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
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
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
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
workes whereas these are two divers propositions to bee without workes and to iustifie without workes The third Argument is taken from the removal of the Causes whereas Faith alone Iustifieth which causes are of Bellarmine referred to three heades cap. 16. The first is the authority of the word whervnto the Adversary answereth That it is no where taught in the scripture That wee are iustified by faith onely Answ Though the Particle alone be not expressed in the Scripture yet the signification of that word is expressed by Synonimall formes of speaking which are these 1. Without Workes 2. Of Grace freely by Grace 3. The exclusiue Particles which are two particulars Galat 2.16 but by Faith Luc. 8.30 By beleeving onely by which formes of speaking as all works aswell Ceremoniall as Moral are excluded so faith alone is included as the only Instrument of Iustification The second head is the will of God who will haue vs iustified with the alone condition of faith The Adversary answereth that it contradicteth the Scripture which layeth downe also the condition of Repentance Answere 1. Repentance is the condition of faith and of the person justified but not properly of Iustification 2. It is one thing to treate of the condition of Iustification but another thing of the cause and Instrument therof for a condition noteth a consequent or effect but a cause the Antecedent or Efficient 3. Neyther is our Iustification with the condition of Faith as Faith is a habite in vs but as it apprehendeth Christ out of vs. The third is the nature of faith which alone hath that property that it apprehendeth Iustification The Adversary answereth that Faith doth not properly apprehend Answ There is a double apprehensioÌ„ the one of knowledge in the vnderstanding the other of trust in the Will both these Faith includeth which in respect of the vnderstanding and the will apprehendeth Christ but the nature of the Sacramentes is otherwise which were instituted not that they might iustifie but that they might confirme the party iustified in the feeling of his Iustification The fourth Argument is from the maner of Iustifying for we affirme that faith Iustifieth not by the maner of cause worthinesse or merite but by relation onely which Bellarmine denyeth and proveth by three arguments that faith iustifieth by the manner of merite and cause cap. 13. The first is taken from testimonies which teach that faith is the cause of iustification Rom. 3. Rom. 5. Ephes 1. Answer First for Faith is one thing and by Faith is another thing The one is of the cause the other of the Instrument Secondly neyther is the maner of works the same with that of faith in opposition because workes haue the nature of righteousnesse inherent in vs but faith the nature of righteousnesse imputed vnto vs. Thirdly nor doe the places which are alleadged note the cause of Iustification but eyther the Instrument thereof or the quality and state of a man iustified The second is taken from those testimonies which testifie that faith is the beginning of righteousnesse and hereby the formall cause of Iustification Rom. 4. First there is a two-fold imputation as in that very place the Apostle noteth the one of debt the other of grace and the Apostle treaâ—eth of this and not of that Secondly â—â—th Faith is the instrumeÌ„t it is no strange â—hing if as it is vsually the manner of â—nstruments the name and the office of the thing whereof it is but the Instrument bee attributed vnto it 1. Cor. 3. First A foundation is vsually considered two wayes properly or by a Metalepsis properly Christ is so but by a Metalepsis Faith which hath respect to Christ For distinctions sake the one may bee called i Primum ad primuÌ„ the first the other to the first Secondly a foundation is eyther vnderstoode to bee as a part of a building or a ground of a building Christ and Faith are sayd to be the foundation of the Church not properly as they are a part thereof but as they are the Ground and Base of the same Act. 15. First the hearts are justified by faith not as the cause but as the Instrument not by effecting but by affecting or applying Secondly the place it selfe doth manifestly distinguish Faith which is onely the inner instrumeÌ„tal cause from the cause properly Efficient to witte the Father in the Sonne by the holy Ghost The third is taken from those Testimonies which teach that Remission of sinnes is obtayned by Faith Luke 7. Ans First men are sayde to bee saved both properly of God our onely Saviour and figuratiuely by the meanes which it hath pleased God to vse eyther inward as faith or outward as the voyce of the Gospell and the signes thereof Secondly the efficacy of faith wholy dependeth vpon the object which it apprehendeth and it is sayde to saue for that it is the effectuall and necessary Instrument of Salvation like as the Gospell is called the power to every one that beleeveth vnto salvation Rom. 4. Ans First The Particle wherefore noteth not the cause of the Consequent but of the Consequence Secondly it is there shewed not what the habite of faith deserveth sith faith and merites are opposites but what is the vse and effect of true naturall faith Rom. 10. Answ First the Apostle doth neyther make preaching the cause of faith nor faith the cause of invocation and salvation but teacheth that as that is the Instrument of the one so this is of the other SecoÌ„dly the degrees of Salvation are reckoned vppe by the Apostle which are badly confounded with the causes thereof Thirdly those things which Faith obtayneth by Invocation it obtayneth as an Instrument and not as a Cause because all the power of Faith consisteth in Relation Heb. 11. Ans First men please God by faith not for faith Secondly whatsoever examples are cited they note not the merite of Faith but the vse and effect thereof The Fift Argument is fee from two principles the first whereof is the Formal Cause of Iustification which the Adversary affirmeth to bee righteousnesse inherent in vs The second is the merite and necessity of good workes Of the former wee shall treate in the explication of the Formall Cause of the latter in the place concerning good workes DISTINCTIONS IN DEfence of the Materiall Cause I. THere is one Iustice Create and another Increate the one is of God of Christ as hee is God the other of the Creature and of Christ as hee is a creature II. THe Create righteousnesse is eyther of the Person or of the cause by that some person is judged just by this a righteousnesse of the Cause of some controversie is vnderstoode the righteousnesse of the Person to speake properly is in Christ III. OF the person there is one inherent another Imputatiue that was in Christ this is in vs by the worke of the Spirite for Christ IIII. INherent righteousnesse is eyther originall or habituall or else
