall these temporary IIII. THe dividing of the Covenant into the old and new is not of the generall into the speciall but of the Subject into the accidents and diverse adjunctes make not the substance of the thing divers V. THe new Testament is so called because of a double succession the one of persons for Christ succeeded Moses the other of the dispensation for the Evangelicall Dispensation succeeded the Legall OF THE SACRAments in Generall The parte confirming CHAP. XI THe Second ordinary meane of the execution on Gods behalfe are the seales of the Covenant or the Sacramentes Of these wee vsually and duely holde and expound a two-fold manner the one Generall concerning all the other Speciall concerning each one of the Sacraments Now by the Name of Sacrament which is translated from military affaires to Christian vses wee doe not in the largest signification by a Metalepsis vnderstand every mystery or hidden secret of a holy and divine thing in which sence the Gospell the Incarnation of Christ the calling of the Gentiles are wont to bee expounded in Scriptures Neyther in a lesse generall signification by a Catechresis doe wee vnderstand a divine mystery and vnknowne Symbolicall secret or every such thing as signifieth somewhat else beside the shew which is offered vnto the senses such as are Ceremonies Types Parables Signes and Figures all which because they pertaine to divine matters were called of the old Fathers Sacraments but in a more restrained and most proper signification by the name of Sacrament wee vnderstand a Signe of Grace ordayned of God that hee might both seale vp his benefits in vs and consecrate vs to himselfe for ever for in the signification of Sacrament there is a mutuall respect the one on Gods behalfe offering
some of the Old some of the New Testamēt Those which are of the olde Testament are of two sorts for some were Temporary Accidentall and Extraordinary which God vsed but once or for a certaine time and of these some resemble our Baptisme as the passage through the red sea the deluge the abiding vnder the Cloude some the Lords supper as the Manna given from heaven the water out of the rock some were firme and ordinary the vse wherof was vnto the time of the New Covenant which specially were two Circumcision b Gen. 17 10. Leu. 12. and the Passeover c Exod. 12 3. 2. Chr. 3 5 the one a token Sacrament of entrance and receyving into the Covenant the other of continuance in the Covenant which are called speciall partly because they were the Presidents of the New Testament and partly because they sealed vppe the promise o◠Grace and the application thereof made to every one for which two respects they are distinguished from all other Sacraments which were many in the old Testament The Sacraments of the New Testament are two the one of entrance to witte Baptisme which succeeded Circumcision d Col. 2.11.12 Act. 22.16 1 Pet. 13 21. the other of Nourishment or food namely the Lords supper which the Paschall Lambe shadowed forth e Luc 21.15 1. Cor. 5.8 1. Cor. 11.24 And as all the causes doe most evidently declare the verity of these two sacraments so they manifestly convince the vanity of the rest which commonly are wont to bee counterfeyted For of these two Sacraments God is the Cause Efficient by the worde of Institution that is of commaundement and promise which Efficient Cause the other fiue ambiguously called Sacraments haue not f Mat. 28 19. The Matter that is the signe and the thing signified is exhibited in these two Sacraments the former whereof notwithstanding Penance hath not simply but Matrimony Order Confirmation and Extreame Vnction haue it not by Divine Institution the latter of these none of them hath most neerely whether you respect Christ himself or his merite or his benefites The Forme of a Sacrament is only found in Baptisme and the Supper but the others haue indeede some signification but no sealing or presenting at all The Principall and Secondary end these two Sacraments haue joyntly together the other fiue eyther haue not or haue it severally or dividedly To these are added two conditions annexed to the institution of sacramēts whereof the first requireth that a sacrament be ordinary and perpetuall the second that the vse of a Sacrament bee common to all which professe the same Covenant and the same faith which two conditions doe concur in Baptisme and the Supper but in the others eyther the first of them is wāting as in the Extreame Vnction which onely in the time of the Apostles was as a Signe vsed not in sickenes past hope of recovery but likely to be recovered or the second is wanting as in Matrimony and Order or both as in Confirmation These Sacraments of the old and new Testament in divers respects doe both agree and differ They agree first in the Efficient that is God or the word of Institution Secondly in the g Genericis Naturall parts the Signe and the thing signified Thirdly in the Relation to the thing signified which in both places is the same h 1. Cor. 10.3 2. Cor. 5. Fourthly in the End to witte that they bee visible signes of Gods invisibe grace But they differ first in the outwarde Adiunctes the circumstance of time i Gal. 23 5.6 Secondly in the Manner of Signifiing Thirdly in the Quality of the Signs Fourthly in the Number Measure Poer and Easinesse For ours are for number fewer for profite better for the vnderstanding of heauenly things playner for vertue greater and for action easier OF SACRAMENTS in Generall The Part Confuting Distinctions in Defence of the Name and the signification of a Sacrament against Bellar. Lib. 1. of Sacraments cap 7. I. THe name of Sacrament is taken eyther Generally or Specially generally for every divine mystery Symbolical specially for a divine mystery Symbolical which is ordayned of God for the sealing of faith by the word of cōmandement and promise that is commonly this properly called a Sacrament II. EVery Mystery is not a Sacrament but every Sacrament is a Mystery for of the word Mystery there are three generall significations the first for a secret thing The second for a secrete divine thing The third for a secret divine thing proposed or set forth by certaine outward Symbols Signes and Types And in this signification a Sacrament is called a Mystery and not contrary wise The Places which hee citeth are these Dan. 2 Apoc. 17. 2. Thes 2. Eph. 5. Ans All circumstances doe shew that these places when they make mention of the word Mystery doe signifie not so much the signe of a secret thing as a secret thing it selfe For in the first place not the Image but the dream of the King is called a mystery that is a secret thing and not to be revealed but of God In the second the woman is not called a Sacrament but a secret thing of the woman that is concerning the woman is pronounced In the third Antichristianisme it selfe is called the Mystery of iniquity that is a secret iniquity or a secret impiety In the fourth the Apostles very restraint and limitation doth proue that not the joyning together of the man and woman but of Christ and the Church is called a Sacrament Distinctions in Defence of the Efficient Cause against Bellarmine Lib. 2. De Sacram. cap. 19. I. THe Commaundement of God is considered two wayes eyther as it is given or as it is written as it was given it simply bound men at that time when it was given as it is written it simply bindeth since that time when it was written II. THere is a two-fold manner of the Institution of a Sacrament the one in respect of the Author the other in respect of them to whome it was written given or made in respect of the Author the Institution is alwayes of force whether written or not written but in respect of them to whome it is written it is of force as it is written whervpon also there is vsually a double testimony of the Institution of a Sacrament the one Immediat of the Author the other Mediat of the Instrument or scripture Now vnto vs it is not manifest concerning the will of the Author but by the Instrument or Scripture III. THe Promise is considered eyther as the effect or as the Efficient of the sacrament as the Effect it is sealed with the Sacrament as the Efficient it addeth an assurance of the sealing to the Sacrament For in a divers respect the Sacrament doth both seale the promise and hath the promise concerning the sealing IIII. THe word of Promise in Baptisme and the Supper is expressed and contayned in the words
of the very Institution Neyther must we referre the words of the Promise in the Supper to Christs Sacrifice but to the Sacrament which hee instituted neyther also in Baptisme is the efficacy of the Sacrament simply expressed but the promise given concerning the efficacy V. THe m Concionale word pertaining to the congregation the word of Institution are not opposite but both in Baptisme and the Supper there is the same worde for that which is n Or of Preaching for the congregation in Baptisme the same is of the Institution and that which is of the Institution in the Supper the same is for the congregation VI. IN every Sacrament two things must needes bee distinguished the Substantiall and the Accidentall thereof the one whereof is properly required for the being the other for the well being of the same Now the Preaching of the same is no part of the Essence of the Sacrament but pertayneth to the manner of Administration VII THe Consecration of Sacraments consisteth in two thinges in the Institution or ordinance blessing sealing of the word and in the promise of God himselfe then in the holy vse thereof which is done by prayers and thanksgiving VIII THe chaunge of the Sacramentall word is twofold Substantiall and Accidentall the one properly pertayneth to the sense the other to the wordes and order of the wordes and yet a conclusion from the change of wordes to the change of the Element is of no force because this cannot bee changed without corruption but those may easily be changed the sense neverthelesse remayning Distinctions in Defence of the Cause Materiall I. SIgnes are eyther of things past or thinges present or things to come and they all eyther pointing out or sealing vp or presenting of all which the Sacramentall signes are mixt II. THe signe signifieth eyther the Element or the Action or both wherefore in a Sacramentall thing all that is called the signe which is perceyved by the fences whether it bee seene or heard for the Element is perceyved by the sight but the action by the sight and hearing III. THe thing signified in the sacrament is both a substance and action the substance is eyther properly whole Christ or Synecdochically the body of Christ delivered vnto death and his bloud shed the Action is Gods alone and is eyther Iustification or Regeneration IIII. THe thing and the signes are both offered eyther joyntly and truely in respect of God who promiseth or distinctly in respect of the faithfull to whome without the sacramentall coÌ„munion the thing signified is truely and spiritually given or of the vnfaithfull to whome even in the Sacramentall Communion the Signes indeede are offered but the thing signified is not given Distinctions in Defence of the Forme and Effect of a Sacrament Bellarmine proveth by ten reasons that the Sacraments of the New Law are the causes of Iustification by the worke done Cap. 8. Lib. 2. de Sacram. Ex opere operato I. THe Sacramentall Signes are sayde to bee practicke not for that they worke by the deede done but because they are effectuall Instruments whereby the truth of Gods Grace in Christ is sealed vppe vnto vs and because Infantes are baptized the Sacramentes doe not therefore immediately effect Sanctity for in respect of the Infants Baptisme is properly a Sacrament of entrance as in respect of them that are growne to full age it is a Sacrament of Sanctification not by effecting but by binding II. GOds institution or authority hath â—ot put a power of effecting in the Sacraments which is proper to the Principall Agent but of signifying sealing and presenting neyther hath humane instirution any place in divine matters sith the nature of those things which concerne faith and religion lerneth vpon the alone word of God III. THe Institution and vse of a Sacrament consisteth in two things first in the Relation of the Signe vnto the thing signified Secondly in the lawfull administration and receyving the verity and vertue of the Relation doth wholy depend vpon the Institutor of the lawfull administration God is the Author according to his will but man is the Minster of the same according to the rule of Gods will and his owne calling IIII. THe Sacraments depend vpon God and Christs Passion after a divers respect vpon God as the cause vpon Christs death and Passion as the object for the Passion of Christ cannot properly be called the cause of the Sacrament but the object and the thing signified wherevnto it is carried V. WE are made