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
Rom. 8.30 Iustification and Glorification that is a gratious beginning â—roceeding together with a glorious peâ—â—ection of divine blessings by the perfect coniunction of Christ or by the perfect ioyning of them together with Christ The End Remote is Gods glory the o Subalterna meane or indefinite indifferent End is that we should be holy the last end is life and glorification p Eph. 1.6 And this is the manner of Predestination in it selfe and the causes therof simply wee must now consider of the opposites and contraries of the same Of these although there bee a diverse respect yet Sinecdochically it is wont to bee signified and shewed by the common name of reprobation in which significatioÌ„ it is distinguished both from eternall Predestination which abusiuely is called Reprobation as also from that part of Gods decree which eyther Logically is called Non Election or Theologically a q Preteritio passing by which properly is called Reprobation But forasmuch as being opposite to Predestination whereof wee haue treated it signifieth that whole fore-ordinance and maner of order vnto the end wherevnto the Reprobates are appointed of it we must speake in the first signification Now Reprobation is an Act of Gods pleasure or decree whereby God from everlasting hath purposed in himselfe to passe by the greater part of the Vniversality of Creatures as touching the communion of his healthfull and supernaturall grace and glory and the same also before hand to condemne that were not like to abide or 〈◊〉 in the integrity of their first originall estate according to his iustice for their sinnes to the setting forth of his glory The Cause Efficient of this reprobation first principall is God second impulsiue is his owne pleasure and will r Pro. 6.3 Eph. 1.11 Prou. 16.4 But this act which in God is simple vniforme as touching vs in respect of the order vnto the end ought two waies to be considered and distinguished for there is in God first an act of Å¿ Preteritionis passing by called of the Schoolemen a Reprobation Passiue and Negatiue before all thinges and causes that were like to be in the thinges or from the thinges whereof no other reason eyther can be giuen or ought to be sought besides the pleasure and will of God t Rom. 9.11.12.13 Mat. 1.23 Then there is an Act of the preparation of punishment or fore-condemnation from everlasting u 2. Thes 2.9 Rom. 6.23 called of the Schoolmen Affirmatiue and Actiue Reprobation before all thinges indeed but not before the causes fore-known and considered to bee like to bee in the thinges or from the thinges but it is a respectiue Act of sinne as the necessary Antecedent because as God in time iustly punisheth and condemneth man for sinne so God also from everlasting hath iustly decreede to punish man and fore-condemned him by or from the x Ex Hypothesi supposition of sinne The matter of Reprobation or rather the right obiect are all and singular Reprobates and the condition of this matter or obiect according to that double respect of the Act ought two wayes to bee considered for as touching that former Act of God and passing by the matter of Reprobation is considered to bee Man in generall without any respect of any quality y Rom. 9.11 but as touching the latter which is of Predamnation or appointment vnto punishment the matter of Reprobation is man in that he is a sinner or for his sinnes to be punished by the necessity of Gods iustice z Eph. 2.3.5 The form special is indeed the not appointment of theÌ„ into the adoption of Children but in common it is that whole manner of order vnto the end in respect of both the Acts to wit both of Preterition and Predamnation Of Preterition whereof this is the manner of order Prescience or fore-knowledge not that which is of speciall affection and good wil but that of vnderstanding and knowledge in God which otherwise is also called in the Scriptures the Purpose of God whereby God foreknew them that were to be reiected both who and how many they should be fore-appointment by which hee hath determined the Reprobation of them that were forknown in not choosing them by a speciall loue in Christ but in leaving them to themselues in their owne nature which fore-appointment is wont to bee signified sometime by the name of Preordaining sometimes of coagmention and sometimes of hatred a Rom. 9.22 Of Predamnation and the execution â—ereof this is the order a iust forsaâ—ng which is eyther of triall God â—ot giving his grace b Rom. 9.21 or of punishâ—ent God taking away all his saving â—tes and delivering them into the poâ—er of Sathan c Ioh. 13.2 1. Thes 2.9 10. Hardening and those things which â—se to accompany d Rom. 9.18 the same even vnâ—o the guilty condemnation of man which of some are called the Effectes of Reprobation but more fitly and truely â—he Consequents or degrees of order vnto the end The end of Reprobation first remote is the setting forth of Gods glory e Rom. 9. second the meane or Indifferent end the declaration of the liberty of God f 2. Rom. 9.21 the last and neerest g Rom. 9 28. the execution of his iustice in the punishment of the Reprobates OF PREDESTINATION The Part Confuting I. SOlutions or distinctions for the cause efficient Predestination signifieth two thinges the determination of thâ— end and the ordinance of the meanâ— vnto the end of both the first cause iâ—pulsiue is the will of God II. PRedestination is eyther taken moâ— specially for the Predestination oâ— the Saints and differeth not onely iâ— the thing but also in the manner from Election or more generally for every fore-appointment of order vnto the certaine end in which signification the three partes thereof may be put to wit the appointment of the beginning the means and end III. REprobation is taken eyther Negatiuely for not Election or affirmatiuely for the preparation of punishmeÌ„t IIII. IT is one thing to treat of the first act of Predestination and Reprobation which is Gods decree of choosing and 〈◊〉 choosing or passing by which is â—solute and another thing to treate 〈◊〉 the second which is respectiue of â—posing indeed vnto the means wherâ— the cause is in God onely but of â—t choosing vnto sinne whereof the â—use is in man but the ordination from â—od V. THe second Act of Reprobation or the ordination vnto punishment is â—â—stinguished into that which is simple â—â—d compound or comparatiue the one that whereby one is ordayned vnto â—unishment but the other whereby in 〈◊〉 vnequall condition the one is more â—en the other the cause of that withâ—ut God supposeth the merite of man â—ut of this without God no reason can â—e given The Places for faith fore-seene 2. Thes 2.13 Ans The conclusion is â—f no force from the cause of salvation â—nstrumentall to the
and Charity but properly eyther the action it selfe conjoyned with the holy ceremonies or the things which are offered II. SAcrifices some are Typicall or Signifying other some not Typical or signified and both eyther Pacifying or Propitiatory or else Eucharisticall or of Thanksgiving III. THe word Leholam with the Hebrewes importeth not the Infinitenesse of time but the continuance of the same sometimes longer sometimes shorter according to the subject matter IIII. THe Sacrifice of Christ is considered eyther properly or q Symbolice comparatiuely Properly It is one onely in verity and efficacy even that Sacrifice of Christs body on the crosse comparatiuely with the olde Doctors of the church the Eucharist was sometimes called a Sacrifice V. THe Oblation of Christ is one onely not onely in speciall kind but also in number for there can bee no oblation of Christ but by his comming betweene and therefore that distinction of Sacrifice into a bloudy and vnbloody is false In Defence of his Kingly OFFICE THe Kingdome of Christ is taken eyther Figuratiuely or Properly Figuratiuely then both Instrumentally for the Gospell and subjectiuely for the church properly for that Oeconomicall dominion of Christ which is called the Kingdom of Grace for the beginning thereof in this world and the kingdome of glory for the consummation thereof in the other In Defence of the State of Christs Humiliation I. THere is one Subiection naturall another Oeconomicall and by this latter Equality is not destroyed because the thing equall as Cyril sayeth is sayde to be subiect to the equall by way of dispensation II. OBedience is not an Act naturall of nature but voluntary of the person according to both natures Now the consequence is of no force from one speciall kind vnto the other from the Act of Nature to the Act of Will In Defence of his Exaltation I. THe maiesty of the Essence of the Word is one and of the dispensation another II. DIspensation comprehendeth two things one the mystery of the vnion the other the end of the mystery In respect of the vnion Maiesty hath properly respect vnto the nature assumed in respect of the end it fitly agreeeth with Christ according to both natures III. EXaltation is not the abolishing of â—ature but the perfection and all other power given to Christ is of Office and not of divine Essence OF THE CALLING OF MAN vnto Salvation The Part Confirming