actuall both of these were in Christ yet properly he imputeth this onely V. ACtuall righteousnesse is eyther perfect or imperfect this is in vs that in Christ VI. PErfect actual righteousnesse of Christ consisteth in a double obedience whereof the one is called the obedience of the Law the other obedience vnto death VII THe obedience of the law which is truely and properly the effect of the person being the mediator neyther ought nor can bee called eyther a part making the person or a quality pertayning to the making of that person VIII THe places of Scripture which treat of Christes death are not to bee taken exclusiuely or oppositely but figuratiuely or Synecdochically for the last accomplishment of the whole obedience DISTINCTIONS in defence of the Formall Cause The Arguments which Bellarmine bringeth against the truth of this cause are of two sorts for first hee endeavoureth to proue by certaine reasons that our inherent righteousnesse is the formall cause of our righteousnesse Secondly he impugneth the imputation of Christs righteousnesse The first he endeauoureth to perform by 8. Testimonies Cap. 3. Lib. 2. De Iustificatione The first is in Rom. 5. Of which wee haue treated in the explication of those places which were alleadged against the true nature of the name or word The second is in Rom. 3. Answ First the Grace of God is taken in Scripture aequivocally First for the free and eternall favour of God wherby hee made vs acceptable to him selfe in his beloved Sonne and this is the Grace that maketh acceptable Secondly for the giftes by Grace whether outward or inward whether generall or particula and that in the place cited it is taken in that signification and not in this three thinges doe proue First because the Apostle excludeth the righteousnesse of the law which is of works to the end hee might establish the righteousnesse of faith the causes whereof hee reckoneth vp Secondly because what hee called freely hee expounded by grace that not onely the workes that goe before but also those that follow after faith might bee excluded Thirdly because the Apostle opposeth the very same Grace cap. 4.2.4 against Abrahams works howsoever proceeding from the renuing of the Spirite Secondly neyther in deed doth the conjoyning of those two words Freely and by Grace sith the one expoundeth the other according to the Scripturall Phrase of speaking nor doth the force of the Preposition by which is not found in the originall Text and very often in the Scripture noteth the efficient nor doth the Efficacy of Gods grace the effect whereof ought necessarily to be distinguished from the Cause nor lastly doth it because loue in Scripture is called any Grace whereas both the loue of God towards vs is a grace making acceptable and ours towardes God is a grace freely given any way infringe that interpretation The third 1. Cor. 6. To this wee haue aboue answered The fourth Titus 3. Answ First the Effect is badly confounded with the cause to witte Iustification with Regeneration and Renovation for the matter of that is the righteousnesse of Christ but of this our Inherent righteousnesse Secondly neyther doth the Apostle call Renovation Iustification sith hee expresly distinguisheth the one from the other Thirdly the Apostle sheweth not the cause but the vse of Renovation or good workes when he sayeth that being justified by the grace of God wee might bee heyres according to the hope of everlasting life The fift Heb. 11 Ans First there is a two-folde righteousnesse Imputed and Inherent by both they are called Iust or righteous but after a divers manner by that by way of Relation and perfectly before God by this Inchoatiuely Subjectiuely and vnperfectly Secondly the perfection which is ascribed vnto the faithfull in the Scripture hath a three-fold respect the first of Gods councell from everlasting Secondly of the foundation in Christ lastly eyther of comparison and opposition vnto other mēs vnrighteousnes or of the end or tearme of perfection vnto which it tendeth besides these respects there is no perfection of the faithfull in this world Thirdly the nearest cause in deede of a righteous worke is inherent righteousnesse but the chiefe and principall cause is the Spirit of Christ imputing his righteousnes to vs and by the power of that imputed righteousnesse working this inherent righteousnesse in vs. The Sixt Rom. 8. 1. Cor. 15. Ans first our Conformity with the Image of Christ whereof mention is made in the Scripture is threefold the one vnto the image of glory being opposite to that which is vnto the image of Christs afflictions And of this the Apostle treateth in the cited places The second vnto the image of Christs obedience which in deede in this world we performe vnperfectly but Christ applyeth the same to vs as perfectly performed for vs. The third is of the death buriall and resurrection of Christ Secondly of Christs righteousnesse there is a double vse the one principall of satisfaction and merite the other exemplary and of document as touching satisfaction Christs righteousnesse is imputed to vs as touching example it is the rule of our inherent righteousnesse Thirdly the opposition which is made betweene the image of the first Adam and the second according to the sense of the Apostle in both places hath respect vnto the mortality and immortality the earthly and heavenly qualities of the body not properly vnto sinne and Christs imputed righteousnesse The seaventh Rom. 6. Ans The word Iustification is taken two wayes properly and improperly Properly when wee are sayde to bee justified by the cause Improperly when wee are sayde to bee justified by the effects Secondly the Apostle treateth of our Sanctification and the two parts therof the mortifying of the old man and the quickning of the new of both which partes hee giues vs an example in the death and resurrection of Christ Thirdl◠to bee justified signifieth to bee freede according to the proper phrase of the Hebrewes who comprehend the Consequent with the Antecedent The eight Rom 8. Answere First the degrees of our Salvation Adoption and Iustification are badly confounded together Secondly of Adoption there are two considerations the one according to the truth and foundation thereof in the eternall counsell of our Election the other according to the fruition and accomplishment thereof in the other life In that signification Adoption goeth before Iustification but in thi Adoption is the bound and end of Iustification Thirdly it is one thing to call Iustification Putatiue and another Imputatiue that as being false is falsely also faigned vnto vs this is no lesse true then if we our selues had it subiectiuely because of the truths sake both of Gods promise and our coniunction with Christ That the FORMAL CAVSE of our Iustification is not the Imputation of Christs righteousnesse Bellarmine proveth by ten Arguments Cap. 7. Lib. 2. de Iustificatione To the FIRST IT is false for whereas there are two sorts of testimonies some expressed and some by