assured of the remission of sins by the Sacraments through an assurance not absolute but relatiue not from the former but from the latter not by the Principall but by the Instrumentall not properly by effecting but by scaling VI. THe Sacraments the word haue reference vnto faith not after a contrary but after a subalternall manner because as faith is begotten by the word so it is nourished by the Sacraments both are Instruments yet distinct by manner of working VII SAcraments profite not except they bee well applyed now there are two meanes of Application the one outward the other inward the outward are the Signes and the Word the vse of the Signes is perceyved by the touching but the vse of the Word by hearing the vnderstanding of both is required because the Signes and the word not beeing vnderstood doe not profite the inward is faith which bringeth the vse of the Signes and the word to the Soule VIII THe subordinate Instruments of the stirring vp of faith is the word of preaching or the Scripture and the visible word of the Sacrament neyther doth the one disanull the other but rather settle and establish each other Adde further that the vse of the picture and outward Signes of Baptisme is one and of the Signe is another whereas that hath neyther the worde nor promise this both IX THe profite of the Sacraments is both Generall and Particular in a diverse respect Generall in respect of the entrance and the whole outward action Particular in respect of the Application the one Generally is performed by the Signes and the word the other particularly by faith X. THe Difference of the Sacraments of the olde and new Testament consisteth not in the thing signified but in the manner of signifying and other outward Adjuncts and circumstances whereof wee haue aboue spoken The same Point doth Bellarmine proue by eight Testimonies of Scripture Cap. 4. The First Place is of Mathew the 3. Answ There is no difference made between the Efficacy of Iohns Baptism and Christs but betweene the Persons whereof the one by the outward Ministery onely giveth the water as the Signe of the Remission of sinnes the other by the Inward Efficacy giveth the Spirite as the earnest of the thinges signified And hee vseth the future Tense speaking of Christs Baptisme because he hath respect to the very Ministery of Christs Preaching which he was about to take in hand neyther doth the Place
cited out of Acts 19. proue the same power of both Baptismes because they are the words of Paul speaking of them who were baptized by Iohn in the name of the Lord. The Second Place is of Marke the last ver 16. Answ It is there declared not why but who should bee saved and withall it is taught what is the Consequent of Baptisme and Faith The Third is of Iohn 3.5 Ans The name of Water is Equivocall For in the Scripture it is vsually taken in a three-fold signification for eyther specially it signifieth Baptisme or the the outward Legall washing or lastly the very Effect of the holy Ghost in vs. If it bee taken in the first signification the sense is that Baptisme is the ordinary Signe of Regeneration in the Church If in the second the sense is that the outward clensings of the Law doe not profite vnlesse the inwarde purging of the Spirite bee added thereto If in the third the Name of the Spirite is added d Exegetice by way of exposition for that the Efficacy of the outward Sacramentall Baptisme dependeth vpon the Spirite The Fourth is Act. 2. Answere To be baptized for the Remission of sinnes properly noteth not the Effect of Baptisme but the end and scope thereof neyther was the Action ordained to signifie the signe but the signe to signifie the action signified The Fift Act. 8. Answere The Particle By signifieth sometimes Efficiency sometimes the Instrument and sometime the Signe And in this place it is taken Symbolically because the gift of the holy Ghost by the laying on of hands is both signified and sealed The Sixt is the 1. Cor. 10. Answ To partake of one Bread is not a cause but a publicke Testimony that wee are of one Body wherevpon it is called one Bread not in number but by the common notion of a Sacrament to wit representing vnto vs that one mysticall body of Christ The Seventh is Eph. 1. Answ by a Metonymy that which is proper to the thing signified is attributed to the signe because Baptisme is the signe of our Consecration indeed effectuall not by it owne power but of him who being one became all things to vs the faithfull The Eight is the 1. of Pet. Answ Salvation is attributed to Baptisme because it is the visible Instrument of Salvation both by the signifying and sealing Adde further that Baptisme as a Counter-paterne is opposed against the deliverance from the deluge not in respect of Efficacy but of the Consequent or the thing signified Neyther is there a difference properly put betweene the Baptisme of the Iewes and ours but betweene the outward and inward Baptisme for asmuch as the Effect of this is Salvation and Peace of conscience Distinctions in Defence of the END Bellarmine proveth by fiue Arguments that the sealing of Grace and Gods promises is not the End of a Sacrament 2. Cap. 14. Lib. 1. De Sacramento I. THe end of the Sealing of the Sacrament is not eyther that wee may bee taught what are Gods promises which the word teacheth or that wee should more belieue the Sacraments then the promises for the Sacraments are for the promises and not the Promises for the Sacraments but that the truth of Gods promises might bee confirmed and sealed II. THe Essence and nature of Sacraments ought to be gathered partly from the words of the Institutor partly from the properties of a Sacrament that the wordes of the Institutor do include a promise it hath beene aboue sayde that the property of a Sacrament is to signifie and seale the thing promised the Nature of every Relation and the vse of all signes doe evidently proue III. THe vse of divine Testimonies dependeth vpon the will of the Institutor whether they bee Signes or workes which being Subordinate neyther ought nor may bee opposed both are effectuall and haue their vse neyther doth the abuse of the Signes in Hypocrites take away the vse of them but such is the nature of things opposite doth more establish the same in the godly IIII. THe sealing of Gods promises hath respect eyther vnto the Faith of the covenant or vnto the Faith of them that are in the Covenant In Infants the sealing of Gods promise is made properly in respect of the Faith of the Covenant but in them that are of ripe yeares in respect of their faith in the Covenant V. THe end of Sacraments hath respect eyther vnto the Institutor or vnto him that vseth the same the end of the Institutor is that Sacramentes should seale but of the vsers eyther that they vse that sealing according to the will of the Institutor to their owne Salvation or that they abuse them to their owne condemnation Which last end being accidentall taketh not away the proper end whether Principall or Secondary OF BAPTISME The Part Confirming CHAP. XII THe Doctrine in speciall concerning the two Sacraments of the New Testament to wit Baptisme and the Lords Supper is next after added vnto the Doctrine touching the Sacraments already expounded in Generall The word Baptisme according to the manner of the true interpretation thereof doth Generally signifie any washing whatsoever especially the Legall and Iewish clensings and purgings or purifying which is done by water but Particularly it is taken eyther Metaphorically for the Crosse and Martyrdome a Mat. 10.38 which they call The Baptisme of bloud or Synecdochically for the pouring out of Gods visible Gifts wherewith the Apostles were furnished b Act. 15. which they call The Baptisme of c Flaminis Inspiration or most properly for the first Sacrament of the New Testament which they tearme the Baptisme of d Fluminis Water in which last signification it is of vs here taken and defined To wit that it is the first Sacrament of the New Covenant instituted by Christ consisting of things Analogicall to wit the Signe and the thing signified as also of the Analogicall relation of themselues betweene themselues together with their action or working by which they which are in the Covenant are washed with water by the Minister of the Church that being ingraffed into Christ they might bee made partakers of the inward washing of the soule by his bloude and spirite The Efficient Cause of Baptisme may bee considered two wayes eyther as the Cause Instituting or as the cause vsing Baptism instituted or the baptizing After the first manner Christ onely by his holy spirit ought to be called accounted the Author of Baptisme in asmuch as who first instituted Baptisme in the person of Iohn the Baptist whose Baptisme Christ himselfe witnessed not to bee of men but of God and from heaven e Ioh. 1.23 31. and afterwardes confirmed the Baptisme of Iohn instituted with the word of commaundement promise f Mat. 28.19 For albeit as touching the Circumstance and manner of Christs manifestation there was some difference betweene the Baptisme of Iohn and of the Apostles yet in kinde it was one and
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
cited as that of the Councell of Carthage and of Milevitum out of Augustine For those Councels doe treate against the Pelagians who at that time denied the baptisme of children and some are suspected as that of the Tridentine Councell and the Testimonies of the Popes III. INfants ought two wayes to bee considered eyther according to common nature or the singular manner of the covenant and grace that way they are conceived in sin but this way they haue obtayned remission of sinnes by the promise In Defence of the Effects of baptisme against the same Cap. 4 and the rest that follow I. SInne dwelling in vs is by baptisme taken away by three meanes and degrees First because it is not imputed Secondlie because by little and little the body thereof is destroyed Thirdly because in death it shall vtterly bee taken away by the power of the same bloud of Christ wherewith wee are washed in Baptisme II. IT is one thing to speake of the cause of Iustification and another thing of the Instrument thereof lastly an other thing of the sealing the cause is the merite of Christ the Instrument is Faith and the sealing is Baptisme III. THe new and vncertaine devise of the Schoolemen concerning the Character or Marke which cannot bee defaced is with the same facility denyed as it is affirmed chiefly whereas neyther Scripture teacheth nor necessary reason sheweth nor authoritie of Fathers proveth any such Character Adde further that the chiefe reason why Baptisme is not iterated is not the impression of the character but Gods onely Institution OF THE LORDES Supper The Part Confirming CHAP. XIII THe other Sacrament of the christian church immediately instituted of Christ for the perpetuall vse thereof is The Lords Supper whereof though there be divers appellations both in Scriptures and with the Fathers for in the Scriptures it is called The body and bloud of the Lord The New Testament The Communion The breaking of bread The Lords Table The bread and the cup The Communicating of the body bloud of Christ a Mat. 26.28 Luc. 22.20 Act. 20.7 1. Cor. 11.25 1. Cor. 10.21 1. Cor. 10.16 which by the Fathers First it is called a gathering together The Eucharist or Thankesgiving Publâ—â—g Administration Secondly the Latâ—â—â— Offering because of collections and sacrifice for the remeÌ„brance of Christs Sacrifie yet most properly by this appellation Of the Lords Supper the thing it selfe hath most fitly beene expressed and indeed it is called The Supper with respect had both of the thing and of the time because it is a holy banquet of the soule and not of the belly instituted of the Lord and that in the Evening but the Lordes in respect both of the Author who is the Lord and of the End which is the remembrance of the Lord. Now it is defined to be A Sacrament of the New Testament instituted of Christ consisting of the Signe and the thing signified proportionable by an Analogicall Relation and action of themselues betweene themselues whereby the full growne members of Christ and his church are trayned vp and taught in the lawfull vse of the visible signes concerning the true and spirituall communication of the body and bloud of Christ vnto life eternall The Efficient Cause of the Lordes Supper ought to be considered eyther as instituting or as vsing and administring the same that is the principall cause but this is the serving or administring cause The Principall or Instituting cause is the Lord from whome it hath beene customably called the Lordes Supper to wit Christ God and man our onely Redeemer instituting the mystery of his body and bloud by the oblarion whereof hee redeemed vs b Rom. 15 18. 