CHAP. VIII FOr asmuch as wee haue treated of the Beginning and Dispensation of our Redemption that is of the Person and Office of Christ Wee now are to treate according to our appointed order of the Application therof Now the verity of this Application ought three wayes severally to bee marked by the degrees thereof by the outward meanes and by the Subject the degrees according to which God in time applyeth vnto vs the benefite of Redemption are chiefly two Vocation and Iustification Vocation is the first degree of Application on Gods behalfe called therfore by Augustine The entry vnto salvation and the first passage towardes the end Of this Vocation there is vsually had a divers knowledge according as it is distinguished eyther as touching the manner of calling into an Inward and outward or as touching the divers condition of the cause Efficient into a Generall and Particular or Lastly as touching the effect of calling vnto an Effectuall and not Effectuall Vocation Now of this Vocation whether Inward Particular and Effectuall or outward generall and ineffectuall there is a double respect the one Absolute in it selfe the other Ioynt or conjoyned in an ordinary vocation For God calleth outwardly in generall inwardly in particular and joyntly both wayes ordinarily Of both we are orderly to treate according to the course of the causes The outward and generall Vocation that wee may speake of it in the first place is a gracious action of God wherby he calleth men forth by word signe and worke from vnbeliefe vnto faith that both the faithfull might bee disposed to the communion of salvation and that others being coÌ„vinced of the grace offered vnto them by God might become inexcusable The cause Efficient of this Vocation is God because it is from him properly if you marke the true beginning therof and is from him first or chiefly by himselfe and principally if you haue a respect vnto the meanes which God would haue to be vsed eyther extraordinarily or ordinarily for the calling of men The beginning is that loue of God towards man wherby as a lover of soules and the Saviour of Men a Sap. 11.27 1 Tim. 4.10 hee beareth his good will towardes all men and generally offereth his Grace vnto them Now hee offereth the same that wee may in few wordes speake of the means by word by signes and by workes all which in respect of God that ordayneth them are generall by word eyther extraordinary such as was in the first times of the Church b Numb 12.8 Heb. 1.2 or Ordinary by the vniversall Canon of faith and life which wee call the Scripture c Ephes 2.17 Rom. 10.14 by signs by which added vnto the word the Lord being author his grace is visibly sealed vp d Rom. 4.11 Gen. 17.11 by works eyther Ordinary or Extraordinary eyther within the Church or without the Church The matter or Subiect of this vocation are all men without difference of nations sexes or states vnto whome by name the meanes whereof we haue spoken doe extend For God wil haue all men to bee saved both generally because hee calleth forth out of all whomsoever hee will or e Ex singulis generum genera singulorum out of every one of the generall sorts the generall sortes of every one vnto salvation as also because the grace of God is offered vnto all not by the vniversall efficacy of Christ but by a generall signe and power f Mat. 22.14 1. Tim. 2.4 The Forme is that outward Vocation which God mediately effecteth by the ministery of his word by the vse of the Sacraments and lastly by the communion of the Church and the members thereof in themselues and among themselues all which are â—ceyved by the outward senses g Heb. 4.12 The End is two-fold Proper both the inexcusablenes of the Reprobates and the salvation of the Elect Remote the manifestation of the Grace of God h 1. Cor. 15.28 And this is the outward and generall calling The Internall and particular calling is a gracious action of God whereby the elect from everlasting in their due time according to the good pleasure of God for the merite of Christ by the holy Ghost are inwardly informed vnto the receyving and communion of Gods grace for their owne salvation the glory of Gods mercy The Efficient cause of this Vocation â—s God according to the particular beginning and the ordinary means therof The beginning is the saving grace of God for Christ for two things doe distinguish this particular beginning of inward calling from
II. THe Calling which is common to all by naturall Grace is wrought by God according to the a Esse naturae being of Nature as the Schoole-men speake generally but that which happeneth to those that are called Supernaturally is concluded in two partes for it proceedeth generally from the caller belongeth particularly to the called III. THe Formall of the calling ought to bee distinguished from the Materiall thereof because the Subject of that is particular but the Subject of this belongeth to all men alike OF MANS IVSTIFIcation before GOD. The Part Confirming CHAP. IX THe Second degree of Application which is here made on the behalf of God is Iustification It is needefull that the verity of this Iustification bee declared two wayes by Anotation of Words wherof there is vse in the explication of this doctrine as also by definition of the thing it selfe according to all the causes The Words whose doubtfull signification is to bee taken away lest they should in the doctrine it selfe breed any difficulty are chiefly two Iustice and Iustification Iustice which indeede is of the Person is two wayes vsually considered one way in the manner of quality or Inherence and it is the obedience of the Law which wee performe to it the other in manner of Relation or Imputation and it is a gracious giving of another mans obedience for vs performed that is called the righteousnesse of the law or Works this of the Gospell or Faith that is in the person subjectiuely this of the Person by Grace of Imputation It is needefull that both bee distinguished because there is a diverse vse of both of this in the Private and inward court of the conscience before God of that in the publicke and outward Court of christian profession before men Iustification generally considered is the very application of righteousnes but specially if wee treate of righteousnesse inherent it is the effecting of a certaine habituall holines in man which signification is most vnusuall and vnproper if wee treate of the righteousnesse of Imputation it is a gracious Imputation of another mans righteousnes by faith and so an absolving of a man before God And this signification as most proper and vsuall both the common custome of tonges a Idiotismus the proper phrase of the holy Scriptures doe confirme The common custome of tongues for as with the Grecians to justifie hath two significations besides or without the doctrine of Iustification the one to judge and pronounce one just by publicke judgement the other after the cause is judged judiciously to punish one so that there is the same vse of the word with the Hebrewes two things doe most evidently proue first the direct and most frequent vse of that word in court or pubilcke judgements causes and actions b 2. Kin. 15.4 Deut. 25.1 Esa 43.9 secondly the manifest c Pro. 17 15. Esa 50.8 Rom. 8.33 â—4 opposition of condemnation and justification as being contraries d Antithesis And in this signification the word to Iustifie commonly importeth three thinges To absolue a person accused e Esa 5.23 Exod. 23. Luc. 7.29 to iudge one for righteous to giue a testimony to one already Iustified as also rewardes which are due to the iust and innocent If you respect the proper phrase of the Scripture by iudiciall proceeding it proposeth the whole doctrine of Iustification this the Phrases of speaking which the Scripture vseth as also that whole manner and course of our Salvation which it describeth doe proue The Phrases which in this point the Scripture vseth do proue some by way of deniall that hee which is iustified is not condemned not iudged and that sinnes are not imputed vnto him f some by way of affirmation doe proue that hee is made iust is freede from the accusation and condemnation of the law that righteousnesse is imputed vnto him c. g Rom. 5.18 8.33 The whole course and manner of our Salvation is fully performed as it were by two degrees by the knowledge of our misery and the trust of Gods mercy Of our misery there are three partes the Offence the Guilt and the Punishment Of Gods mercy there are three opposite parts the foregiuenesse of the fault the absolving from the guilt and the freeing from the punishment That whole course or proceeding froÌ„ our misery to Gods mercy is caled IustificatioÌ„ by a signification taken from common pleadings h Forensi or from the Lawyers Iustification therefore is properly a free iudiciall action of God whereby hee iudgeth the elect in themselues subiect to the accusation and malediction of the Law to bee iust by faith through Christ by imputation of his righteousnesse vnto the prayse of the glory of his Grace and their owne salvation i Rom. 3.24.25 That this definition might be rightly vnderstoode it is needefull that the Causes which are orderly noted in the same bee two wayes