dispensation wherefore they agree in all the causes In the Efficient Cause for there is the same Author even God by his free mercy and the same meritorious cause even the death of Christ r Ier. 31.31 Rom. 9.7 Mar. 1.15 In the Matter for the thinges promised and sealed vp are the same to witte the Grace and Glory of God Å¿ Rom. 4. â—3 Gal. 3. â—6 In the Forme for in general the maner of administring is the same that is the internall communication of the spirite and the externall communication of the word r Gen. 22.18 Psal 2.22 Mat. 28.19 In the End because the end on both sides is life eternall for the scriptures examples and manner do proue that the Fathers in the olde Testament who were partakers of the same promise with vs had no other end Scripture because the very forme of the covenant and the Prophets the Interpreters thereof make mention of life eternall u Gen. 15 8. Psal 116.15 Esa 51.6 Heb. 11.9 Examples for the Author to the Hebrewes doth testifie that Noah Abraham and the rest that were in the same covenaÌ„t atained vnto that end Manner for they abounded both with the same spirit of faith and with the signs of the same signified thing x 2 Co. 4 13. Ier. 15.6 1 Cor. 10.3 The difference is in the manner of administring and in the circumstances of the disposing In the manner of Administration as well on Gods behalfe as on mans behalfe on Gods behalf for both the internall communication of the Spirite and the externall communication of the Doctrine and Signes was farre more evident and effectuall in the New Testament then in the Olde y Act. 15.8 2. Cor. 4.13 Ier 3â— 31 On mans behalfe for they who were in the Olde Testament had but the Image for the truth absent the shadow for the body but they who were vnder the New haue both the present truth and the perfect body z Heb. 10.1 Adde further that they had Mâ—ses for the Mediatour of that covenant but we Christ a Heb. 8.6 12.24 In circumstances both of time and place Of Time the Olde Testament endured vnto the first comming of Christ the New shall endure from the first vnto the second Of Place for the Olde Testament from the time of Abraham was inclosed onely in a corner of the world but the New passed over all the world b Mat. 10.5.6 Eph. 2.2 Rom. 3.24 OF GODS COVEnant The Confuting Part. Distinctions in Defence of the Efficient Cause I. THe wordes Covenant and Testament are d Homonyma Equivocall Covenant signifieth three thinges First that bargaine made by God with man whether it bee the whole or the partes thereof Secondly aswell al the lawes and holy promises taken vniversally as any speciall commaundement whatsoever or promise added to the covenant Thirdly by a Metonymy the bookes wherein the covenants are written downe Likewise also the word Testament doth signifie three thinges First the meaning of our will concerning that thing which wee would haue to be performed after our death as touching our goodes the Grecians call it a disposing 2. according to the vse of Scripture a compact betweene God man the Grecians tearme it a composition 3. By a Metonymy the books or distinct parts of the Bible II. THe word Covenant is taken eyther absolutely or oppositely Absolutely for the free Covenant both old and new Oppositely for the Legall covenant or the Law it selfe and in the first sence wee here take it but taken in the second as the olde Testament is called in the Scripture the Killing Letter and the Ministery of death so the new Testament is also called the ministery of the Spirite and life III. THe Foundation Condition and Cause of the Covenant when they are pronounced of Christ are in matter the same but do differ in manner for he is called the foundatioÌ„ by way of application the Condition as he is to bee applyed and the cause as he is or was applyed IN DEFENCE OF THE MATTER I. THe Conditions of the covenants on mans behalfe are not Essentiall because both Faith and Workes haue but the nature the one of an instrument the other of a Testimony II. THree distinct kindes of promises doe offer themselues vnto vs in the Scriptures the first is the promise of the covenant of Workes wherein is promised eternall life vnder condition of workes proceeding from the powers of nature the second is of the free covenant vnder condition of Faith the third is of particular promises agreeable to the free covenant vnder condition of the works of Grace IN DEFENCE OF THE FORME I. THe Forme of the Couenant consisteth in Relation for the Relate is God the Correlate is Gods people the foundation is the solemne obligation of the thinges referred each to other II. THere are three principall times before the law vnder the law after the law and there are three notable persons as the captaines of those times Abraham Moses Christ they make not three covenants but onely a three-fold manner of administring one Covenant III. WE must make a difference betweene the thinges substantiall of the Covenant and the thinges accessary those were eternall these temporary IIII. THe dividing of the Covenant into the old and new is not of the generall into the speciall but of the Subject into the accidents and diverse adjunctes make not the substance of the thing divers V. THe new Testament is so called because of a double succession the one of persons for Christ succeeded Moses the other of the dispensation for the Evangelicall Dispensation succeeded the Legall OF THE SACRAments in Generall The parte confirming CHAP. XI THe Second ordinary meane of the execution on Gods behalfe are the seales of the Covenant or the Sacramentes Of these wee vsually and duely holde and expound a two-fold manner the one Generall concerning all the other Speciall concerning each one of the Sacraments Now by the Name of Sacrament which is translated from military affaires to Christian vses wee doe not in the largest signification by a Metalepsis vnderstand every mystery or hidden secret of a holy and divine thing in which sence the Gospell the Incarnation of Christ the calling of the Gentiles are wont to bee expounded in Scriptures Neyther in a lesse generall signification by a Catechresis doe wee vnderstand a divine mystery and vnknowne Symbolicall secret or every such thing as signifieth somewhat else beside the shew which is offered vnto the senses such as are Ceremonies Types Parables Signes and Figures all which because they pertaine to divine matters were called of the old Fathers Sacraments but in a more restrained and most proper signification by the name of Sacrament wee vnderstand a Signe of Grace ordayned of God that hee might both seale vp his benefits in vs and consecrate vs to himselfe for ever for in the signification of Sacrament there is a mutuall respect the one on Gods behalfe offering