1 Cor. 11.23 Of this mysticall and divine Institution there are two parts Christs Deeds and his Words by the one wherof hee limitted and left an example of Administration by the other a doctrine of Institution Of Christs Deeds wherby the manner of the lawfull publicke office or administratioÌ„ is declared there are three partes according as concerning both signes which Christ receyved he orderly vsed holy and ceremoniall actions c Mat. 26.26 Mat. 14.22 Luc. 22.19 1. Cor. 11 24. The first is Blessing and Thankesgiving for the Scripture vseth those two words the one Mathew Marke vseth the other Luke and Paul both signifying the one selfe same thing to witte how Christ by prayers to God by thanksgiving and all that holy action prepared appointed and sanctified the Bread and Wine to a holy vse that they might bee a Sacrament of his Body and Bloud not by their owne nature but by divine Institution and this is that true Consecration or Sanctification of the Sacrament whereof mention is made among the Fathers The Second is The breaking of the Bread and the powring of the wine into the Cuppe which Christ vsed not onely for the cause of dividing and distributing thereof but for the representing of his death for it is an Essentiall and Sacramentall Ceremony of the Lordes Supper pertayning to the end forme thereof d Mat. 26.26 Mar. 14.22 Luc. 22.19 1. Cor. 11.24 The third is the offering and distributing of the Bread broken and the Wine powred in For Christ gaue not the same to his Disciples that they should distribute but that they should receyue that which was distributed e Mat. 26.26.27 Mar. 14.22 Luc. 22.56 because they were in that Supper not the dispensers of Gods Mysteries but the Guestes But Christ as being the Feast-maker with one labour instituted and with his owne hands dispensed the Sacrament of his Grace and withall sanctified the Ministeriall dispensation thereof And all these Actions are Sacramentall and ought diligently to be considered as farre forth as they are vsed for the signifying and sealing of Spirituall things by divine Institution To these Actions that wee may come to the second part of the Institution Christ added Words whereof some include a Commaundement some a Promise and lastly some an Explication These in Schooles haue vsually been tearmed Preceptiue the other Definitiue and Sacramentall Lastly these Expositiue The Words Preceptiue are those by which hee hath injoyned both vpon the dispensers a necessity of their administration and vpon the communicants a necessity of taking and hath prescribed vnto both a forme of both Administration by his deed whereof we haue aboue spoken and by his commaundement of Imitation ioyned therevnto e Mat. 2 6 26. 1. Cor. 11.24 Of Communicating by a double Precept by the one To take by the other To eate and to drinke The Taking is a Sacramentall Rite prescribed to him that commeth to the Lords Table whereby wee receyue with our hand the Bread and Cuppe of Thanksgiving for it cannot bee gathered eyther from the Story of the Institution of the Lordes Supper oâ— froÌ„ the fashion of Christs sitting down and his Apostles that Christ in the first Supper did put those signes into the mouth of every of the Apostles by which
which not withstanding how needefull it is the Forme End of the Lordes institution as also Tradition doe proue with great likely hood Fourthly they who for heresie or for their dissolute life are lawfully excommunicated for this Supper requireth worthy guests which liue to Christ in Spirit Faith Whence it was that the persons who were excoÌ„municated or did Penance after the Sermon ended were in former time commaunded to goe forth The Matter constituting the holy Supper is two-fold the one Earthly Outward Elementall Visible the other Heavenly Inward and Spirituall wherof that is commonly called the Signe this the thing signified By the name of Signe all that is vnderstoode whatsoever is perceyved by the outward senses in the pure and lawfull administration of the Lordes Supper whether it be the Element or the bodily substance or the action or rite agreeable to Gods institution The Elementall Signes for of the Rites wee haue spoken in the explication of the Efficient Cause are two the Bread and Wine which two albeit materially they are distinguished yet formally and perfectlie as the Schoolmen speake they make but one Sacrament now they so make it that neyther more nor fewer bee required for the entirenesse and perfection of this Sacrament Not more because all refreshing or feeding is by them performed and ours in Christ is perfectly noted forth Not Fewer because if the one fayle or be wanting the Sacrament of perfect refection is taken away And in this defect Offence is committed in the maiming of the Elements or in the communion vnder one kinde onely against the Lords Institution the Apostles Tradition The End and Dignity of the Sacrament and lastly against the Orthodoxall consent of the elder Church Christs Institution because if you respect eyther the action of Christ and of the Apostles in the first Supper both were given and both were receyved or the wordes First Preceptiue of both they include a commaundement Take and Drinke Secondly Definitiue they are pronounced of both the Bread and the Wine This is my body and this is my bloud Thirdly Expositiue In both they propose a promise o Mat. 26.28 Mar. 14 24. Luc. 22.20 Apostolicall Tradition because the Apostle by the authority of the Lord injoyneth vpon the whole Church of Corinth a necessity both of eating the bread and drinking the wine Which p 1 Cor. â— 11.25.26 Tradition that it was proposed not to one age but to all ages to bee observed The consequence of the Text doth easily proueq. The End and Dignity of the Sacrament because the end is to seale the perfect refreshing of vs in Christ which by the cutting off of the other Signe is made vnperfect but the dignity is to set forth the grace of that covenant after a more evident manner then in the olde Testament it was set forth vnto those who did all alike partake of the Paschall Lambe and of the water out of the rocke as the Story and Paules eplication teacheth r 1. Cor. 10.1 2 The Orthodoxall consent of the elder Church because all that ancient and purer Church judged that the communication of both kinds did not pertaine to the Cleargy onely but to the Laiety aswell It knew nothing of Concomitancy which from the bad costome of the Eucharist dipped in the Wine spruÌ„g forth aboue a thousand two hundred and twenty yeares after and afterwards was coÌ„firmed in the Councels of Constance Basil and Trent Now by the name of Bread Wine we specially and properly vnderstand those Elements which by those words are wont amongst vs to bee noted and pointed out To witte being Pure and Common Pure that they be not mingled or confounded together eyther by dipping of the bread in the wine or by adding the same together with the Wine Common or Vulgar that they bee such as are in common vse to wit lest by the matter colour and taste of those signes any superstition should bee bredde in the heart or mind The Thing signified or the matter inward and spirituall in the Supper of the Lord the neerest and principall is the body and bloud of the Lord That as it was crucifyed or broken This as being powred out Then the Secondary is the most strait copling of Christ with vs by faith by the meane whereof wee are made partakers of Christes owne person and all his benefites The First or Principall in the Supper is the Body and Bloud of the Lord both as touching the Substance and as touching the singular Attributes of the Substance As touching the Substance because wee aâ—e made partakers of the true and Essentiall body and bloud of Christ though after a spirituall manner of receyving Å¿ 1. Cor. 10 26. for albeit the Supper be an eating of the body yet it is not bodily but spirituall not in respect of Essence but in the manner of communicating and the spirituall efficacy of nourishing for the Spirite of man by faith alone receyveth the body and bloud of Christ and with them really for even spirituall actions haue also their reallity is nourished to a spirituall life by the effectuall working of the holy Ghost Neyther doe wee exclude whole Christ from the Supper t Gal. 3.27 Rom. 6.3 sith by the denomination of his body and bloud the whole humanity of Christ nay his whole persoÌ„ is synechdochicaly vnderstoode because neyther the humanitie without the Divivity not the Divinity without the humanity nor both without their common Subject can bee a mediatrix The reason of which Synecdoche is that albeit he be the one and the same who suffered for vs even Christ God and man yet suffered he not in the very Divinity but in the Flesh for therefore as sayd Augustine was Christ borne that being man hee might deliver men and being mortal hee might deliver mortall and dead men from death The Particular Attributes of this Substance are the crucifying of his body and the powring out of his bloud u 1 Cor. 11.14 Luc 22.19.20 and the fruit of the merite of Christes Sacrifice conjoyned with these to wit Remission of sinnes Sanctification Redemption whence it is that in the Scripture the whole obedience of Christ and all the benefits thence proceeding haue vsually been signified by one word Death x 1. Ioh. 1.7 1. Pet. 1 19. Mat. â—0 28. The Secondary thing signified in the Supper is the most straite vniting conjoyning of vs all into one mysticall body both with Christ and among our selues y 1. Cor. 10.16.17.12.13 for as wee are tyed among our selues by the holy band of the same faith and brotherly loue as the members of the same body so by the true eating of Christs body wee are most straitely conjoyned with him and from him as from the head life issueth vnto vs as vnto his members z Ioh. 6.5.7 By the meane of this vnion it commeth to passe that wee bee made partakers both of the benefits of Christ and of his
God and man yet wee must not stay in the very signes neyther are the eyes of faith to be lifted vp to the place of the bread but vnto heaven x Col. 3.1 That this popish Adoration is Idolatrous both in it selfe and in the Adiunct Ceremonies wee proue divers waies In it selfe by three Arguments drawne from the cause from the manner and from the kindes of Adoration for seeing the cause of the Adoration of Christ is proper in his God-head for nothing is properly to bee adored but that which is God the worshipping eyther of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be translated to the outward signs theÌ„selues without manifest sacriledge then seeing the manner of Christs adoration requireth that neyther the person be divided nor the natures equalled or the difference of them takeÌ„ away the bread cannot at all bee worshipped or the bodie in the bread but either the nature and the properties thereof should be confounded while the presence of Christs bodie is judged to bee in the bread or that which is not fitte for a humane nature but in regard of the person should Idolatrously bee attributed not onely vnto him simply and as touching himselfe but also vnto his Sacrament Lastly seeing there are two kindes of Adoration Praying Thanksgiving neyther of them can be applyed to the bread neyther properly nor Sacramentally whereas both belong to Christ as being God and man In the Ceremonies it is idolatrous whether you respect the reserving of Reliques the inclosing or carrying about or the Elevation of the Eucharist for albeit there were certain beginnings of these ceremonies in the ancient church yet seeing they were prescribed neyther by Christ nor his Apostles or observed in the most ancient and purest church they were for the good cause taken away in the churches of the Gospell OF THE LORDS Supper The Part Confuting Distinctions in Defence of the Interpretation and signification of the NAME I. THe Supper of the Lord signifieth eyther the signe or the action that is eyther it is taken Relatiuely or Absolutely Being Relatiuely it signifyeth the Symboles or Signes of Gods grace Absolutely taken 〈◊〉 signifyeth the whole Action comâ—â—sed of the visible and corporall 〈◊〉 â—ing of the Signes and of the invisible and Spirituall receiving of Christ and his benefites II. THe Lords Supper is considered eyther abstractly as touching it selfe or applyedly in the lawfull vse this way it is properly called a Sacrament that way it is not but abusiuely and improperly III. THere are fowre formes of speaking concerning the Supper of the Lord the sense whereof and manner of vnderstanding them is the same the First is wherein the Name of the thing signified is layed on the Signe as the Supper is the New Testament The 2. wherein the thing signified of the Supper in respect of the effect and efficacy thereof is given to the Signe as the Supper maketh vs partakers of the new Testament Thirdly wherein the offices of the signes are expounded in their proper signification as the Supper is the signe