considered according as Iustification is taken eyther Actiuely in respect of God who iustifyeth or Passiuely in respect of man who is iustified The Efficient cause of Iustification taken actiuely is God the Father in the Sonne by the holy Ghost k 2. Cor. 5.19 2. Cor. 6.21 for it is in him to absolue or acquite the guilty person by whose Iustice hee is made guilty in him to pronounce one iust whose will is a rule of Iustice Lastly in him to giue iudgement of life or death who by nature right and office is supreme iudge l Esa 59 1 Psal 5â— 4 Esa 43.21 Mar 27. Of this Efficient there is a double Impulsiue cause Outward and Inward the Inward is the onely mercy of the father m Rom. 3.23 both in regard of his good plesure which predestinated vs n Ephe. 1.5 into the adoption of sonnes o Rom. 3.23 as also in regard of the p Oeconomiae disposing and dispensation which both ordained the Sonne for this end and applyed the benefite obtayneâ— by the Sonne vnto vs q Coloss 1.12 And this is the grace which in Scripture if called the Grace of r Free gifts in Schooles the Grace that maketh one acceptable and among the common sort the Grace that freely giveth and is alwayes opposed vnto workes which are called the gifts by grace or of grace freely giveÌ„ because God tooke not the first cause of Iustification from vs or our workes but in himselfe and from himselfe for the vnsearchable riches of the glory of his grace Wherefore there can bee from vs no disposition and preparation which of the Popelings is surmised to be necessary for the bringing in of the forme of Iustification Å¿ Eph. 2.8.9 Tit. 3.5 Eph. 2.4 for albeit there bee two speciall degrees of preparation if not in time at leastwise in nature going before Iustification to witte the feeling of our misery and a confused knowledge of Gods mercy yet none of these maketh for the manner of the Efficient Cause not
holinesse eyther of both wayes the iudiciall or law signification remayneth 1. Cor. 6.11 Answ First there is a fallacy of conioyning for these three are not ioyned together as if they were b Synonyma of one signification but as subordinate and opposite to the three-folde accusation going before for to those corruptions whereof hee treated he opposeth washing to defiling or vnrighteousnesse fornication covetousnesse hee opposeth Sanctification but to Guilt which hee expresseth in these wordes They shall not inherite the kingdome of God hee opposeth Iustification Secondly hee treateth of Iustification which is made in the name of Christ and not of that which is by a certaine infusion or inherent righteousnesse In defence of the Efficient Cause of Passiue Iustification or the Instrumentall Cause of the Actiue against Bellarmine from the 13. Chap. lib. 1. De Iustificatione to the 19. THat Faith alone doth not iustifie Bellarmine proveth by fiue Arguments First is That the Fathers and Scriptures doe attribute the power of Iustifying not onely to Faith but also to other vertues Chap. 13. Distinctions according to the rancke of his Arguments I. FAITH in the Scriptures and with the Fathers is wont two wayes to be considered one way properly according to the Nature of Faith simply the other may figuratiuely that is by a h Metaleptice transumption correlatiuely whereby faith apprehendeth her obiect after the first manner Faith is sayde not to be alone after the latter it is sayde alone to iustifie II. Iustification which is the actiō of faith is considered two wayes eyther generally for that whole missery of our reconciliation with God or particularly for the principall and speciall part thereof which consisteth in the application and imputation of Christes righteousnesse The ground of the one is Generall the Instrument of the other is particular III FAith is considered one way in the person of him that is iustified another way in iustification it selfe another way in the effect of Iustification In the person of him that is iustified it is the roote and beginning of all vertues In the act of Iustification it is the instrument in the effect it is the dore of life the gate and way into life IIII. THe feare of the Lord in the Scriptures and with the Fathers is taken aequivocally for it signifieth eyther the fore-goer or antecedent of Faith or faith it selfe or the consequent of Faith the Antecedent of Faith because feare is the first degree of faith vnto Iustification First not in time but in order of nature Faith it selfe because the feare of God in Scriptures very often signifieth the whole worship of God knowledge and trust that is Faith it selfe The consequent of Faith because the feare of God or that desire to avoyde sinnes and to performe righteousnesse followeth faith as the fruite the good tree Now whatsoever things are attributed to the feare of God by the Fathers or in the Scripture they are attributed eyther in the second signification by a Synecdoche or in the third by a Metonymy V. THe Word Hope is sometimes taken for trust it selfe according as the same Verbe signifyeth sometime to trust sometime to hope In which signification it is taken of the Fathers and in the Scripture in the places cited by Bellarmine sometimes it is taken oppositely so that faith is of things past and present hope onely of things to come VI. TRue loue which in this world can never be perfect is neyther in time not nature before Iustification seeing that it beeing as it were the effect by issuing forth followeth faith as the neerest cause neyther doe the places of Scripture which are alleadged point out the cause of the remission of sinnes or of Iustification but the Adiunct and the necessary consequent thereof VII THere is a two-fold repentance propounded in the Scriptures a true and an hypocriticall Faith defineth and limitteth the true but the want of faith the hypocriticall and therefore those things which are attributed in the scriptures and by the Fathers to the true repentance they are attributed not in respect of it selfe simply but in respect of faith d Secundū quid after a sort Adde further that by a frequent and vsuall Metonymy in the Scripture that is attributed to the Effect which is proper to the cause VIII THe Purpose and desire truely to receaue the Sacrament as also a purpose and desire of a new life and obedience are excluded from Iustification but not from the person justified for the cause of Iustification is one thing the quality of the person justified is an other thing neyther are the effectes to be confounded with the causes or the causes with their effects The second Argument If Faith cannot be seperated from loue other vertues then it alone cannot Iustifie Cap. 14.15 DISTINCTIONS I. IT is one thing to treate of Faith as it is considered absolutely as a quality but another thing as it is considered relatiuely as an Organ and Instrument being absolutely considered it cannot be separated from good works but considered relatiuely it justifieth without workes because it alone is the Instrument of Iustification and not workes so it is never alone yet it alone worketh in the worke of Iustification II. ANd yet it followeth not that faith justifieth with vices as it justifieth without workes because Faith onely is cōsidered exclusiuely without works as it iustifieth Quae iustificans est and not what it is iustifying III. WHerefore that third point also is in cōsequent that faith if it be alone shall also alone iustifie vs because as Iustification is never separated from faith so neyther is faith from workes As also that is an Inconsequent if the eye alone seeth therefore it shall see although it bee alone IIII. BVt that which the Adversary proveth that true faith may in very deed bee separated from loue and other vertues leaneth vpon no ground and first as touching the places in Iohn 15. there is speech of faith historicall in 1. Cor. 13. Of faith of miracles In Iames 2. Of faith temporall or hypocriticall Secondly as touching the argument taken from the state of the Church hee playeth with the doubtfull signification in the word Faithfull who in the places now cited are so called for the outward profession of faith and the communion of the Churches and not according to the inward truth and formall manner of faith and the Church Thirdly as touching the argument taken from the proper manner of faith and loue it leaneth both vpon a false consequent and a false supposition for this is a false consequent in that albeit there bee two vertues yet they may mutually be separated the one from the other This also is a false supposition in that loue springeth not necessarily from faith for God hath given Faith as the mother begetter of loue Fourthly as touching the absurdity there is none for Iustification shall not therefore depend vpon workes because it is not without