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
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
Diuinity the one e De Verilate of the Truth the other f Pro veritate for the Truth both are coupled together as it were by a sacred Wedlocke and necessary for the through handling of Divinity Wee haue layde downe and confirmed the Doctrine of the Truth or the nature of every common Place by Definition where eyther it might or should be done and an Analyticall Explication of the same by Causes but haue concluded the confutation of falshood with an Appendix or Addition of generall Solutions and Distinctions every one of which wee haue opposed against each Argument of Bellarmine where the place hath beene in Controversie with the Papists in the same order as they are by him laid downe in the places noted And so having passed through the whole course of our fore-determined Iourney we are come at length to the wished Goale and haue finished both the partes of Theology as it were in a Platform One thing remayned that I being privy to my selfe of mine owne Infancy should intreat pardon of my Auditors for mine ignorance and excuse those things which were spokeÌ„ and delivered by me with honest silence so commit and commend them to their private curtesie censure and consideration And I had so done had not both the publicke respect of my Theologicall study and the private conscience of my Duty besides the importunate intreaties of friendes as it were wringed from me the Edition or publication hereof In so great a plenty of so many Theologicall Bookes and common Places the Students of Divinity haue of long time complayned of scarsity and that not without cause for the Writers and Authors of common Places who are in vse amongst young Students doe eyther with their prolixitie delay the speedy longer then is meet or with their overmuch brevity eyther compell them to runne backe the same way of doctrine too often with loathing or barre them from the other which is by way of reprooving with danger Hence it is that the fervour of Study waxeth faint and before it be liuely oftentimes waxeth old It was therefore long ago both my desire and the desire of all that are studious in sacred Theology that both parts of Divinity might be contracted and brought into a compendious Breviary by a Scholasticall and Methodicall discourse which wile I wished and waited for from others who abound both in leysure and Learning it seemed good vnto i me to publish this our Booke as a witnesse of our common desire that as a fore-runner it might invite and provoke those great wittes whereof this age is most fruitefull to accomplish the same Which if I shall obtayne I verily professe that I haue receyved a plentifull fruit of this my labour the meane while I trust if as I would request that those things whereof I am ignorant might bee imparted vnto me without concealing of arrrogancy so it shall be likewise acceptable that I impart those few things which I know vnto them that are desirous thereof Moreover whereas the profession of the handling of common places was committed vnto mee and the explication of them was now at length to be taken in hand againe I thought good not onely to ease my Auditors from a trouble of writing but also to lay forth as in a Table to their memory and eyes what hereafter they ought to expect from me haue withall as a guide in the way with the finger pointed at the matter to shew vnto the studious the way and that the readiest way to the Doctrinall and reprooving Knowledge of Theologie Now vnto you Right Honourable I offer and consecrate of due right and desert these first fruites of my profession such as they are as the young tender seedes of my Theologicall Harvest which first sprung vp in your field and afterwardes through your courteous favour attayned vnto some maturity both that I may testifie and shew some proofe of my thankefull heart by this taske of duety and especially that yee may the more stirre vp your loving favours and my studies and so yeelde your selues to be my forwarders and stout protectors against the barking mouthes of the malevolent And so I hope and trust in the Lord you will vnto whome I pray Right Honourable that he will prosper the course of all your Councels and very long preserue you in a safe and flourishing Estate for the good of this Vniversity and Common-wealth Lugd. Bat. the 7 of August 1604. To your Honors most devoted LVCAS TRELCATIVS L. F. THE TABLE OF the Contents of the First BOOKE OF the Principles of Sacred Divinity Cap. 1 Of the Word of God Cap. 2 Of God and his Attributes Cap. 3 The Contents of the second Booke OF the workes of God or causes of Mans Salvation Cap. 1 Of Predestination Cap. 2 Of Creation Cap. 3 Of Providence Cap. 4 Of the Works of Grace or of Redemption Cap. 5 Of the Person of Christ Cap. 6 Of the Office of Christ Cap. 7 Of the Calling of Man vnto Salvation Cap. 8 Of Mans Iustification before God Cap. 9 Of the Covenant of God Cap. 10 Of Sacraments in Generall Cap. 11 Of Baptisme Cap. 12 Of the Lords Supper Cap. 13 Of the Church Cap. 14 The Contents of the Third BOOKE OF Man and his Divers Estates Cap. 1 Of the State of Man in his Integrity Cap. 2 Of the Corrupted State of Man Cap. 3 Of Sinne. Cap. 4 Of Free-will Cap. 5 Of Faith Cap. 6 Of Good Workes Cap. 7 Of the State of Man after this Life Cap. 8 REader for a Booke of this quantity and quality to bee without faults is almost impossible yet better is it by much that they be noted wherby they may be amenâ—d then that they should cause an error for want of correâ—â—ion Were the Subiect of the Booke light Faults were â—sse materiall but because it concerneth Gods speciall â—ory and mans salvation They are of greater consequence 〈◊〉 point onely or a letter may eyther obscure the meaning 〈◊〉 quite invert it Wherefore as I haue taken paines to colâ—ct the chiefe so I pray thee in thine own booke before thou â—eade it amend them thus Page Line Errata Correction 9 10 or Principles principles 24 19 perfect and more Perfect and no â—bid 24 mediate immediate 33 5 Principle prescriptions Principles 68 3 actuall and actuall And 74 4 are onely one onely 80 2 Beginning of Principles of 88 3 combine continue 102 15 motions notions 212 8 receyved perceyved 231 8 righteousnes vnrighteousnes 237 16 thereof therefore of 241 6 from the for the 351 16 in that That 448 25 followeth floweth Fol. 23 in former inferiour 543 7 and excelent excelent 554 1 doe vnderstand doe not vnderstand A Scholasticall and Methodicall Institution of the common Places of Divinitie INtending to lay open in a briefe and Schoole Methode a Theologicall institutioÌ„ we will premise two thinges in stead of a Preface or introduction thereunto The one of Divinitie it selfe and of the Nature