of the Covenant The fourth when in the lawfull vse of the Supper the Sacrament is conjoyned with the promise of grace as he which receiveth the bread and wine worthily shall eate the body and drinke the bloude of Christ Distinctions in Defence of the Efficient Cause principall and First for the Subiect of Predication against Bellar. Lib. 1. De Sacra Euchar. Cap. 10. I. THe Pronounes demonstratiue and Relatiue aswell with the Greekes as Latines doe not alwayes according to rule agree with the substantiue following but sometimes also with that which goeth before and contrariwise not alwayes with that which goeth before but with that also which followeth Moreover the thing which is only a note in the vniversall and not in the particular according as bread was in the Supper is most vsually vttered by a Nowne vniversall of the Neuter gender II. THose things which are to be vnderstoode Tropically according to the nature of a sacrament ought not or may not be properly and simply taken Now there is a double Trope in the proposition touching the cuppe for by a Synechdoche the cuppe is put for the wine in the cuppe and by a Sacramentall Metonymy the Effect of the thing signified is given to the Signe In Defence of the whole Predication to Cap. 9. I. THe Stile of Scripture doth most manifestly proue that the Sacraments of the olde and new Testament as also Testaments compacts and covenants are found to haue beene instituted in Figuratiue wordes and the precepts to haue beene vttered Figuratiuely II. AN Argument drawne from a Figuratiue speaking to the obscurenesse of the same is inconsequent for it followeth not that if it be Figuratiue therefore it is not perspicuous or on the contrary if it be perspicuous that therefore it is not Figuratiue III. THe Testimonies of the Fathers are Sacramentally to be taken that is to bee expounded according to the maner and Trope which is agreeable to Sacraments Whence it is that they all haue judged that Christs words are to bee expounded not according to the Word spoken but according to his meaning IIII. THe appellation of the Word spoken or the sence of the wordes is taken sometimes in a larger and sometimes in a straiter signification in a strayter in regular Predications in a larger in those which are Figuratiue Wherefore in the very wordes of the Supper we retayne the very word spoken but sacramentall wherein not so much the letter and the sound of the words as the sure and certaine meaning thereof is to bee followed to wit that which may agree with the nature of a Sacrament Of the Wordes of Consecration against Bellarmine Lib. 4. Cap. 13. I. THe wordes of the Institution of the Lords Supper are of two partes some are the words of the Evangelists and some of Christ himselfe those are not onely recited as a history but doe admonish as well the Ministers as the Communicants what Christ did what he commaunded likewise to bee done of both These serue for consecration yet so that neyther the rest ought to bee omitted nor consecration bee circumscribed with foure or fiue wordes onely or lastly Prayers and Thanksgivings bee excluded seeing as well the former as the latter words of the Institution doe finish the consecration and the Substance of Bread and Wine is not changed by a certaine hidden vertue of those few wordes but on the contrary the consecration which is made in the Eucharist is called in the Scriptures a hallowing with thankesgiving II. THere was a double respect of the Apostles in that first Supper one of Pastors and dispensers of Gods misteries but the other of the church or the vniversall company of the faithfull which they represented in the first respect the commaundement to Doe ought to bee referred to all that which Christ did concerning the bread and wine in the second to all that which the Communicants ought to
doe in the lawfull vse of the Lords Supper but by neyther of both ways is that Popish consecration proved III. OVr Consecration Christs differ not in Substance but in degree for that which is Christs is nothing else but an appointing or dedicating of the bread and wine to the holy and divine vses made by the word of Institution according to his Free will but that which is ours doth all and wholy depend vpon the verity power and ordinance of God not vpon the secret recitall and muttering of wordes IIII. THe will of Christ consecrating is not to bee separated from the Sacramentall manner and Rite of consecration because as the one is the cause Efficient of the consecration so the other also is the materiall and formall cause thereof If you respect the Efficient Christ consecrated it with his will alone if the materiall and formall he consecrated it with the solemne word of Institution and with those Rites of dispensing which hee himselfe vsed commaunded vs to vse V. TO doe this in the Institution of the Supper is not to consecrate the outward signes or symboles but to doe all that which Christ commaunded his Disciples to doe Neyther did Christ vtter these wordes This is my Body to the end hee might consecrate the signes for he vttered them after the blessing breaking of bread but that he might declare vnto his Disciples the manner or nature of the Sacrament VI. THere is no change made in a Sacrament by vertue of the wordes but of the divine Institution and ordinance And that which is made is not made in Substance in quantity or in naturall qualities but in relation onely that is in vse and office Neyther doth eyther the custome of the church proue any other thing which vsed a shewing holding forth of the Eucharist not for adoration but eyther that they might prepare the people to the communion or that thereby out of the offering of private men a certaine part being set aside for the peculiar vse of the Sacrament might be shewed or the costom of the Greeke Fathers who never vsed this Rite of Elevating since the beginning vnto this day VII IT is manifest that those words which were not spoken over the bread or to the bread but to the Disciples communicating were spoken to instruct the people and not to change the breade neyther doe the most auncient Lyturgies gaine-say this which joyne together the wordes of consecration with the whole action of the Lordes Supper or doe the Fathers who when they affirmed that the Eucharist is made by a mystical Prayer by calling on the name of God by solemne blessing by thanksgiving or some certain consecration had no respect to those fiue wordes alone and that they with them would not haue consecrated the bread of the Sacrament by any Substantiall change their owne most evident expositions doe plainely shew In Defence of the Matter constituting the Lordes Supper and first against Concomitancy Bellar. Lib. 4. Cap. 21. I. AN Argument drawne from the hypostatical vnion of God man and that which is naturall of the Flesh and the Soule to concomitancy is of no force because it is one thing to treate of flesh and bloud which are things substantiall and entire partes of humane nature but another thing as they are given vnto vs for meate and drinke according to the voluntary and Testamentall disposition of Christ neither is therefore the Hypostaticall vnion of God and man broken which was not broken in death howsoever the soule and bloud were separated from the body II. THe spirituall eating whereof onely the order of the Text in the Chapter cited sheweth that mention is made ought to bee distinguished from the Sacramentall eating whereof here the question is neyther ought that which is spoken Synecdochically of eating in some places be taken exclusiuely seeing also in other places there is very often mention made of drinking III. FRom false ambiguous and impertinent Principles a false ambiguous and impertinent consequence is drawn Now the first Principle is false for we doe not acknowledge any reall or visible presence of Christs body bloud in the Supper In respect of the signes it is wholy Sacramentall in respect of the thing signified meerely spirituall IIII. THe second Principle is ambiguous because the body and bloud of Christ are two wayes considered one way as they are the partes of Christes humane nature all which being vnable to bee sundered liveth glorious the other as they are represented vnto vs Sacramentally in this action of the Supper to witte as both the body was offered vnto death for vs on the crosse and his bloud out of the body powred forth for the wordes added to the Institution doe plainely testifie that the body and bloud of Christ as things separated in the sacrifice of the Crosse are offered and exhibited vnto vs in the Supper V. THe third Principle is impertinent and different from the question now in hand because wee treate not here eyther of the vniversall presence of Christs Divinity which pertayneth nothing to the speciall kindes for if the adversary vnderstand the presence of nature Christ shall bee aswell any where else as in the Supper because he filleth all things if the presence of grace he affirmeth nothing that is proper to the bread but what pertaineth to all the faithfull or of the Hypostaticall vnion of the two natures in respect wherof notwithstanding we wil never affirm that the Divinity of Christ is with his humanity by a Concomitancy because that were a Nestorian heresie VI. THe Fathers which are cited eyther spake Synecdochically by the body vnderstanding the whole humane nature of Christ as Cyprian Hillarie Ambrose or of the whole person wherof in the Supper we are made partakers as Basil Hierome Chrysostome Origen the Nicene Synode or Sacramentally they vttered that of the signe which is proper to the thing signified as Augustine Cyril both he of Ierusalem and that other of Alexandria VII The body of Christ vnder the shew of bread is Sacramentally offered vnto vs in the Supper as it was crucified and broken and his bloud as it was shed for Christ instituted the Supper for a remembrance of his death and yet is not his carkasse eaten because Christ by his death purchased merite of life for himselfe and his VIII It is one thing to speake of the body bloud of Christ as touching themselues and another thing according to the manner of a Sacrament as touching themselues the bloud of Christ cannot bee plucked from the body that was done once on the Crosse but as touching the nature of a Sacrament they ought distinctly to be considered partly because in the Supper they represent that vnto vs which was once done and partly also because the perfection of our refreshing in Christ is exhibited in the eating of Christes flesh and in the drinking of his bloud IX MIracles are not to be drawne into vse and rule because every
Sacramentall Trope For as Christ sayed This is my Body when he gaue but the signe of his body so our bodies are sayed to bee cherished nourished and fed with the body and bloud of Christ when in very deede they are nourished with those thinges which are the Signes of the body and bloud of Christ VI. THe Fathers who spake of the Adoration of Christs flesh treated not of that which was done in the mystery but in the celebration of the mystery for that flesh hypostatically vnited to the eternall Son of God is rightly adored of vs as oft as the Supper of the Lord is celebrated VII THe Fathers who required of Communicants a feare trembling and faith did not put any essentiall change of the thing signified into the signes but they required a certain feare least the signes for their vilenes should be contēned but faith they required that that thing which is not seene might yet be beleeved and by faith receyved VIII THe Fathers who affirmed that a myracle was wrought in the Eucharist vnderstood no miraculous Trāsubstantiation of the bread into the body of Christ but the majesty of this mystery which they compared with the greatest miracles and by a Catachresis called it a miracle because by a wonderfull and incomprehensible manner God worketh in the hearts of the godly as oft as by a true faith they celebrate this mystery Of the Presence of Christ in the Supper against Bellarmine Lib. 1. Cap. 1. I. FIgures are eyther so called oppositely as they are opposed to the body as also shadowes to the Image or Relatiuely as in generall they figure signifie some thing else besides that which is seene In the first signification the Figures of the olde Testament are not opposed to the sacraments of the New but to the fulfilling of those things which were prefigured in the second signification the Figures or Sacraments of the old Testament are badly opposed to the Sacraments of the New Testament whether as touching their quality or as touching their excellency Because albeit by the word of Institution they agree in the generall partes the Relation and the end yet they differ in the measure vertue and easinesse of signification In which respect the Sacraments of the New Testament are saide to bee more excellent then the Sacraments of the Olde Testament II. AGainst Bellarmine cap. 5. 