expedient h Rom. 1 7.16.17 Rom. 10.8 Ioh. 3.8 The Matter of Faith ought onely three wayes distinctly to be considered acording as it hath respect vnto the Subject Object or parts The Subiect proper and neerest is the vnderstanding and will of man as both these faculties are regenerate by the supernatural grace and vertue of the Spirite and as the vnderstanding knoweth the supernaturall benefits of faith which are offered in Christ as true and the will applyeth the same to it self with a sure perswasion of the heart as good healthfull i Luc. 24.25 Eph. 4.23 Act. 16.14 Ro. 10.20 The Obiect in respect of the vnderstanding is Gods truth in respect of the will is Gods singular Grace laid open by his promises in Christ Iesus Now both are contained and limitted in the word of God which wholy and soly faith imbraceth as her levell object in the same Christ crucified together with all his benefites as her principall first neerest and proper Object k 1. Cor. 2.2 Heb 10.22 2. Cor. 3.4 Rom. 4.8 8.38 The Parts according to the maner of the Subject or Object are wont diversly to be considered In respect of the divine vnderstanding and will they are both a Knowledge an Assent the Knowledge is wherby we vnderstand the whole word of God as touching the principall heades thereof according to the measure of grace revealed l Esa 53.11 Ioh. 10.38 1 Ioh. 4.16 The assent is whereby wee most firmely resolue with our selues that all thinges which are knowne out of the law and the Gospell are most true and rest our selues perswaded in them m Rom. 7.16 Eph. 3.12 Eph. 1.22 In respect of the will the chiefe and principall part of faith is Trust which is a firm perswasion of the heart whereby every one of them that are truely faithfull do particularly appropriate to themselues the generall promise of Grace Which trust manifesteth it selfe by a double effect to wit by constant Indurance whereby faith opposeth it selfe to all dangers inward and outward and ful Persuasion whereby we surely trust in God concerning our salvation n Rom. 8 15.16 Eph. 1.13 Heb. 10 22. Heb. 11.1 The Forme of faith consisteth in Relation whereby every Elect after a particular manner applyeth to himselfe both the word of Truth and the particular promises of GODS Grace by appropriating vnto himself through a firme perswasion those things which are taught and promised particularly and o In Hypothesi by a Supposition though conceyved in a position and generally p In Thesi Ioh. 17.15 Mat. 9.2 Gal. 2.20 Ioh. 1.12 The Supreame and chiefe End is the glory of God the Author of our Faith and Redeemer q Rom. 11.35 Eph. 1.12 the neerest end is our Salvation which the holy Scripture calleth the end and reward of faith r 1. Pet. 1.9 Ioh. 3.15 16. Ioh. 20.31 By this opening of the Definition through the causes 2. things consequētly follow First that Faith is both one and divers One both in Special kind for faith ſ Species specialissima is a Speciall kind most speciall and in Object because the thing beleeved is one t Eph. 4.5 2. Pet. 1.1 Divers both in number and in degree In Number because every one hath his owne faith distinct from another In Degree because he hath it acording to the measure of Gods grace as it is more or lesse u Heb. 2.4 Mat. 9.22 Rom. 14.1 Secondly that faith is so far firme in all the elect that it can neyther totally nor finally ever at any time be lost to wit because of the certainety and vnchangeablenesse of the Election promise of God of the satisfaction and merite of Christ and of the sealing of the Spirite Wherefore faith after some degree is oftentimes diminished but as touching the forme it cannot perish x Ioh. 3.16 Phil. 1.6 Ioh 6.56 1. Ioh. 2.1 OF FAITH The Part Confuting DISTINCTIONS In Defence of the Obiect of faith against Bellar. cap. 8. Lib. 1. De IVSTIFICATIONE I. THe Testimonies which are alleadged out of the histories of the Gospell doe eyther treate of faith in Christ expresly Mat. 16. Luc. 7. Ioh. 1 Ioh. 6. Ioh. 11. Ioh. 14. Ioh. 20. and so of the speciall mercy of God which God layed open in Christ singularly effectually or of Gods speciall mercie which Christ exhibited by will worke in the example of the Leaper Mat. 1. or they treate onely of an hypocriticall boasting of that speciall mercy of God as in the example of the Pharisie Luc. 18. Or lastly of the outward meanes and extraordinary miracles that further faith which make not a justifying faith but do eyther generally testifie or particularly confirme the same Mar. vlt. II. THose which are alleadged out of the Acts and Epistles are eyther Sermons touching Christ and so Metonymically concerning Gods speciall mercy Act 2.4.10.13.17 18. or do treate of Abrahams faith not in respect of the temporall or earthly but of the spirituall and eternall promises for he saw the day of the Messias by faith and therefore rejoyced Rom. 4. Or lastly they treate of the meane of speciall mercy procured vnto vs and confirmed by the resurrection of Christ Rom 10. 1. Cor. 15. Against Bellarmine cap. 10. I. THe Word of God is two wayes vsually considered eyther as the Word of truth generally or as the Word of promise and grace specially The one Faith respecteth as it is a Knowledge or assent but the other as it is a trusting or beleeving for albeit the promises are generally proposed in the Scriptures yet there is a speciall application of them by faith as the examples of the sicke of the palsie Mat. 9. Of the sinnefull Woman Luc 7. Of the Adulteresse Ioh 8. of Zacheus Luc. 19 and of the Thiefe Lu 23. doe teach II. FAith is the Instrument of Iustification and not the Cause which neither by time nor place can be discerned or separated from the things which it apprehendeth Neyther doth the faith of a speciall mercy follow Iustification because without it there is no Iustification III. IVstifying Faith taketh not away but proposeth the subordinate means of confidence such as are Prayer Sacraments good workes Baptisme and vseth them for the augmenting and confirming of the same IIII. THe confidence or assurance of faith dependeth not vpon the quality of the person beleeving or the quantity of his Faith but vpon the truth of God promising the will of Christ redeeming and the faithfulnes of the spirite sealing Of the Forme of Faith against Bellarmine Lib. 1. De Iustificat Cap. 5. THe Testimonies which are cited out of the 11. to the Hebrewes do not overthrow the forme of Faith but establish the same First the Apostles definition of Faith and the sence and interpretation of the two properties of faith whereof mention is made in that Definition For faith is sayde to be a Ground or substance not
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
Notaries which went between God speaking and the Church which hee speaketh vnto for the perpetuall verity of the thing x Eph. 2.20 Secondly commeth the consent of the Cannon of the Law with the truth Thirdly the assent of the Church which hath allowed the Scripture delivered of God receyved kept and delivered the same by the vse and exercise of Gods Ministery and of Ecclesiasticall Discipline which dependeth thereon Which authority of the Church is secondary not to establish but to testifie thâ— authority of the Scripture for both are to bee acknowledged yet in theyr degree and order for that of the Scripture is Primary sound and essentiall but that of the Church is subordinate accidentall and altogether ministeriall The Materiall Cause of the holy Scripture arâ— divine matters revealed to our salvation according to our capacity and registred in the Canon Wee call the Canon the doctrine that is contayned in the Bookes of both Testaments the forme whereof internall is the vnchaungeable trueth of God but the externall is the holy Scripture the most absolute Symbole of the same for God hath vsed and sanctified the Instrument of the Scripture as it were the Index or declarer of that Essentiall Canon and the truth of the worde for the approving of the truth as it were in a certaine state or habite of an externall forme that by divine ordinance it might bee the Canon of our faith and life as a right even measure both whole and perfect The nature and office of this Canon come now to be declared The Nature for whereas even vnto this day there hath beene a threefold Canon in the Church the one divine the other Ecclesiasticall and the thirde false how the Canon properlie called divine may be distinguished from the Ecclesiasticall and both from the false it is very needefull for vs to discerne first by the partes thereof secondly by the manner of delivering thirdly by theyr proper conditions Wee devide the pattes of this Canon into the bookes of the olde and new Testament according to those two severall times of the olde and new Church The olde Canon is that which being receyved from God the auncient Church of the Iewes kept and next after delivered from hand to hand to theyr posterity by Gods appointment the bookes whereof are reckoned to be 22. by the Iewes but more distinctly by vs 39. and are divided into three rankes the first contayneth the fiue Bookes of Moses the second contayneth the bookes of the Prophets both hystoricall and propheticall whereof some were published before the Captivity to wit the booke of Ioshua Iudges Ruth two of Samuel two of Kinges being hystoricall Esay a good part of Ieremie and the nine lesser Prophets being Propheticall Others were in the time of Captivity and after as Esdras Nehemias Ester which are hystoricall some part of Ieremie Ezekiel Daniel and the three last of the smaller Prophets which are Propheticall the thirde contayneth holy writings before the Captivity