Diuinity CHAP. I. ALL Sciences haue their proper principles aboue which as being those that cannot be demonstrated and are immediately the first wee may not ascend but among many sciences that is the more perfect which is or commeth of the superiour 〈◊〉 Principles and that the most perfect which resolveth a matter into the first Principles which depend not vpon any former of which sort Divinity alone is For the principles of other sciences are not simply the first buâ— onely in their owne kinde because indeed in their owne science they haue no other Former but there ought not to bee any other Former Principles of Divinity neyther in it selfe nor out of it selfe to wit neyther any Principle of being nor any principle of knowing For there are two Principles the one of the thing the other of knowledge those out of which other things are produced these on which the knowledge of other thinges doe depend both these a Analogiâ—e proportionably are of vs to bee considered in Divinity for the true exposition of the word intimateth vnto vs those two beginnings to wit God and the Word God is the Principle of being and the first cause of Divinity from which both the end of Divinity and the means vnto his end doe spring the Word is the principle of knowing by which the end of Divinity and the meanes vnto it may be knowne Both the principles are immediatly 〈◊〉 the first God is a Principle immediately first because nothing was beâ—â—hâ—â— the word is a principle imâ—ediately first because nothing was â—poken before it which two though â—hey goe together in dignity and office of beginning yet in the course of order in the manner of doing and in â—he producing of the effect they are distinguished and are mutually each to other subordinate for God first mediately speaketh vnto vs in the worde then the Worde mediately bringeth vs vnto the knowledge of God which knowledge sith it is entended to be the principall and proper subiect of whole Divinity the meane thereunto subordinate which wee called the Word ought first to be knowne Of the Word of GOD. The parte confirming CHAP. II. THe Primary Principle of Divinity for dignity is God but for the order of better knowledge the wordâ— is the first The word we vnderstand 1. Enâ—â—tiatiue or which is vttered whereby God hath communicated with man eyther specially through Revelation by Oracles visions or dreames or generally through a liuely tradition oâ— doctrine from hand to hand or through a more excellent manner by the Scripture The same wee thus define It is at holy Instrument concerning the truth necessary a Rom. 15 4. 1 Tim 4. â— Ioh. 5.35 to salvation faithfully and perfectly written in the Canonicall b Rom. 1. 2 Pet. 1.19 2 Pet. 3.15 16. bookes by the Prophets and Apostles c 2. Tim. 3 16. as the Secretaries of God for the healthfull instruction of the Church d 2. Pet. 1 22. Psal 1 19.1 1. Tim. 4 13 16. Wee call it an Instrument both in respect of the Covenant whereof God would haue an Instrument to be made and by a renued contract publikely to be registred as also in relation to another thing as in the proper vse and office thereof because the holy Scripture is not for it selfe but as the manner of â—struments is for another thing the â—hority perfection perspicuousnes â—d vse of this Instrument shall be made â—dent by a Methodicall e Analyst resolution the causes The Cause Efficient of the Scripture God f 2 Tim. 3.16 2 Pet. 1.21 the Father in the sonne by the â—rit for the same hath the Father layed â—en to the Church by the word Enunâ—tiue and by the workes of grace â—wer generally and specially ordinaâ—y and extraordinarily g Heb. 11. the Sonne â—th both wayes confirmed it in the â—ew Testament h Heb. 1.2 the holy Ghost seaâ—th the same in the hearts of the faithâ—ll by the word inwardly testifying or 〈◊〉 an inward Testimony i Esa 59.21 Ioh. 14.26 the Scripâ—re then is diuine by originall and by â—e things thereof both Essentiall and â—aturall as also assumed By Originall because every knowâ—dge of truth is from the first truth â—hereof the Scripture is an instrumenâ—ll badge and as it were a shapened â—mage hence it is that God both â—mmediately with his own finger wrote the Decalogue in Tables and k Exod. 34 27. mediately by servants as his l Actuaâ—ios Taâ—ulaâ—ios Notaries and publicke pennemen commaunded that whole m Systema compacted body of holy scripture with every part thereof to bee written n 2. Tim. 3.16 Insitis Adsitis The scripture also is divine for the matters both put therein and put thereto for both the Essentiall parts thereof are divine in matter and forme and the end divine also as hereafter shall bee declared yea and the apparant signification and demonstration of the Spirite and presence of God very antiquity the invincible force of the truth and many other pointes doe witnesse the same to be divine now it must needes bee that the Scripture which hath God to be the author hath also divine authority Further this authority is two wayes considered first in it selfe secondly in respect of vs the authority of the Scripture in it selfe is divine if we consider the cause subiect and certainty of doctrine The Cause because the authority of the Scripture is as great as that of the holy Ghost o. 1 Ioh. 1 9. who endited both the matter and words thereof and whose Prophets and Apostles were onely the Amanuenses pennemen p Ioh. 14.16 The Subiect for whereas there is wont to be a double respect of testimonies concerning the authority of a thing one from the power or efficacy of him that witnesseth the other from the Nature and property of the Instrument the Scripture in respect of the thinges whereof it is the Instrument hath an exceeding great and infallible authority q Heb. 4 12. The certainty of doctrine which the Scripture hath from God by Vertue Verity and Complement by Vertue because he hath confirmed the same both at all times with his spirit and at convenient tyme with his workes of grace and power r 1. Thes 1.5 by Verity because it contayneth the whole truth communicable in it selfe both alone and perfectly Å¿ 2 Pet. 1.19 By Complement because as in substance so also in event all thinges are most certaine and most true in the Scripture t Mat. 24 35. Now in respect of vs or vnto vs the authority of the Scripture is divine by the testimony of God both particular and generall Particular because God hath both publikely testified that soveraigne Authority by ordinary and extraordinary meanes and privately sealed it by his everlasting spirite in the conscience of the godly u Ioh. 1.37 5.6 Generall because first God vsed the vndoubted Ministery of his servants as fiâ—te