6. The Sermon which treateth only of the matter of the Sacrament and the communion thereof and not of the Signe as the very sence of the place the Interpretation of Christ the Analogy of Faith doe most evidently proue cannot proue the reall presence of Christs body vnder the formes or kindes of the Signes for the Spirituall eating is to be distinguished from the Sacramental because that is internall and invisible this externall and visible and though it bee granted that in that place there is speech made of the Sacramentall eating yet the foure arguments which are from thence drawne cannot proue that presence Not the First because the bread Synecdochically is taken for meat and the meat Figuratiuely for the flesh of Christ Wherefore in the place cited the bread is not the Subject but the predicate of the flesh Not the Second because Christ by correcting reproved and by reproving corrected the Capernaits and his Disciples as verse 61.62.63 doe evidently shew Not the third because the wordes of eating and drinking are taken Figuratiuely and as the Text declareth they are of the same force with these maners of speaking to belieue in Christ and to abide in Christ Not the Fourth because Christ confirmeth his censure before going shewing that then they shal consider their error when they shall see the sonne of man ascending III. THe Arguments which in cap. 9.10 are taken from the words of the Institution are aboue confuted in the distinctions of the Efficient cause IIII. THe three arguments which are drawne out of the 10 chapter of the former to the Corinthians haue no consequence not the first because it is a fallacy of that which is not the cause as the cause For the blessing or consecration is not the cause of the Sacramentall conjunction of the thing signified with the Signe but the Institution onely and the divine ordinance declared and confirmed by the blessing Not the Second for the breaking which is properly sayde to bee of the bread is improperly and Figuratiuely spoken of the Body Not the Third because the word Communion signifieth an Vnion ioyning together in fellowshippe properly of our persons with the person of Christ beeing indeed that same which is spirituall supernaturall if you respect the manner yet reall and true if you respect the bound and object thereof V. LIb. 1. cap. 13. The argument which is taken out of the 11. chapter of the former Epistle to the Corinthians concludeth nothing because the apostle treateth not of the eating of his body but of the outward receyving of the bread and wine which indeede with the former is conjoyned in the lawfull vse thereof but in the vnlawfull vse of them that communicate vnworthily is alone and yet maketh the communicant guilty of the body and bloud of Christ because the vnworthy taking and handling of the signes redoundeth vnto the reproach of the thing signified VI. THe Testimonies of the Fathers which are alleadged throughout the whole Second Booke we haue aboue answered VII LIb. 3. cap. 3. The profes which are alleadged from the omnipotency of God doe inferre no corporall presence of Christ in the Supper Not the First because the omnipotency of God excludeth both things contrary to his nature and things contradictory and not to be able to doe those things is not a point of weakenesse but of infinite power and constancy Not the Second because his first apparition was heavēly which nothing furthereth the presence of Christ on earth The second was in the night which appeared not to the eyes but to the minde Not the Third because the Fathers treated eyther of the presence of Christ as touching his person as Chrysostome or of the Sacramentall presence of his body in the Supper as Ambrose or of the effect of the eating of his body as Cyrill and Theophilact or lastly they spake Hyperbolically as Augustine Not the Fourth because to reason from the divine nature to the humane and from the one part of man which is spirituall to the other which is corporall is even proportionally inconsequent Not the Fift because it is one thing to treate of the mysteries which goe beyond Nature but another thing of the miracles which overthrow nature Not the Sixt because of those things which are equally vnited the one cannot be any where else where the other is not or may not be and to attribute to Christ two bodies equally vnited were a monstrous thing VIII CAp. 6. Lib. 3. The proofes which are taken from the illocality of the body are false The First because the consequence is of no validity from a
not by naâ—ure as once the posterity of Aaron the Levites but by Ordinance and Institution But the Office of these Instruments â—s to administer the affaires of the Church according to Gods prescriptiâ—n Now the affaires of the church doe â—oncerne eyther the Doctrine or the â—ignes and Sacraments or lastly the â—cclesiasticall Iurisdiction and Disciâ—line of the Church Wherefore the â—ffice of all Ministers is contayned or â—ounded in the administration of Doâ—trine Sacraments and Ecclesiasticall â—overnement The Administration of Doctrine â—onsisteth in two partes in the assertiâ—n of the truth and in the contrary reâ—â—tation of falshood the right object of â—oth is the word of God y 2. Tim. 2 15 Tit. 1.9 The Administration of Sacraments hath two considerations one of the Persons to whome the Sacraments eyther ought or ought not to bee administred The other of the Manner that they bee wholy conveniently and intelligently administred Wholy as touching the Substantiall and Conveniently as touching the outward quality and forme Intelligently as touching the common Edification of the Church z 1. Cor. 1.23 Luc. 22 19 The administration of Ecclesiastical Discipline is chiefly exercised in two thinges in the punishing of faults and in the execution of Ecclesiasticall judgements as afterwards wee shall shew more at large a 1. Cor. 5.4 2. Cor. 2 8 The Matter of the Church hath respect eyther of the parts or of the Subject The Partes of the Church generally and materially are two The one Superior the other Inferior That 〈◊〉 the head of the Church to which the church is subject and from which alâ— vertue 〈◊〉 into the Church This is the body vnto which the members among themselues and with the head are vnited for the mutuall relation of these partes the one to the other maketh an essentiall manner or nature of the church But particularly the entire parts of the church Invisible are two according as there is vsually had a double respect of this church the one in the Beginning and progresse the other in the Perfection thereof that is commonly called the Militant this the Triumphant both which as touching the Essentiall nature of the church it selfe are but one albeit for the difference of the qualities which are in these partes they are as touching the place very diversly distinguished so that the one is in heaven which triumpheth and the other on earth which is in warfare b Heb. 12 22. Apoc. 21.2 Eph. 6.11.12 but of the church Visible as it is so considered there are two maine partes the Guides and the Flockes the Instructers and the Learners though extraordinarily it often happeneth that the one part is separated from the other the essentiall forme of the church it self still remayning The Subiect of the church Generally is Mankind c Mat. 28.19 Ioh. 10.16 Rom. 1.16 of which partly some are called dayly by the grace of God whosoever are ordained to life eternall and partly others are also called who being convicted of the grace offered might become for ever inexcusable But Particularly the Subject of the church visible are all those in generall which are called and outwardly professe the same faith in which common assembly of the church not onely the godly and elect are but also the vngodly and reprobate Those as touching the verity of the inward and outward forme these according to the shew and resemblaÌ„ce or counterfeiting of godlinesse Those Elect and called these called onely not elect Those the liuely these the dead members of the church d Luc. 8.13 Mat. 22.14 but of the church Invisible are they onely that are predestinated to life who indeed are inwardly affected with the calling of God and perceiue the same by faith according to the election and operation of Grace e Rom. 8.9 Eph. 1.23 Ioh. 14.23 Neyther are eyther the newly catechised Novices though yet not baptized nor those which are excommunicated if they repent excepted out of the visible church not those because albeit they haue not as yet receyved the outward signe yet being indued with faith and baptized with the inwarde Baptisme they ought to be taken for the members of the church according to the perfection thereof Neyther is it lawfull to exclude those from the communion of the church whome the Scripture doth not exclude from the communion of Salvation Not these because as they were conditionally excluded till there be hope of repentance so they must conditionally bee of the Church Now all Reprobates and those that liue wickedly without any pricke of conscience are excluded because whether they seeme to bee inwardly of the church or whether they are outwardly of the church yet they haue beene alwayes separated and continued so from the vnity of this church For this church is the communion of Saintes the Spouse and body of Christ without blemish the Temple of God the holy city c. The Forme of the church both generally according to it selfe wholy and specially according to the double notion thereof ought to be expounded as hath beene done in the causes precedent Generally the Forme of the church is two wayes considered Severally in it selfe and the Efficient cause thereof or ioyntly in her Subject After the former manner the Forme of the church is that divine and precious calling wrought in heaven according to the purpose of Gods will wherby hee decreede from everlasting the communion of himself with the church and of the church with himselfe in his beloved Sonne e Eph. 1.4.5 Ioh 10.27.48 Rom. 8.30 After the latter maner the forme of the church is a divine and gratious calling whereby the church of God is in this world fashioned and waiting vntill after the course of her calling here consummated it be advanced in Christ Iesus to the fruition of the heavenly calling And of this calling as the nature as touching it selfe is most perfect so the manner of the same is also two-fold the one immediate the other mediate that which God by himselfe maketh through the vertue of his Spirite this which he maketh outwardly by speech signe or working ordinarily or extraordinarily as it pleaseth him to make it known vnto men Specially the forme of the church Invisible is an effectuall and inwarde calling and by vertue of that effectuall calling that communion of Saintes both with their head and of themselues each with other g 1. Ioh. 1.12 And of this calling as the nature in respect of God is perfect so the inward and effectuall meane thereof is two-fold the Spirite and Faith the one in respect of him that calleth the other in respect of him that is called by the one God offereth and conferreth the effectuall calling by the other wee take holde of that which is offered and make answere to Gods calling for it is needefull that these two concurre together that the calling bee effectuall to witte the calling of God by the vertue and efficacy of his Spirite and our correspondent