Iob the greatest part of the Psalmes the Proverbes Ecclesiastes the songs of Salomon in and after the Captivity the two bookes of Chronicles The New Canon is that which the christian church had more largely since the time of Christ and the Apostles the substance of which Canon is the word by Christ vttered and the thinges which hee did the most faithfull hystory whereof is contayned in the fower Evangelists the examples in the Acts the y Exegesis exposition in one twenty Epistles the Prophesie in the booke of Revelation The manner of the delivery of both the Canons varyed according to the times of the church and persons the internall forme that is the vnchangeable word of God remayning stil the same for as for the time being the law or the bookes of Moses were the Canon in the church so also after Moses that which was added thereunto was the z Exegetica fuller exposition of that Instrument or canon The conditions of this Canon properly called divine are two the one that it contayne in it selfe the truth or haue the expresse forme of the word of truth the second that it bee delivered ruled and sanctified by divine authority to the end it might bee a Canon for vs in the church the latter of which conditions can never bee pluckt away from the former Now God hath sanctified these forsayde bookes to the ende they might be a Canon in the church partly after a generall partly after a particular manner after a Generall manner because God hath approved and confirmed the Bookes of both Canons not onely by the testimony of his spirit but also by the consent of the Canon and testification of the church after a particular manner because God hath specially sanctified the Bookes of the olde Canon to wit Moses his fiue Bookes with his speech miracles signes and events the bookes of the Prophets and holy writings before the captiuity with the extraordinary signes of a cloud and smoake in the Temple g 1. Kin. 8.10 Leu. 16.2 as also of Gods answere by the Ephod Vrim and Thumim h Exod. 28 30. after the captivity with singular testimonies of eventes the bookes also of the new Canon God hath sanctified singularly both by his sonne made manifest in the flesh as also by his wordes and deedes c Heb. 1.2 and by the Ministery of his Apostles which was most effectuall in signes powers miracles d Mat 3.5 pag. 13. And these are the partes manner and conditions of the divine Canon The other Canon is Ecclesiasticall which neyther contayneth the truth perfectly in it selfe nor was sanctified by God in the Church that it might bee a Canon of doctrine and faith and therefore is called of the Greeke fathers a second or inferiour Canon To this Canon belong the Bookes Apocryphall eyther wholy so as the thirde and fourth of Esdras Tobit Iudith the two bookes of the Machabees the booke of Wisedome Ecclesiasticus or being e Appendices additions to the canonicall as Baruch the prayer of Manasses and those which are added to Daniel and Esther these although they be taken into the Canon Ecclesiasticall yet by evident meanes that is by faith order and vse they were of the Fathers lesse esteemed then the bookes of that divine Canon whereby though abusiuely they were called Canonicall to witte by custome yet properly they were distinguished in the church from the canonicall by the name of Apocrypha The False Canon is that which after the Authority of the Apocrypha bookes grew greater was constituted by humaine opinion The office of the Canon is twofold the one is to teach the truth the other by this rule of truth to decide al controversies concerning Religion for it is the prâ—per Iudiciary voyce and sentence of the holy Ghost that soveraigne inward Iudge from which wee may not appeale The Formall Cause of the holy Scripture is twofold inward and outward the one is wherby the Scripture is proportionable
to the divine truth and with euery part of it selfe the other is the exquisite Phrase of the holy scripture whereby all things are written with a stile fitly tempered both according to the dignity of the speaker and the nature of the word spoken and lastly according to the condition of them to whome it is spoken From both as also from the consideration of the other causes the perfection of the holy Scripture aryseth both as touching it selfe and oppositely against vnwritten traditions As touching it selfe because the scripture doth most perfectly contayne the whole truth which is communicable the perfection springeth from principle subiect and effect From principle for whereas every principle whether of the thing or of knowledge ought to bee perfect and 〈◊〉 f Apodâ—cticae demonstratiue or true conclusions are drawn from that which is vnperfect it must needes bee that the Scripture is altogether most perfect as being the first only mediat principle of all doctrine concerning the truth g Deut. 4.2 12. ver vlt. From subiect because it hath partes both Essentiall of which wee haue spoken to witte matter and forme and also Integrall which are the law and the gospell and is all or wholy perfect both absolutely and by relation Absolutely because for substance it contayneth eyther expresly or Anologically all that doctrine concerning fayth and manners which is communicable for whereas of divine matters some are communicable and some incommunicable and of those which are communicable it is not expedient that some be communicated vnto vs in this life and yet expedient that some be wee affirme that divine matters are perfectly contayned in the Scripture because they are both to bee known h 2. Tim. 3.16 profitable to bee knowne by relation because as it hath the perfection of the whole so hath it also the perfection of the partes in the whole that is called a perfection according to Essence this according to quantity yet so that considering the seueral bounds of times every part was sufficient for the proper times thereof and all the partes in the whole are for vs. From the Effect for it maketh a man wise vnto Salvation instructeth him to every good worke and maketh him blessed by beginning in this life and by perfection in the other i Ioh. 2. v vlt. Rom 15.4 Ioh. 3.59 Neyther is it onely perfect of it selfe but also as being opposed to vnwritten traditions all which by the perfection thereof it excludeth k Gal. 1.8 By the Name of Traditions we vnderstand not in a generall signification the doctrine delivered both wayes to wit by speech and writing as very often they are taken in the Scripture and with the Fathers but in a more speciall sense for every doctrine not written by the Prophets and Apostles whether it be tearmed Dogmaticall or Hystoricall or Ceremoniall for the perfect matter of Dogmaticall Traditions which pertayne to Faith and Maners is delivered vnto vs by God in the Scriptures and those tye not vs which are delivered without the Scriptures but the generall matter of those which are Hystoricall concerning the thinges eyther spoken or done by Christ or his Apostles is perfectly contayned in the Scriptures which it behooveth vs to know for our salvation those which are delivered without the Scripture are to bee reckoned for humaine writings Of those which are Ceremoniall the Essentiall part is written downe in the word of God according to their owne kinde but the Accidental part of them which is concerning the circumstances is free and changeable The Finall Cause according to the consideration of the double Obiect is twofold the highest and furthest off is the glory of God in the maintenance of his truth The second and the nearest wherof our speech is in this place is the instruction of his Church vnto salvation The necessary means of this instruction are three the plainenesse of the Scripture Reading and interpretation whereof the one hath respect vnto the Scripture the other vnto vs and thâ— last both vnto it and vs. The first meane is the Plainenesse for the doctrine of a darke and doubtfuâ— matter neyther ought to be delivered nor can be learned forasmuch as everâ— Instruction whether it bee by the oâ—der of Nature or Doctrine is beguâ— from thinges more known but whereas there is one thing better known in respect of it owne Nature and anotheâ— in respect of vs wee consider the plaiâ—nesse of the Scripture both wayes boâ—â— in respect of it owne Nature as far forth as it is inspired of God and also in respect of our selues as farre forth as we are inspired of God for the vnderstanding of the same Of the playnenesse thereof in it selfe there are two arguments first the matters delivered in the Scriptures secondly the maner of delivering them for albeit they seeme obscure in respect of their dignity and maiesty yet if you respect the truth of them agreeable with their first patterne l 2. Pet. 1 19. if the â—â—w and the Gospell wherein as in â—e partes they are contayned m Deu. 30 11. 