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
II. THe Calling which is common to all by naturall Grace is wrought by God according to the a Esse naturae being of Nature as the Schoole-men speake generally but that which happeneth to those that are called Supernaturally is concluded in two partes for it proceedeth generally from the caller belongeth particularly to the called III. THe Formall of the calling ought to bee distinguished from the Materiall thereof because the Subject of that is particular but the Subject of this belongeth to all men alike OF MANS IVSTIFIcation before GOD. The Part Confirming CHAP. IX THe Second degree of Application which is here made on the behalf of God is Iustification It is needefull that the verity of this Iustification bee declared two wayes by Anotation of Words wherof there is vse in the explication of this doctrine as also by definition of the thing it selfe according to all the causes The Words whose doubtfull signification is to bee taken away lest they should in the doctrine it selfe breed any difficulty are chiefly two Iustice and Iustification Iustice which indeede is of the Person is two wayes vsually considered one way in the manner of quality or Inherence and it is the obedience of the Law which wee performe to it the other in manner of Relation or Imputation and it is a gracious giving of another mans obedience for vs performed that is called the righteousnesse of the law or Works this of the Gospell or Faith that is in the person subjectiuely this of the Person by Grace of Imputation It is needefull that both bee distinguished because there is a diverse vse of both of this in the Private and inward court of the conscience before God of that in the publicke and outward Court of christian profession before men Iustification generally considered is the very application of righteousnes but specially if wee treate of righteousnesse inherent it is the effecting of a certaine habituall holines in man which signification is most vnusuall and vnproper if wee treate of the righteousnesse of Imputation it is a gracious Imputation of another mans righteousnes by faith and so an absolving of a man before God And this signification as most proper and vsuall both the common custome of tonges a Idiotismus the proper phrase of the holy Scriptures doe confirme The common custome of tongues for as with the Grecians to justifie hath two significations besides or without the doctrine of Iustification the one to judge and pronounce one just by publicke judgement the other after the cause is judged judiciously to punish one so that there is the same vse of the word with the Hebrewes two things doe most evidently proue first the direct and most frequent vse of that word in court or pubilcke judgements causes and actions b 2. Kin. 15.4 Deut. 25.1 Esa 43.9 secondly the manifest c Pro. 17 15. Esa 50.8 Rom. 8.33 â—4 opposition of condemnation and justification as being contraries d Antithesis And in this signification the word to Iustifie commonly importeth three thinges To absolue a person accused e Esa 5.23 Exod. 23. Luc. 7.29 to iudge one for righteous to giue a testimony to one already Iustified as also rewardes which are due to the iust and innocent If you respect the proper phrase of the Scripture by iudiciall proceeding it proposeth the whole doctrine of Iustification this the Phrases of speaking which the Scripture vseth as also that whole manner and course of our Salvation which it describeth doe proue The Phrases which in this point the Scripture vseth do proue some by way of deniall that hee which is iustified is not condemned not iudged and that sinnes are not imputed vnto him f some by way of affirmation doe proue that hee is made iust is freede from the accusation and condemnation of the law that righteousnesse is imputed vnto him c. g Rom. 5.18 8.33 The whole course and manner of our Salvation is fully performed as it were by two degrees by the knowledge of our misery and the trust of Gods mercy Of our misery there are three partes the Offence the Guilt and the Punishment Of Gods mercy there are three opposite parts the foregiuenesse of the fault the absolving from the guilt and the freeing from the punishment That whole course or proceeding froÌ„ our misery to Gods mercy is caled IustificatioÌ„ by a signification taken from common pleadings h Forensi or from the Lawyers Iustification therefore is properly a free iudiciall action of God whereby hee iudgeth the elect in themselues subiect to the accusation and malediction of the Law to bee iust by faith through Christ by imputation of his righteousnesse vnto the prayse of the glory of his Grace and their owne salvation i Rom. 3.24.25 That this definition might be rightly vnderstoode it is needefull that the Causes which are orderly noted in the same bee two wayes considered according as Iustification is taken eyther Actiuely in respect of God who iustifyeth or Passiuely in respect of man who is iustified The Efficient cause of Iustification taken actiuely is God the Father in the Sonne by the holy Ghost k 2. Cor. 5.19 2. Cor. 6.21 for it is in him to absolue or acquite the guilty person by whose Iustice hee is made guilty in him to pronounce one iust whose will is a rule of Iustice Lastly in him to giue iudgement of life or death who by nature right and office is supreme iudge l Esa 59 1 Psal 5â— 4 Esa 43.21 Mar 27. Of this Efficient there is a double Impulsiue cause Outward and Inward the Inward is the onely mercy of the father m Rom. 3.23 both in regard of his good plesure which predestinated vs n Ephe. 1.5 into the adoption of sonnes o Rom. 3.23 as also in regard of the p Oeconomiae disposing and dispensation which both ordained the Sonne for this end and applyed the benefite obtayneâ— by the Sonne vnto vs q Coloss 1.12 And this is the grace which in Scripture if called the Grace of r Free gifts in Schooles the Grace that maketh one acceptable and among the common sort the Grace that freely giveth and is alwayes opposed vnto workes which are called the gifts by grace or of grace freely giveÌ„ because God tooke not the first cause of Iustification from vs or our workes but in himselfe and from himselfe for the vnsearchable riches of the glory of his grace Wherefore there can bee from vs no disposition and preparation which of the Popelings is surmised to be necessary for the bringing in of the forme of Iustification Å¿ Eph. 2.8.9 Tit. 3.5 Eph. 2.4 for albeit there bee two speciall degrees of preparation if not in time at leastwise in nature going before Iustification to witte the feeling of our misery and a confused knowledge of Gods mercy yet none of these maketh for the manner of the Efficient Cause not