same pertaineth to a Divine and to the Principall end of Divinity which is Salvation is generally limitted as it were within 2. boundes of places and times for wee must necessatily know and discerne a double estate of man the one in this life while hee is in the way the other after this life when hee shall attayne to the last Gaole eyther of felicity or eternall death In this life wee are wont ought to consider a double estate of man according to the distinction of the works which indeede passe from God to the creatures by an outward and temporall action the one of nature the other of grace that belonging to man as he is naturall as touching himselfe this as hee is to bee advanced by the grace of God aboue his nature and naturall condition The Former State of man in this life which is according to nature ought to bee discerned and distinguished according to the divers condition and consideration of Nature Now the Nature of man is two wayes considered one way according to his Beginning and first Originall condition and creation the other way according to the Change and Corruption which followed after as man fell from his Naturall goodnesse by his owne mutability and fault into the evill of Nature and guilte or sinne wherevpon there ariseth a double Estate of Man in Nature the one of Integrity the other of Corruption OF THE STATE OF Integrity or first Creation of MAN according to the Image of GOD. The Part Confirming CHAP. II. THe State of Integrity or the first creation of man before his Fall is a singular worke of God in Nature whereby hee made man a Reasonable creature being of a compound or double nature according to his Image for his owne glory and the good of Man himselfe The Efficient Cause is Iehovah Elohim The Lord God or God in the Plurality of Persons and Vnity of Essence for there is but one finishing or perfecting of the worke of one Essence though according to the distinction of the persons the order of working is distinct For the Father created by the Sonne through meanes of the power of the Spirite himselfe Now God effected it both by a cōmon consultation will and consent going before a Gen. 1.27 and by a manner of of effecting or creating partly immediate if you respect the soule which God of nothing created by infusing and infused by creating b Gen. 1.7 partly mediate if you respect the body which was brought forth from a matter pre-existent The Matter or Subject of this first estate is humane nature endued with all perfections which in thēselues might befitte for a thing created according to the condition thereof Now whereas wee call it a matter wee vnderstand not onely that which is incorporeall or the corporeal onely but that which is composed and as it were tempered of both for there are two essentiall partes of this Subject or humane nature whereof wee treate the Body and the Soule the truth whereof ought to be discerned and distinguished by their first Beginning Substance and Qualities By their first beginning because the bodies of our first Parents were created of a matter preexistent or having a fore-being eyther neere as the body of Eue of Adams ribbe and the body of Adam of the dust c Gen. 2.7 22. 1. Cor. 15.45 or remote of the 4. Elements which Synecdochically are vnderstoode by the name of earth as being an Element for substance and quantity predominant but the soules were created of nothing by the vertue of Gods infinite power as after the same manner God createth new soules in every body for they are not brought forth from the body d Per traducem by derivation but are brought into the body by creation e Psal 33.14 Zach. 12.1 Heb. 12.9 nor are they forced out by the power of the matter as other living creatures as well perfect as imperfect for they are simple spirites which are neyther divided nor changed nor corrupted By Substance because the bodies are compound substances furnished with diverse Organes or Instruments by which the soules exercise their powers and faculties but the soules are substances both simple and immateriall for being compared to other materiall thinges they consist of no matter and that they haue not any materiall matter their beginning and originall hath taught as also immortall not absolutely by themselues by the Law of nature or composition for God alone being life it selfe is by himselfe immortall but by the grace of God the creator and his divine will which created the same to be such that though it had a beginning yet it should not haue an end f 1. Tim 6.16 Luc. 16.22 23.43 By Qualities because even their bodies had also an incorruptibility not in their owne nature absolutely for everything composed of contraries is corruptible but by Gods grace whereby man was able as touching his body not to die vnlesse through his g Gen. 3.19 Rom. 5.12 Iac. 1.15 owne fault hee had voluntarily brought on himselfe the first and second death also a Bewty so that there was not any Infirmity or deformity but a convenient proportion and a most godly well ordered constitution but the Soules which are humane and as they are so had two principall faculties the vnderstanding and the will according as the obiect of them is two-fold to witte Being and Goodnesse to which faculties as beeing Subalternall all the other are referred For the vnderstanding apprehendeth Being and Truth the vniversall indeede by it selfe but the particular by sense The Will inclineth forward to good which because it is in the things them selues it doth not properly draw and take vnto it the very things but is drawne of them The Forme of this first Estate of man is limitted in the condition and consideration of the Image of God according to which man was created Now we call the Image of God that likenesse whereby man resembleth the nature of his Creator after a convenient manner of his nature partly in the soule properly partly in the body because of the Soule Last of all partly in the whole and entire person by reason of the vnion of both In the Soule whether you respect the Nature thereof and the faculty of substance or the Faculties or lastly the qualities of the habites wherby they are perfected The Substance of the Soule resembleth the Nature of God according to her condition and the measure of the condition for three causes first because as that so this also is one though it cōsist of many faculties as her essentiall partes For of one singular thing there is but one substantiall forme Secondly because as that is so also is this simple spirituall immateriall Simple in respect of the materiall i Act. 17.26 Spirituall in respect of the bodies k Gen. 2 9 Immateriall in respect of Originall l Gen. 2.7 Thirdly as that is so is this also incorporeal
which is OF CORRVPTION CAP. III. AFter this first state of Integrity the second which is of Corruption by and by succeeded and followed It is The Condition of Man whereby in turning away goodnesse from himselfe and himselfe from goodnesse and in estranging the same into the contrary hee by himselfe as touching himselfe wholy perished And this condition ought two wayes to bee knowne according to the quantity and quality thereof For first wee are to see concerning the corruption which man procured to himself through his owne fault and naughtinesse then concerning the power of man which after that corruption remayned in Man The place concerning Sin containeth and expoundeth the Doctrine of Corruption but the place concerning Free-will containes and layeth open the doctrine of Mans Power OF SINNE The Part Confirming CAP. IIII. SINNE by which name the quality of humane Corruption is wont to be expressed is in Generall defined to be a Ioh. 3.4 a breaking of the law or iniquitie that is a Defect or want of that lawfull good which was given to our Nature by God whereby man declining from good and inclining to nothing but to evill is made guilty of Gods wrath and damnation and everlasting punishment but in Speciall it ought three wayes to bee distinguished defined and through the causes to bee expounded For there are three degrees of Sinne the Beginning of it was in Adam the Propagatton from Adam in vs and the Effect of the same from vs Wherefore wee must by order consider together of the Sinne of Adam Original Sinne and of Actuall Sinne. The Sinne of Adam is an act of disobedience in Adam as in a singular individuall person and generall beginning of all men whereby by violating the Law of God hee destroyed both himselfe and his posterity for ever b Gen. 3. Rom. 5. 2 Cor. 11.3 Originall Sinne is an hereditary vitiousnesse whereby for the disobedience of Adam all men from him either propagated or to bee propagated are made guilty of both euils both of sinne and punishment c Psal 51.7 Eph. 2.3 Rom. 5.12 Actuall Sinne is an iniquity and Lawlessenes whereby wee swarving or going awry in our actions from the straitenesse of the Law dayly increase the guilt of sinne and punishment d Mat. 12.34 Iac 1.13.14.15 Rom. 7.8 The Efficient Cause of Adams sinne or the beginning thereof may bee noted to bee two-fold according to the former and the latter Actiue as wee distinctly speake and Actuall The Actiue beginning is a naturall power to both opposites the morall good and evill e 1◠Tim. 2 13. Rom. 5.12 The Actuall whereby through the act of disobedience the will of man abused that his power to evill lost his power to good and alienated the same into the contrary f Gen. 3.6 Rom. 5.19 Ecle 10.15 The Efficient Cause of Originall sinne ought to bee considered and discerned by three wayes and degrees for there is a double outward cause one inward The outward neerest cause is the actuall sinne of Adam who was as the mediate and common beginning of whole humane nature g Rom. 5 12.19 but the Remote was the justice of God which God had shadowed in nature and expressed in speech plainely vttered or in the word Enunciatiue h Gen. 3. The inward Cause is the very Law of Nature originally passing of which law God layed downe a double ordinance By the one hee commaunded a propagation absolutely by the other hee threatened a punishment conditionally with the former he furnished both man in man Nature with the latter man only Hence it came to passe that by that ordināce of propagation man is begotten but by the ordinance of punishment hee is begotten vitious i Rom. 5.12.16 Heb. 7 9.10 1. Cor. 15.22 Both alike necessarily The Efficient Cause of Actuall sin properly immediately is the wil which commaundeth the Act in which the whole Action of evill resideth as in the Agent or working Instrument k Gen. 6.5 Iac. 1.14.15 The Matter of Adams first sinne which is as the Subject is the whole and entire person of Adam and in him as in the actiue beginning the whole matter of mankind l 1. Cor. 15 22 But that which is of the Object is the taking of the forbidden fruite and the vse or eating thereof m Gen. 3.4.5 both whereof includeth a contempt of Gods commaundement an impious consent of licentious will Briefly a most miserable backesliding from God and a disobedience of the whole man n Psal 51.5 T it 33. 1. Cor. 2 14. Rom. 7.23 Eph. 2. c. The Matter of Originall Sinne which is as the Subiect is whole man and every man according to himselfe wholy and the whole of himselfe for the whole Subject is subjacent to whole sinne both in respect of receyving for whole man receyveth whole sinne and of power and manner for the whole man doth and worketh whole sinne and therefore whole sinne affecteth and infecteth whole man with a corporall and effectuall taint or contagion o Rom. 5.6 7. Rom. 6.6 Gal. 5.16 Col. 2.11 Rom. 8.3 6. Eph. 4.17.18 but that which is as the object is first a defect or want of originall righteousnesse then an inclination or quality contrary to that righteousnesse or vprightnesse which is commonly called naturall corruption or originall concupiscence the former those testimonies of Scripture doe proue which speake of Sinne negatiuely or privatiuely but the latter those which speake of sinne affirmatiuely or positiuely p Mat. 12.34 Mar. 7.31 The Matter of Actuall sin which is as the Subject is man according to his body and Soule and all the faculties of both to witte both of body and Soule p Gal. 5.19 20. c. Mat. 15.19 Rom. 14.1 Eph. 2.3 Rom. 15.18 Col 3.17 Gal. 6.1 Iac. 4.17 but that which is of the Obiect are the thinges spoken done and lusted after against the Law whether they be of omission or commission eyther by infirmity or by malice or whether they bee outwardly or inwardly committed wherevpon many kindes of sinnes arise and those which are neyther mutually matched each with other nor linked together but some more grievous then other yea and oftentimes some contrary each to other q Ioh. 9.11 2. Pet. 2.20.21 Hence also is the difference between sinne pardonable and vnpardonable whereof the one is sayed to be a sinne which is committed against the father and the Sonne that is every transgression of Gods law wherevnto Repentance belongeth and therefore that which is pardonable not by the properties of it own nature but by the grace mercy of him against whome it is committed r Mat. 12.31 the other is sayd to be a sinne which is committed against the holy Ghost and therefore is called by an excellency in Scriptures the blasphemie of the Spirite and a sinne vnto death ſ Mat. 12 31. 1. Ioh. 5.16 Now for the making