2. Cor. 4.3 if the â—ceeding great consent of all matters â—d wordes if lastly you respect the â—ory of God the Principall n Prou. 6.21 Effect of â—em from the vnderstanding of Docâ—ne and Salvation which is offered vnâ—o vs in the holy Scriptures it must â—edes be that it is in it selfe most perâ—ect o Ioh. 20 31. The Manner or Stile of delivering â—he matters is most applyable both 〈◊〉 the thinges themselues of which â—here is speech made and to those perâ—ons for the instructing of whome the â—cripture was delivered yeelding an â—xceeding great playnenesse both in words as also in sense and signification In Wordes for the Phrases which are proper doe shine in the proâ—riety of Wordes and those which are Figuratiue are perspicuous lights of a holy speech In Sense which of it selfe â—s one onely as being that which the â—ntention of the Speaker and the Nature of the thing signified doe import for the Schoole-men say well the p Theologiam Symbolicam non esse ArgumentativaÌ„ Figuratiue Divinity is not fitte for reasoning or disputation yet it may diueâ—sly be applyed to the vse of the Hearers q Per Anagogas Allegorias Tropologias by Mysticall Allegoricall and Mâ—ralyzing Interpretations that one onely literall and Grammaticall sense 〈◊〉 the holy Scripture neverthelesse remayning whole and entire Of the Playnenesse of the Scripture in respect of our selues there aâ—â— also two reasons the one of absoluâ— necessity because indeed the Scripture is the onely meanes and Instrument oâ— Faith for whereas knowledge Asseâ—â— and full assurance are the first beginnings and degrees of Faith these threâ— can by no meanes stand without the evident playnenes of the Scripture the other is r Exothesi from a supposition of God Promises concerning the writing of hâ— Law in our hearts and the spreading abroad or clearenesse of the Doctrine
oâ— the Gospell Å¿ Esai 59.21 Ier. 31.31 of which promise there would be no accomplishment vnlesse the holy Scriptures which exhibite â—â—to vs the summe of the Law and that â—â—ctrine were evidently playne in all â—â—nges which are necessary vnto salâ—â—tion but as there are degrees and â—â—pediments from the flesh of the feeâ—â—â—g of this faith and promise so are â—ere of this playnenesse in the regeneâ—te whence it is that neyther all â—ings are cleare perspicuous to each â—â—rson alike nor each thing to all perâ—â—ns equally yet to all and singular perâ—â—ns sufficiently vnto saluation accorâ—ing to the measure of Fayth and diâ—â—ne illumination The second meane of Instruction is â—â—e Reading of the holy Scripture â—hich is necessary to all and singular â—odly men First for the precept seâ—ondly for our salvation thirdly for â—e edification of others the consideâ—ation of the precept is declared in the â—criptures two wayes expressiuely t Ioh. 1.39 Aâ—alogically and by consequence beâ—ause in the Scripture God speaketh vnto all therefore by the same â—ight the doctrine of the Scripture is common vnto all also the end of thâ— Scripture is to be the power vnto salvation to every one that beleeveth with many other arguments which from the force of ConsequeÌ„ce may be drawn but whreas the point of our Salvation iâ— perfectly expressed in the scripture the coÌ„mon Edification of others commendeth vnto vs the reading of the scripture as the study diligence duty of attayning the same for sith we are bound to instruct others as in life so also in doctrine wee needes must learne those thinges in which we haue a rule both in life and doctrine written down most perfectly The third meane is Interpretation whether it bee of publicke or private authority the first beginning whereof is the holy Spirite the manner is the truth the rule is the Scripture the vse is Charity now the meanes which are Principall are a continuall collation of the holy Scripture with Scripture the consideration of the Essentiall pointes of a place that is both of the intention of the Speaker and of the nature of the Word spoken The Analogy of Fayth that all thinges bee expounded according to the truth of the Principles 〈…〉 in Divinity but those which are secondary are these the practise of the Church the decrees of the founder Councels and the expositions of the Fathers to all which so farre place is to be given as they consent with the Scripture and Analogy of Fayth OF THE WORD OF GOD The Part Confuting COncerning the truth of the Scripture we haue already spoken in an explication of the Definition by causes a Analytica by way of resolution now for the truth thereof wee will briefly speake against the obiections by an Appendix or Addition of generall solutions and distinctions following the order and methode of the Causes already declared DISTINCTIONS FOR THE Authority of the Scripture against COSTERVS Ench. Lib. 2. Cap. 2. I. There is a double consideration of the Church and the Scripture the one common in respect of the Author the other singular in respect of the Authority which the Author hath put into them God is the Author of both whether mediately or immediately but the Authority from God is diverse that of the Scripture is principall and formall but the other of the Church is secondary and ministeriall II. THe Scripture is two wayes considered eyther according to the substance of the Word principally or according to the manner of Writing Secondarily in that the Scripture is more ancient then the Church as by which the Church was begotten or generated III. SOme thinges are required for the confirmation of a thing absolutely and of it selfe and some by accident and for another thing if the Scripture neede any confirmation of the Church it needeth the same by accident not of it selfe and therefore the confirmation of the Church belongeth not to the Cause Efficient but Ministeriall IIII. IN causes coordinate those which are inferior and latter cannot obtaine the force and faculty of others which are the former Now every Authority of the Church is subordinate yet the vse of both is very great of the Scripture as the meane principal to beleeue of the Church as the meane outward and ministeriall V THere is one corruption of wordes and certaine particular places through the blemish where of the principall parts cannot bee corrupted and there is an other corruption of the essentiall partes of the Scripture the former if any hath happened vnto the Scripture for the latter we vtterly deny is not the corruption of the Scripture but was caused eyther by the naughtinesse of some other or through the infirmity of the church or through the particular ignorance of them that were of the houshold The places of Scripture which COSTERVS wresteth are these Iohn 14.16 I answere that is badly transferred to the church generally which is spoken of the Apostles particularly for the testimony of these is immediate blamelesse and extraordinary but of it mediate weake and ordinary Luke 10.16 I answere that which was spoken concerning the office of the Church in respect of Ecclesiastical censure and discipline is not to be restrayned vnto the office of the same in respect of doctrine 1 Timoth. 3.15 I Answere the prayses which in the Scripture are given to the Church declare the Ministery and not the authority of the same as beeing that church which should keepe the b DeposituÌ„ pledge of the truth committed vnto it as the house of God should set it foorth as a pillar whereon it hangeth and in that pillar should keepe it vnmoueable as the ground therof Basis Distinctions for the Canon against Bellarmine 1. Tom. Lib. 1. Cap. 7. vnto the 16. THe Obiections which are wont to bee brought against the Canon are eyther those which are alleadged against all the bookes of the Canon generally or against every one particularly of all these the solutions are generall I. The Councels which haue their Canons concerning the canonicall and Apocryphal Bookes are eyther ancient or latter the ancient are eyther c Oeconomica generall the credite of which is the worthier such is that of Laodicea celebrated in the three hundred yeare after Christs birth which with vs acknowledgeth the selfe same Canon or Provinciall as that third of Carthage celebrated in the yeare fower hundreth having no authority not onely because it is particular but also because it is convinced of error by the former generall of Laodicea Againe the latter are that of Florence and of Trent of which there is no authority but because they are too late as also because they are papish and tyrannicall II. T Hese tearmes or Epithetes holy Divine and Canonicall are so called eyther properly in very deede and according to the truth or by a certaine similitude that is from the opinion and ordinance of men according to a certaine resemblance and in both significations