onely concerning the condigne but not so much as concerning the congruent The outward impulsiue cause is Christ God-man both in respect of his merit as also of his efficacy and operation Of his merite because both by obeying and suffering in his life and death he purchased for vs the benefite of Iustification t Esa 83.3 1. Tim. 2.6 1. Ioh 1.7 Rom. 8.30 31. Of this Efficacy because he effectually applyeth this purchased benefit both by offering the same by the preaching of the word conferring it by the inward and effectuall operation of his spirite u Rom. 1.16 2. Cor. 5.19 On mans behalfe that which is is called reductiuely the Efficient cause of the Passiue Iustification is wholy Instrumentall and it is saith by which not for which we are sayde to bee iustified both in respect of her Correlatiue as also in respect of her cōtrary the law and good works Of her Correlatiue because the whole forme of saith as it is justifying consisteth in relation neyther is it sayde to justifie vs as it is a quality but as it is occupied relatiuely in the applying of her Correlatiue u Gal. 3.8 Heb. 2.4 Rom. 1.17 Of her contrary because the good workes which are required in the person of him that is justified are excluded from the merit of Iustification as in the place concerning Earth and Workes shall be spoken more at large x Rom. 5.15 11.6 Ephes 2.8.9 The matter of Iustification which on Gods behalfe is considered actiuely is two fold according as there are two parts of Iustificatjon the Remission of sinnes and the obedjence of Christ For because we y Asiequuti sumus procured vnto our selues both the bond of death and the deprjuation of righteousnesse and life both were needful for our Iustificatjon that both our sinne might bee abolished by Remission that wee might be freed from death which is the wages of sinne and that righteousnesse might bee communicated vnto vs to the end we might attaine vnto life z Dan. 9.24 Gal. 3.13 By the name of Remission of sinnes we vnderstand that gratious act of God whereby hee perfectly forgiueth and remitteth the fault and the punishment for the merit and satisfaction of Christ a 2. Cor. 5.19 Rom. 8.1 4.7 The foundatiō hereof is the righteousnesse of Christ not his Essentiall and Diuine b Esa 42.8 nor yet his habituall which was his originall righteousnesse opposite vnto our originall righteousnesse or spot of nature but his actuall righteousnesse which is the effect of both namely a most perfect obedience performed to the Father both by satisfaction for sin and by fulfilling of the Law For the obedience of Christ is two fold opposite to the double bond of man after his fall actiue for the fault passiue for the punishment or both for both The Actiue obedience is a perfect performance of Gods law which Christ fully and perfectly executed even to the vtmost title c 1. Cor. 1.30 Rom 5.19 2. Cor. 5.21 of the law the necessitie hereof in the worke of our Redemption and Iustification three things doe prooue the Iustice of God the office of a Mediatour and our Salvation The iustice of God for if you eyther respect his nature wherby he is infinitly iust he ought not to saue man but by the same manner of iustice d Prou 17 Exod. 20.5 eyther proper to vs or freely imputed or if we respect his will revealed in the law which is an vnmoueable 〈◊〉 of Iustice he hath prescribed none other way vnto life than obedience The office of Christ the Mediatour for wheras he as our surety was bound by a voluntary dispensation to vndergoe and performe those things which we our selues were necessarily bound to vndergoe and performe it was needfull that he should not onely suffer death for vs but also performe the law because we were bound vnto both e Rom. 8.3 Gal. 4 45. Our Saluation for whereas two things are necessary for the same a freeing from death and a giuing of life it was needfull we should obtaine the one by the purging of sinne and the other by the gift of righteousnesse f Rom. 10 4 Rom. 5 19 20. Hence it is that Christ is said to be the end and presection of the law vnto Saluation to every one that beleeveth and the actuall obedience of Christ whereby we are made just is in the Scripture opposed to the actual disobedience of Adam whereby wee are made sinners g Heb. 10.14 Rom. 4.25 1. Pet. 1.19 1. Ioh. 1.7 Gal. 3.13 Adde further that in the very passiue obedience the actiue neverthelesse doth of right challenge vnto it selfe the chiefty for the suffering doth not simply justifie but as it is the suffering of Christ voluntarily presenting himselfe to God the Father by his Eternall Spirit whervpon the same Christ by offering himselfe as a sacrifice suffered as a Sacrificer performed it The Passiue obedience of Christ is the sacrificing or suffering of Christ very necessary in respect of God of Christ the Mediator and of vs. Of God because his justice must haue beene satisfied by punishment Of Christ because he being our surety ought to haue payde our debt Of vs because it was needefull that we should be freed from death by death h Num. 8.33 The Subiect of this righteousnesse is Christ alone in whom subiectiuely that habituall Iustice is inherent and from whom that both actiue passiue obedience proceeded which wee called actuall righteousnesse The matter of Iustification which is considered Passiuely are men elect i Rom. 5.8 10. Tit. 3.3 Eph. 2.12.13 Of this matter there is commonly had a double notion the one according to Nature the other according to Grace supernaturall according to nature they are sinners and therefore subiect to the accusation and malediction of the law k Rom. 8.30 Eph. 5.30 Ioh. 17 20. according to grace supernatural they are beleevers or ingraffed by faith into Christ The forme of Iustificatiō taken actiuely is a feee imputation of Christs actuall righteousnesse whereby the merits and obedience of Christ are applied vnto vs by vertue of that most strait communion whereby hee is in vs and we in him The forme therfore consisteth in Relation in which the vnity that ariseth thereout hath between both boundes the manner of a forme and consisteth rather in the issuing forth and the habite then in the inherence Hence it is also that Relation is sayde m Non esse eius sed esse ad aliad not to bee his but to be in respect of another Now it is receyved by right of the giving and acceptance of the merites of Christes obedience for this imputed righteousnesse is grace and not nature the communicating of a benefite not a Real or habitual possession of the righteousnesse or substance of Christ Lastly an Imputation not a passible quality inherent in vs. In this Imputation we consider two things the truth
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