of this Sinne three thinges concurre First the Deniall of the Truth against knowledge and conscience Secondly an vniversall Backe-sliding from Christ not a particular sinne against the first or second Table of the Law Thirdly a Rebellion sprung from a hatred of the truth conjoyned with a tyrannicall sophisticall and hypocritical oppugning or withstanding and of these conditions there is a mutuall knitting and sequele of the one with and after the other Further it is called a Sinne against the Holy Ghost not in respect of the divine Essence and person of the Spirite but in respect of his office that is of Grace and illumination whereof the holy Ghost is properly the Worker or effecter but it is sayed to be vnpardonable for three causes First because of the just judgement of God who suffereth not his Spirite which is the Spirite of truth to bee reproved of a lie Secondly because of impenitency or the hardnes to repent Thirdly because of the truth and the dignity of redemption purchased by Christ For there remaineth no other sacrifice after men haue forsaken the sacrifice of Christ t Heb. 6.4 Heb. 10.20 The Formall of Adams first sinne is two-fold according as that sinne in a divers respect is eyther a Quality or Relation as it is equality the formall thereof is disobedience u Rom. 5.19 Rom. 5.14.15 1. Tim. 2.13 as it is a Relation The Formall of the same is guilt or obliging to everlasting punishment Disobedience passed by Act but guilt was spread on all the posterity by imputation z Rom 5 12. 1. Cor. 15.22 The Formall of Originall Sinne is likewise vsually taken two wayes eyther for guilt which neverthelesse is rather the necessary consequent of that sinne or the proper accident thereof or for that whole deformity of whole nature which was not infused nor yet gotten by imitation but naturall or as wee speake connaturall or begotten together with vs not by the vice of common Nature but by the vice of the first originall Instrument from which all descended naturally a Psal 52.7 Rom. 5.12 1. Cor. 5.22 Eph. 2.3 The Formall of actuall sinne is an inordinatene adioyned to that which is spoken done and lusted after against the Law which ought to be discerned frō the actions motiues as the defect from the effect For sinne is not formally the very action but the corruption or defect of the action and as the Actions of men are two-fold Immanentes trauseuntes to witte abiding in and passing from Whereof those come from the mind and will immediately but these by the members or Instruments of the body mediately so there is a two-fold inordinatenesse the one Inward the other outward b Rom. 24 1. Eph. 2 3 Gal. 5.16 Rom. 15 15. Col. 3.17 Rom. 6.19 The End of the first Originall and Actuall Sinne ought to bee discerned after one and the selfe same manner and consideration Now it is discerned two wayes First by the Accident in respect of God disposing sinne to the iust end and most wisely shewing forth his glory both by workes of justice against them who endeavour to sinne by workes of mercy towardes them whome he freeth from sinne for Christ Secondly according to it selfe in respect of man in whome sinne is in which respect an end of Sinne cannot properly bee granted but in steade thereof are granted two Consequents or effects guilt punishment c Gen. 2 17. Rom. 6.23 Eph. 2.3 2. The. 1.9 By the name of guilt we vnderstand that bond between sinne and punishment as a meane put betweene whereby the sinner is most strongly bound to the subjection of punishment and in the very subiection to the continuance thereof The punishment is both deathes both of the body temporall and of the soule together with the body eternall Wherevnto are conjoyned afflictions as the fore-goers of both and these through the goodnesse of God are in those which are truely faithfull eyther tryals or martyredomes or fatherly chastisements but in the wicked they are in theyr owne nature torments punishments and these two Effects do altogether hold all men bound being considered in the state of nature without any difference of age yea the very Infants who both haue a guilt and feele a most bitter punishment both of losse and sence vnlesse God gratiously avert it Now hee averteth it for the covenant sake in the Infants of the faithfull in whome sinne is taken away by Baptisme both in the lessening of it selfe and the releasing of guilt yet not that it giveth over eyther to be in all equally or to worke in them that are already of full yeares vnequally for that natiue or naturall corruption remayneth in Act even after Baptisme e Rom. 7.18 Exod. 34.7 Pro. 20.9 Iob. 9.20 OF SINNE The Part Confuting In Defence of the Efficient Cause of the First Sinne. DISTINCTIONS I. IN the Fall of Adam three beginnings concurre which must bee distinguished and discerned one Outward two Inward to witte Generall and Particular the Outward beginning vniversall is God in respect of the action The Inward Generall is nature which moveth man to the action naturall The Inward Particular is the will of man in the power whereof the principalnesse of causing consisteth Principalitas cousalitatis as it is such an action II. ADam is two wayes to bee considered eyther as a particular person or as the roote of all mankinde if after the former manner the disobedience of Adam was his owne proper sinne if after the second it was with him and vs common In Defence of the Efficient Cause of Originall Sinne. I. THe Efficient of this Sinne is eyther Totall as they speake or Partiall that which is partiall is improperly and accidentally sayde to bee a cause in respect of the occasion it selfe and it is the tree of life and the instigation of that old Serpent that which is totall is Man himself through the maner of propagation II. THe Propagation of Sinne is two wayes made partly by the manner of Generation and partly by the maner of Fault Of Generation because Sinne is transfused through the body of the Begetter into the body of the begotten materially but into his soule causally and that partly by Gods forsaking and partly by the contagion of the body into which the Soule is infused of Fault because Adam according to the condition wherein hee was created conveighed through his offence as through a certaine gate whatsoever evill was in himselfe into all his posterity III. THe Soule of Man is two wayes considered eyther according to her Essence or according to her Subsistence according to her Essence shee is from the Man that begetteth who communicateth vnto him that is begotten that singular manner of subsisting in the body IIII. THe whole of Nature should be distinguished from the whole Nature because wee haue that from common nature absolutely by Gods ordinance but this mediately from our Parents as the
Instrumentall beginning thereof In Defence of the Efficient Cause of Actuall Sinne. I. IN Actuall Sinne there are two thinges Being and Iniquitie Of Being God is the Author and Principall Efficient of Iniquity the Will of Man II. A Thing is sayde to be done by Gods permission two wayes eyther by it selfe or by Accident That which is done God permitting it by it selfe hath the respect of good but that which is done by Accident God permitting the selfe same in respect of God permitting it by accident is evill because God permitteth not evill as it is evill but as it is a meane of his glory In Defence of the Matter of the first SINNE That the first Sinne was not Pryde but vnbeliefe against Bellarmine Lib. 3. de Amiss Gratiae Cap. 5. 6. I. EEccles 10.14 There is a fallacy of the sense or vnderstanding of the word For Pride is not the beginning or cause of backe-sliding or departing from God but on the contrary the very backe-sliding departing from God which is comprehended in vnbeliefe is made the beginning and cause of pride II. TO b. 4. Ans The place treateth not of the order of diverse actes in the first sinne but of the Effect of Pride to witte Perdition the beginning whereof is truely and properly attributed to Pride yet not exclusiuely III. ROm. 5. Ans Disobedience comprehendeth the whole Sinne of Adam to witte the violating or breaking of Gods commaundement which if it should bee resolved into it owne parts the first shall bee not Pride but vnbeliefe IIII. THe Testimonies of the Fathers which are alleadged eyther do not â—reate of the order of the first sinne â—ut of the next Adjunct thereof or Synecdochically they vnderstand by pride vnbeliefe it selfe as the immediate â—ause thereof V. THe inner actions are two wayes discerned eyther in respect of the Inâ—ention or in respect of the execution whereof the one properly respecteth the end the other the meanes but when there is speech made of the first sinne it is not inquired what was the first thing in the intention of Adam Eue but what was the first act of committing the Sinne. In Defence of the matter of Original Sin That Originall Sin is a quality or Concupiscence against Bellar. Lib. 5. cap 15. I. THe Positiue cause of original Sin is held to be three-fold the First the actuall sinne of Adam Secondly the Law of Nature originally passing the third the Iustice of God II. THe positiue quality is traÌ„sferred to the posterity after the same manner as the Sinne it selfe is not as a certaine accident of nature concreated or together with it created which should follow or accompany the substance by it self but as a whole corruption of the whole maÌ„ which hath a foundation in Adam as in the first instrument of nature it selfe neyther are the habits gotten convayed into the ofspring as they are personall but as in the name of the whole Nature one for all gotte them III. IN Concupiscence two things concurre the very Act of lusting or coveting which by it selfe is not evil and the deformity of that act of that God is the Author of this he must by no meanes bee the Author IIII. THe first sinne was not onely the sinne of the Body but also of the Soule Wherefore it was not onely the eating of the fruit forbidden but also vnbeliefe and pride in the soule and so whole Sinne is transmitted into body and soule not onely by the law of generation by which man formeth or yeeldeth forth man but also according to the corruption of him that generateth wherby man as hee is corrupt begeteth corrupt man V. THe Quality was not diminished both because then it passed as it were into another nature as also because it cannot eyther bee diminished or abolished but by the singular grace of God VI. THe Concupiscence of the Flesh against the Spirite doth not onely signifie those first motions voyde of consent but also the very roote of evill and the whole corruption which is not onely of the coveting but also of the other faculties of the Soule VII ORiginall Sinne is taken away in this life by the regeneration of Baptisme not that it might not be but that it might not be imputed for sinne In Defence of the matter of Actual sinne against the distinction of Sinne Veniall and Mortall Bellar. Lib. 1. Cap. 9.10 I. THe Testimonies of Scripture doe not proue or confirme the Verity of the distinction according to the mind of the adversary Not the First Mat. 5. for hee treateth of the inequality not onely of sinnes but also of punishments by an allusion to civill or politicke punishments Not the Second Mat. 23. for hee treateth of the nature of Hypocrites who being carefull in small matters doe openly neglect the chiefest things and make not a difference betweene those things which by themselues and alwayes are necessary and those whereof not the want but the contempt doth make vs guilty or culpable Not the Third Luc. 6. for he treateth of them who hunt after prayse by the reprehending of others but doe neyther know nor reproue themselues being in others very quicke sighted but in themselues blind Not the Fourth Luc. 12. for hee speaketh of the duety of loue towardes our neighbour whereby wee are bound after the example of Gods goodnesse to forgiue even the least sinnes Not the Fift 1. Cor. 3. for hee speaketh of doctrine and the manner of teaching that by a supposition applyed to the Doctors of the Corinthians Not the Sixt Iac. 1. for hee speaketh of the degrees of sinnes which are three Vitiousnesse a vitious motion and vitious action And of all these Death is made the reward or wages Not the two Last Math. 12. for hee speaketh of the nature of Sinnes even the least or lightest for which notwithstanding we are presented guilty before God Eph. 5. because both the heavinesse of sinnes and the effect of the same are expounded Synecdochically II. THe Testimonies of Councels and Fathers are either suspected or in controversie as of the Tridentine Councell and of the Popes both Pius and Gregorie or doe treat of the inequality and divers degrees of sins as the Councell of Milevitum and of the Fathers Augustine Origen Chrysostome and Hierome III. THe reasons which are alleadged proue nothing Not the first because it is grounded vpon a double false presupposall Vppon the one that sinnes in the faithfull are not mortall For the Wages of Sinne of whatsoever manner it be vnlesse it bee forgiven is Death Vpon the oâ—her that the sinnes of the faithfull are lighter then the sinnes of the vnfaithfull and so in their Nature Veniall For in that sinnes are Veniall in the faithfull it is not from the nature of the sinnes but from the Grace of God and in that they are not so in the vnfaithfull it is not from God but from the nature both of the sinnes and sinners Not the Second because Sinne is not sayde