concerning God is vtteâ—d For the INFINITNES GOD by speaking properly is not in a place because he is no where â—ontayned yet euery where because he contayneth and reacheth vnto al thing not in quantity but in power For the IMMVTABILITIE WHatsoever change seemes to bâ— ascribed vnto God in the scriptures it is not in God but in the thing and therefore when Repentance is vttered concerning God it signifieth nâ— the affect in God but the effect of Goâ— in men For the ETERNITIE SOmewhat is sayed to bee Eternalâ— eyther properly or Analogically Properly which by Nature hath neyther beginning nor ending Analogâ—cally which having a beginning bâ— the grace and power of God hath noâ— an end after the former manner God is eternall after the second the Angels and the Soules For the KNOWLEDGE THe Act of Knowledge in God is indivisible wherfore neyther foreknowledge nor remembrance are not â—ncident vnto God but in respect of vs. For the POWER POwer in God takes away all that which is eyther of finite power or want of power For the WILL. THe Will of God is eyther absolute or Conditionall neyther are there contradictory Willes in God sith the thinges and persons are both alike or after the same manner The end of the First Booke THE SECOND BOOKE OF THE first Part of Holy DIVINITIE that is of the Workes of GOD or the Causes of our Salvation CHAP. I. AFter that we haue treated of the 〈◊〉 of holy Divinity we must consider concerning the partes thereof Now the partes of Divinity according to the consideration of the end and of the meanes to the end are two the one of the causes of our salvation and so of the works and Effects of God the other of his Subiect to witte of man and of the diverse state of man for salvation which is the nearest end of Divinity is considered two wayes both in it selfe and the causes thereof simply as also by relation vnto the Subiect vnto which it was ordayned for which respect it is diversly modified or measured according to the manifold condition of the subiect wherein it is The workes of God of which wee must treate in the first part of Divinity are of two sortes Inward and Immanent Outward or Going out those are in the very Essence of God by an Internall and Eternall Act these passe from or goe out of God into the Creatures by an externall and temporall act of the first kind is Predestination of the second if you respect the workes of Nature is Creation and Providence if of Grace Redemption and restoring againe OF PREDESTINATION The Part Confirmatiue CHAP. II. PVrposing to speake of Predestination wee must declare first what Name it is secondly what thing it is Whereas to Predestinate is to appoint and ordayne things to their ends a Rom. 8.29 Eph. 1.5 according to the manifold respect consideration of those ends it is wont to be taken diversly among the Doctors of the Church Now the ends generally to which things created are ordayned are two the one is that to which thinges are carried by the order of nature or according to nature by the ordinaÌ„ce of God the other is that which exceedeth the proportion or measure of the created nature and respecteth the state of man out of this temporall and naturall life the one of the Schoole-men is called Proportionate the other Superexcedent In respect of the former end Predestination is a decree of God or a iudgement of Gods vnderstanding aswell in generall of all thinges created b Act. 4.28 as in speciall of all Creatures reasonable which were to be put over to their certaine end And in this signification it is also of others called Providence and by vs was sayde to be a kind of those inward and immanent actions of God in respect of the latter end Predestination is taken two wayes c Synecdochice Synecdochically even as the state of man out of this naturall life is two-fold eyther commonly or Improperly for the eternall decree of God concerning men to bee saved or punished or singularly and properly for the Act of decreeing vnto eternall salvation which was in the minde or vnderstanding of God and in this signification wee take Predestination in this place This Predestination is to bee discerned two wayes or by two degrees first in it selfe and the causes thereof simply secondly oppositely vnto the contraries of the same Predestination therefore is an Act of Gods good pleasure wherby God from everlasting purposed in himselfe out of the vniversality of Creatures to make some and certaine of them partakers of his grace glory in Christ to his prayse and their salvation The Primary Efficient Cause of this Predestination is God in whome and from whome the very Act of Predestination is as it were from his divine vnderstanding and in it fore-shapened altogether or alwayes going before all things and causes d 2. Eph. 1.5 Rom. 8.29 2. Tim. 1.23 secondly Impulsiue which is the benevolent or well-willing affection of the Will of God in Christ which in Scripture is called the good pleasure of the Will of God e Eph. 1.5 And this act of Gods good pleasure which in God is simple and vniforme according to our humane manner of vnderstaÌ„ding hath two as it were distinct Predestinations the former is of the end the latter of the meanes vnto the end that distinctly we vse to cal election or fore-knowledge f 1. Pet. 1.2 Rom. 9.11 8.29 but this by a common name purpose g Prothesis and Predestination but both of them is a fore-ordinance from everlasting before all things and the causes that were in the things h Rom. 9 19. Act. 13.48 Rom. 9.11 11.6 The matter of Predestination or to speake more properly the Obiect is man who out of the common nature of his kind was to bee lifted vp or advanced Of this obiect according to that double respect of the act of Gods purpose there ought to be a double coÌ„sideration for if you respect the fore-ordinance of the end man coÌ„monly absolutly i Rom. 9.20 21.35 is the matter of PredestinatioÌ„ but if of the means vnto the end man is who was to perish of himselfe and in himselfe guilty in Adam k Esa 54.16 Rom. 9.22 1. The. 5.9 The forme speciciall indeed and proper is an adoption into Sonnes by Christ l Eph. 1.5 but commonly that whole manner of order in respect both of decree and execution In respect of Decree the order of degrees m Rom. 8.30 is this Fore-knowledge by which God fore-knew them that were to bee Predestinated afore appointment or a determining purpose by which God hath fore-determined the Predestination of them that were fore-knowne both by electing them from everlasting and by preparing for them elected grace in the present world and glory in that to come In respect of Execution the order of degrees is this an effectuall vocation n
cause of salvation Efficient Act. 23.48 Ans There is 〈◊〉 Consequence from the state marke and conditioÌ„ of the persons which weâ— elected to the causes of Election eythâ— impulsiue or meritorious Rom. 8.29 Answere The Presâ—ence or fore-knowledge of God is nâ— the Consequent or the Effect of thing but the Antecedent neyther doothâ— signifie in the place cited a foreseeing of the beginning but the speciall loâ— of God but the fore-knowledge of approbation is one and that of naked science and knowledge is another Heb. 11.6 It is one thing to treâ— of the first cause of Election and another thing of the meanes and subordinate causes for faith is the proper and onely Instrument of our Iustification and reconciliation with God of which mention is made in this place Rom. 11.20 It is one thing to treate of the perseverance of the Saints but another thing of the election neyther ought those which are the meanes to bee mingled with the Causes and beginnings Places for good Workes Rom. 8.29 The Conformity of â—â—e Image of the Sonne of God is the â—onsequent of Predestination but not â—e Efficient meritorious cause thereâ—f and those words which are to bee â—â—pounded according to the sense of the â—postle by the vnderstanding of the â—erbe Substantiue Were ought not to â—e taken in a contrary meaning 1. Tim. 2.20 to treat of the seales of â—aith which of the Apostle are reckoned â—o be two the one Inward the note or â—nowledg of divine approbation the other outward the avoiding of iniquity of which the Apostle speaketh in this â—lace as also to treate of the cause and beginning of our salvation and election are things diverse Apoc. 3.11.4 It is one thing to treate of the crowne of Ministrie and another thing of the crowne of eternall life and the worthinesse which in scripture is attributed to the elect is not 〈◊〉 naturall excellencie but of meerenes oâ— fitnesse by God given freely also theâ— is one by inherence in the faithfull and another by imputation of which mention is in this place Distinctions for the matter I. THe matter of Election is called so Equivocally eyther Ex qua out 〈◊〉 which and it is the counsel of God 〈◊〉 Circaquam about which and it is maâ— or in which and it is Christ as the Mediator II. MAn is considered eyther Commonly without any consideratiâ—â— of the qualities or Singularly as he iâ— a Sinner after that manner in the fâ— Act of Election and Reprobation bâ— after this in the second III. THe number of the Elect and Reprobates the person numbering and numbered is certaine though both be not certainely knowne vnto vs. For the FORME I. THe Forme of Predestination consisteth in two thinges in the Action and manner thereof the Action is Adoption the maner is in Christ in whom as in a bond lying betweene the vnion of vs with him was made II. PVrpose Prescience Predestination are distinguished in God not by time but by order Purpose signifieth the whole counsell of God Prescience the first degree thereof Predestination not only them but also those which depend on them III. DEcree together with the execution therof as they ought neyther to be confounded or mingled together nor plucked asunder so it is needefull they should bee ioyned together and distinguished all which distinction is from that which is the latter from the maner of the thinges effected OF CREATION The Part Confirming CHAP. III. THat sorte of