same consideration altogether is of Durance as is of Antiquity sith both is referred to the time and the one comprehendeth the other in it selfe Now those thinges which are spoken of the church are true as touching the common body of the church but false as touching the church particularly or of the Romish church IIII. THe multitude pertaines not to the Church alwayes nor to it alone nor altogether Not alwayes because in a little Flocke Christ hath his Church Not to it alone because it is a common State even to the Synagogues of Sathan which in multitude far exceedes the true Church Not altogether because though many be called yet few are chosen V. THere is one Succession of doctrine another of person that is principall this is secondarie The former is Coincident with the true and essentiall markes of the Church The latter cannot be knowne partly because it is particular for by the Confession of the adversaries it belongeth to the Church of Rome onely partly because it is accidentall according to the condition of the Persons Things and Places VI. THe Agreement in Doctrine with the ancient Church is spoken ambiguously for there is one with the Church Apostolicall and another with the Church of some former ages or with the Church of Rome the former wee acknowledge the latter wee deny because the purer Church knew not of it it disagreeth with the Scriptures and is common with Heretikes VII THere is one Vnion mysticall and spirituall by the bond of faith another outward by the bond of profession that is coincident with the true Marke of the Church this cannot be a Marke partly because it pertains not to the Church alone for there is also a certaine vnion and fellowshippe of the wicked partly because it pertaines not alwayes for oftentimes dissentions arise in particular Churches VIII THe Holinesse of doctrine is eyther of the Apostolike doctrine properly or of the Traditions and Constitutions of Popes ambiguously The first way it is coincident with the true and essentiall marke of the Church the latter way it can by no meanes bee knowne because it is vncertaine and mutable IX THe Efficacy of doctrine is twofold the one saving and proper to the Elect the other belongeth generally to al them that are called and is in many degrees different Yet neyther of thē is a marke of the Church not the one because it is inward not the other because it is divers X. THe holinesse of the life of the Authors or first Fathers is referred eyther to the Patriarkes Prophets Apostles or to other Doctors the Institutors of Religious Orders as concerning the first Order such true Holinesse is onely of the Elect and therfore cannot be a Marke of this or that particular Church as concerning the other in those Doctors and Institutors of Religious orders superstition indeed is acknowledged but Holinesse is not knowne XI THe glory of Myracles sith it hath reference to the Doctrine and not to the Church is properly to bee tearmed the markes of that and not of this Now it is a marke Accidentall for it is not alwayes convenient Particular for it is not conveniēt for every church Lastly not Proper because it is alike cōmon to truth and falshood XII THe Word Prophesie is ambiguous For eyther it generally signifyeth the gift of Interpretation and vnderstanding of the Scriptures or specially the gift of foretelling In the first signification whereof also the place of Ioel is to bee vnderstood Prophesying is coincident with the true and essentiall note of the Church For it hath the nature of a miracle and cannot be a Marke because it is an extraordinary gift in the Church XIII THe confession of the Adversaries is also an obscure Marke and vncertaine neyther alwayes true Again that which is from the light of nature onely hath rather the shadow and the Image of the truth then the truth it selfe XIIII XV. A Conjecture which is taken from eyther prosperity or adversity is vncertaine neyther doe particular examples make a generall rule because as temporall felicity doth not alwaies accompany the church but the crosse of Christ so an vnhappy end doth not alwayes follow the enemies of the Church That the Visible Church may faile against Bellarmine Lib. 3. Cap. 13. I. IT is one thing to treat of the Church as touching the Essence but another thing of the Church as touching the outward and visible manner and forme thereof onely The Church according to the Essence thereof cannot fayle at all but as touching the outward and visible manner of the same it may faile not that it is in it selfe invisible but that it cannot be seene and perceyv◠of men Now the places Mat 18. 1. Tim. 3. treate of the church in the first sense and not in the second Further the church is called the Pillar of the truth not by a a ratione architectonica sed forensi a maner of speech borrowed from the Art of Master-builders but from the Lawyers and Pleaders namely because the church hath the Truth as it were hanged vnto it II. THe Places Mat. vltimo Eph. 4. Psal 47. Esa 61. which contain an open promise without the name of the church doe eyther treat of all the faithfull and elect onely or of the perpetuall vse of the Ministery necessary in the Church or of the perpetuall glory and felicity of the catholicke church or lastly of the propagation increase and blessing of the Angelicall church for the covenants sake III. THe Parables which are cited doe shew that the church indeed as touching it selfe is visible which wee doe not deny but they proue not the necessity of that glorious conspicuity whereof we are in controversie IIII. THe Eternity of Christs kingdome whereof mention is Psal 88. Dan. 2 Luc. 1. pertayneth not to the outward glory and forme of the church neyther is the maner of Christs Kingdom the same as are the kingdomes of the world V. THe Testimonies of the Fathers haue eyther different and vnlike examples as that of Augustine and Lyrinensis or proue not the cause because they doe but after a sort testifie that the church cannot at all perish as that of Bernard VI. TO treate of the visible Church so generally called and of this or that particular church are two thinges most different Againe the church is called Invisible two wayes eyther in it selfe or in the eyes of the world and of the enemies of the Church it selfe The End of the Second Booke THE THIRD BOOKE CONCERning the Second Part of DIVINITIE and first of MAN and his diverse Estate in this Life and after this Life CHAP. I. HAving ended the first and Principall part of Divinity which is concerning the Causes of our Salvation so concerning the Workes of God Now by order wee are to come to the second which is concerning the subject of the same that is of Man and of his diverse estate The whole Knowledge of Man as far forth as the
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
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