to be Veniall or pardonable for that it is worthy of pardon but for that God vouchsafeth pardon to the Sinne and the Sinner Not the Third because it is false both that Sinne is Veniall of it own nature and that any the least Sinne should not bee against Charity For it is the transgression of the Law the ende whereof is Loue. Not the Fourth because the Nature or consideration of man offended is one and of God is another for according to the party offended the greatenesse of the offence is esteemed Not the Fift for no sinne is vnperfect because every sinne is a perfect iniquity though there bee degrees of this perfection Not the Sixt because though all sins doe not exclude charity yet they offend Now in that they exclude not or are veniall to the faithfull we must impute it not to sinne it selfe but to Gods mercy in Christ OF FREE WILL. The Part Confirming CAP. V. NOw after the Condition of man vnder Sinne followeth the consideration of humane strength which after Sinne remayned in man and is commonly and vsually expounded and noted by the Name of Free-Will But it is needefull we discerne the nature of this Doctrine three manner of wayes First commonly and absolutely according to the causes thereof Secondly in Particular according to the state and condition of man being a Sinner Thirdly respectiuely and comparatiuely according to the diverse estate of Man out of the State of Sinne whether of his Integrity or redemption or glory Commonly and Absolutely Free-will is defined to bee a naturall power or faculty of the Soule by it owne and proper motion without coaction or forcing to chuse or refuse the good or the evill which is proposed or offered to the will by the mind or vnderstanding to bee chosen or refused The Efficient Cause of this Free-will is vsually two wayes distinguished For one is Primary and another Neerest The Primary or Principall is God the beginning not onely of every good in nature but also of Nature it selfe and of the faculties and functions thereof a Gen. 45.8 Pro. 16.1 Ier. 10.23 Phil. 2.13 The Neerest is Free-will it selfe that is the will of mā which by judgement of reason going before of it owne accord choosing imbraceth or refusing shunneth that which was objected by the mind b Esa 1.19.20 Mat. 23.37 1. Kin. 3.5 Of this will there is vsually had a double consideration the one as touching the Speciall the other as touching the Operation As touching the speciall it is sayed to bee a faculty of willing or nilling as touching the Operation it is sayde to bee a function or action of that faculty eyther improperly occupied about the ends or properly about the meanes that tend to the ends The Matter hath the nature eyther of a Subiect or Obiect That which hath the nature of a Subiect as in this place we consider it is a substance created intelligent indued with reason wherein namely the vnderstanding and will are the essentiall parts proportionally but freedome is sayde to consist or be in these parts as the separable accident in the Subject That which is of the Obiect is generally all that which is put or consisteth in election or choice But specially it is the moral good or evil whervnto the will of the Creature is freely carried or which it freely escheweth And as touching Free-will in the cause of Naturall good the question is more Philosophicall then Divine The Forme of Free-will is the very freedome of the mind or of the Electiue will which for learning sake must three wayes be distinguished known For there is one freedome in the Subject another to the Object and lastly another from the lett that crosseth the same which three it is needefull that wee know for the making of this Forme and for the condition of mans Free-will First there is required freedome in the Subiect that is in the will it selfe which from her inward beginning worketh alwayes freely and that by reason of it owne nature according to which a free necessity of willing is laide vpon it So that it is not to bee called a Will which is bereft of this Freedome For the wil hath such a reciprocacy with Freedome as with it owne Essentiall property Then there is required freedome to the Obiect eyther to both opposite by way of disjunction to witte eyther morall good or morall evill whereof the one is chosen or refused before or rather then the other or to eyther of thē when onely one is offered to be taken or refused Lastly there is required freedome from the let that crosseth For the wil of man is freede from compulsion and from necessity From Compulsion for what it doth it doth the same of it owne accord From Necessity for albeit in respect of the Speciall it be necessarily limited to doe eyther good only or evill onely or both yet by it own inward power it freely limiteth it selfe to the bringing forth of it owne act yet it is needefull that both manners of Freedome be distinguished First from the Freedome of right and secondly from the Freedome of slavery That nature hath denied to man This the corruption of nature He hath not freedome of right who of due is Subject to another and according to the will of the same liueth is moved and worketh c Pro. 21.1 Act. 2.23 Wherefore all selfe power or liberty ought to bee given and assigned to God alone he hath not freedome from slavery who through his owne fault hath made himselfe a slaue to sinne and the tyranny thereof d Ioh. 8.34 The End is the glory of God in his Iustice and mercy and the Salvation or inexcusablenesse of man Particularly in the state of Corruption Free will is defined to be a naturall faculty and power freely and without coaction to chuse and performe the evill which by the mind is offered to the will to be chosen and performed The Efficient Primarie Cause is God both in respect of the Will and the freedome it selfe as being the Author and beginning of both as touching the naturall state thereof The neerest cause are the mind and will of man so farre forth as both by corruption of nature are averted from good and converted to evill and the vnderstanding verily proposeth and iudgeth falshood for truth and the will chuseth and followeth the evill in stead of the good c T it 1.15 1 Cor. 2.14 Rom. 8.7 Rom. 5.6 2. Tim. 2.26 The Matter as it is considered in the Subiect is the naturall or carnal man but as in the obiect it is the evill vnto which the actions of both faculties are carried Now the Evill whether you referre it to the inward or to the outwarde actions wee two wayes consider absolutely and in it selfe or Relatiuely as having reference to another thing The Evill absolutely is that which is strictly forbidden of God Relatiuely is that which is evill in the obiect circumstances and end that is which
eyther is not truely good or is inclined vnto those thinges which are not truely good But because when there is mention made of good eyther the naturall and morall good as touching man or morall divine good according to grace is vnderstoode Wee must here obserue a very great difference when there is speech of Free-will For the power of a naturall man if it be referred to the thing which this naturall light respecteth hath indeed her inclinations to naturall good and morall good as touching man f Rom. 1 19.20 Rom. 2.15 Rom. 2.14 but because the communicating of every good proceedeth from iudgement and iudgement from the choice and choyce from knowledge the power of man is limitted to the good according to the measure of the knowledge of that good in man Now that knowledge is not true becaus it erreth in the maner of the truth and strayeth from the true end and scope thereof g 1. Cor. 2 14. Ier. 13.23 Mat. 12.35 Ro. 14.23 Now the morall good according to grace which is supernaturall is not apprehended but by a supernatural knowledge which is not in the natural man therfore man being vnder sinne hath neyther inclinations nor motions to that good for he wanteth all power to supernaturall things even that power which the Philosophers haue called the receptiue or passiue power because every power is from a beginning but there is no beginning in a naturall man when there is speech of divine things â—eyther to doe them himselfe nor to â—ffer them to be done by an other h 2. Co. 3.5 Ioh. 3.19 Phil 2.13 1. Co. 1.18 â—oth being considered in man are from â—at beginning of all aptnes to good â—so of the working thereof which is in â—hrist Whence it is cleare that power 〈◊〉 the supernaturall good is not in the â—turall man and that there is indeede â—me power in him to the natural good â—ut such as straieth in the end maner â—d that therefore to speake properly it 〈◊〉 onely a power to the evill whether it â—e such Absolutely or Relatiueâ— i 1. Cor. 10.31 Rom. 14.20 Tit. 1.15 Ier. 13.23 Mat. 7.18 Rom. 3.10 Ioh. 3.6 The Forme is the Freedome in the â—biect to the Obiect and from the coÌ„â—ry impediment For the will of man 〈◊〉 touching it selfe is most free freely â—itteth it selfe for the bringing forth 〈◊〉 the action of evill without eyther â—y coaction or necessity of the â—ct The End is the glory of God in his iuâ—â—ce and the inexcusablenes or iust condemnation of man Comparatiuely Free-will is two wayeâ— considered according to the twofolde condition of man out of his State oâ— Corruption to witte of his integritie before his fall and of his restoring câ—â— regeneration after his fall In the State of Integrity Man had a Free will or freedome of an Electuâ—â— will to both Objects without any coaction or necessity For he had a power that he might sinne and not sinne But when he came to the act of disobedience by the act he lost the poweâ— to good because this was the nature oâ— man that hee abusing that his poweâ— to good should turne away the good from himselfe and himselfe from thâ— good into the contrary k 1. Cor. 3 12. 1. Ioh 3.12 2. Pet. 1.4 1. Cor. 15.28 In the State of Restoring or Regeneration after the fall free-will oughâ— divers wayes to be considered anâ— expounded For whereas man in thâ— state is the common Subject of grace and sinne Hence it commeth to passe that he hath free-will both to good according to Grace to evill according to Nature which two contraries sith they cannot be in one and the same subject in the highest degree thence â—t followeth that man Regenerate is to be considered according as his regeneration is more or lesse 〈◊〉 excellent As for him that is Regenerate according to the highest degree there can be in such a one no contrary matter as it shall bee with man in the life to come where free-will if we may so speake shall be vnto good onely and that vnchangeably so that a man can will nothing but good and that also after l 1. Cor. 13 12. Rom. 7.18 a good maner but he which is regenerate in the inferiour degree the contraries may be together in him in very deede are together in him the powers therefore of Free-will in man regenerate while hee is in this life ought diversly to be discerned both in the Subject Obiect and manner The Subiect is two wayes considered partly according to the old man in whom he is borne partly according to the New in whome hee is regenerate Of this Subiect there is also a double obiect the naturall evill in respect of the olde man the supernaturall good in respect of the New m 2. Cor. 3 17. 1. Ioh. 3.9 Rom. 8.2 Eph. 2.5 But the maner of all these is free because as the old maÌ„ freely inclineth to naturall things so doth the New man also to thinges which are supernaturall in respect therefore of the matter the Subiect is common but in respect of the Efficient Cause and of the beginning repugnant the one to the other on both sides there commeth a lett to the freedome Whence that strife of the flesh and the Spirite commeth wherof there is mention in the seventh to the Romanes OF FREE-WILL The Part Confuting DISTINCTIONS I. THe Will or Desire is three wayes distinguished for one is Naturall an other sensuall another intellectuall The Naturall is a pure inclination of the Essential forme whereby man naturally laboureth towardes the perfection of himselfe The Sensual is the power of the inferiour part of the Soule led or moved by sense and not by reason to these or those particular things the Intellectual is in the creature indued with reason in respect of the Subiect inclining the will to diverse obiects which is called Reasonable II. THe reasonable will ought to bee discerned three wayes For one is called naturall whereby nature is simplie carried to desire after that thing which it apprehendeth an other Electiue whereby the will chooseth betweene two thinges opposite by a separating of them Lastly there is a will by the cause whereby man straieth from his end voluntas per causá through an accidentall error III. THat which we cal Arbitrium Free-will is sometime referred to the vnderstanding and sometime to the Will to the Vnderstanding eyther Contemplatiue or Actiue in respect of the things which belong to deliberation but to the Wil in respect of the things which pertaine to Election After the former manner it comprehendeth the mind alone after the latter as of vs it is here taken it comprehendeth both mind and will IIII. THere is one Freedom froÌ„ Bondage an other from Coaction an other from Vnchangeablenesse or necessity Freedome from Bondage is sayd to be that whereby one is not addicted oâ— subiect to the slavery of sinne or misery From Coaction is
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