Divine Actions immanent wee haue already declared in the doctrine concerning Predestination now by order wee passe to Gods actions externall Of these according to the double obiect there ought distinctly to be had a double respect and notice for those divine actions which passe over vnto the Creatures doe eyther belong to this common nature the common beginning of things naturall or to speciall grace the speciall beginning of thinges supernaturall vnto the communion whereof Man is to bee advanced Those which concerne Nature men distinctly consider to be eyther that first beginning or springing vp as it is a In fieri in the doing or making or the conservation of the same as b In sacto it was already done or made that wee are wont to expresse by the name of Creation but this by the name of Providence The Worke of Creation is known of vs two wayes the one common according to the common consideration of all thinges which were created even as the generall and every speciall of them haue their proper conditions in nature which were effected since that first vniversall beginning in the very time of Creation the other particular according as there is a singular respect and expresse marke of the same the first maner properly belongeth to Divinity the second to the science of thinges Naturall Creation therefore Theologically is the first bringing foorth of Nature and of thinges in nature done or made by God in the beginning of time and finished in the space of six dayes vnto his owne glory and the salvation of the Elect. The Cause Efficient of Creation is God for the thinges created were not by one vnderstanding conceyved and by another procreated as the Valentinians thought not by another Nature which Cerinthus calleth one while the Wombe another while the Generall Worke not by the Angels as the Symonians deemed not by their peculiar spirites called Daemones as the Philosophers Lastly not by Fortune as Epicures but by God they were produced and disposed c Psal 33.9 Esa 40.28 which beside the Scripture eyther the distinct workings of the three persons or the nature or maner of the Creation or lastly the manner of beginning doth convince The persons working in the Creation are as the Causes first the Primordiall Cause is the Father d Act. 17.24 the working cause is the Sonne e Col. 1.16 Ioh. 1.3 and the perfecting or finishing cause is the holy Ghost f Gen. 1.2 Psal 33.6 The manner of Creation is two-folde the one by the bringing forth of things the other by the most wise setting of them in order g Iob. 9.8 Esa 40.22 both of them is from God eyther immediately or mediately The consideration of beginning is that it should loue singularity and there can bee no vniversall first thing vnlesse it bee one neyther one vnlesse it be God The matter of Creation ought to bee distinguished two wayes according as there is one creation primary immediate another secondary and mediate There was no primary matter of creation neyther with God coeternal nor of God existent or as a materiall cause put or spread vnder the work of this creatioÌ„ for God gaue not immediately the beginning of nature by nature but by himselfe for that he is of infinit power he necessarily excludeth all matter wherfore out of nothing as it were the bound God brought forth h Psal 33 9. Rom. 4.17 Heb. 11.3 nature by his owne power Of the second and mediate Creation the
is that in every Action three thinges are to bee discerned and distinguished the Nature the Subiect the Accidentall quality of them both The Nature is from the Creator which gaue it and moveth the beginnings of naturall properties and actions The Subiect is the moving of the Action which is according to nature in respect whereof every sinne is said to bee in God subjectiuely The Quality is the Accident of Nature and of the Subiect being good indeed according to grace but evill according to the corruption that groweth in nature and in the Subiect which infecteth man and those things which are of man with a bodily and effectual taynt or strayne whence the will which is the inward beginning of actions infuseth the force of that corruption into the actions immediately These things layed downe it is to bee marked that Providence also in evill actions worketh by all the wayes and degrees t Esa 45.7 Lam. 3.37 Am. 3.6 In the way degree of Conservation for it hath put into man both the beginning of Nature which by it selfe by a naturall necessity is limitted as also the beginning of actions which is the will that by it owne power limitteth her motions and freely inclineth them vnto whatsoeuer actions vndetermined againe it sustayneth the will as it moveth the things of nature by a common beginning and the actions naturall and voluntary by a particular beginning By way and degree of Governing for first God bringeth to passe effectually the worke that is evill as farre foorth as it hath a respect of good chiefly it hath that both because it is in good subiectiuely because it is vnto good reduciuely Secondly God remitteth the sinne and prescribeth a bound vnto it according to the liberty of his will u Pro. 16.9 Thirdly hee permitteth evill things not that he alloweth them but that it is no evill to permit evils for sith hee which permitteth hath power to forbid without any obligation as also he to whome it is permitted hath power to doe without any compulsion the Will in both parties is voluntary in the former without fault in the latter without excuse In the way and degree of ordayning for God ordayneth the events of sinnes vnto good x Rom. 8.28 eyther morall that is of punishment and chastisement or Supernaturall that is of his glory in Iustice and mercy y Rom. 5.20 11.33 wherby it is cleare that for a thing to haue being to doe and to bee ordayned it is good but for the same to bee evill to doe evill and to bee carried vnto evill it is euil that God effecth but this God suffereth to bee effected by the creature this is the formall cause of providence The end of Providence which may easily bee gathered from the thinges afore-going is the glory of God conioyned with the salvation of the Elect. z Mat. 6.26 OF PROVIDENCE The Part Confutatiue Distinctions for the Cause Efficient I. FAte or Destiny is eyther true or fayned that without violence this violent The true Fate eyther is Divine or Naturall the Divine is nothing else then the governing and providence of thinges the Naturall is none other then the course and order of naturall thinges The fained Fate eyther is of the Chaldeans or the Stoickes the one superstitiously bindeth and tyeth the actions and eventes of thinges vnto the power and position of the starres the other is flowing from everlasting being such a ranke and knitting together of causes that on it should depend both God himselfe and Gods Providence the Consequent of both is a necessity of constraint II. VNto Providence pertayne two thinges the manner of order the execution thereof the first is Eternall the second Temporall III. GOD governeth the Inferior things by the thinges superior not for the defect of his power but for the aboundance of his goodnesse according to the liberty of his will IIII. THe Nature of the following cause is not onely like to the superior Cause in that it hath somewhat thence but also vnlike it in that it proceedeth from without or outwardly For the Materiall Cause I. ALL thinges subiect to the causing of the first agent are also subiect to the ordinance of the same vnto their end wherefore all things in that they haue being are subiect to Providence II. IT is one thing to treate of the cause vniversall and another thing of the Causes particular Of the Particular Causes there are chances but the Vniversall Cause nothing can escape III. COrruptions and defects in naturall thinges are indeed against the particular nature yet they are from the Intention of the vniversall nature in that they fall out for the good of the whole vniversall IIII. THe manner of the Doer is one and of the Instrument is another that which is of the Instrument and the Creature is disorder but that which is of the doer and the Creator even in things most out of order is order V. SOme things are done by Providence efficiently and causally some other thinges according to Providence permissiuely and determinatiuely For the Formall Cause I. THe Soule alwayes worketh freely which although it depend on the causes yet it selfe is the neerest cause of her own actions for naturall effects haue more likenesse with the neerest causes then with the furthest off II. THere is one necessity from the former or a Constituens that which appointeth another from the latter b Consequens or that which â—nsueth one inward another outward one of constraint another of â—mmutability one absolute another by supposition the distinction of all which in this point of Providence is very necessary III IT is one thing to speake of deedes is they are in act and another thing as they are subiect to the Cause contingent for after the first maner they are necessarily after the second contingently IIII. SInne is two wayes considered eyther properly principally as it is sinne or as farre forth as it hath the respect of good and that two wayes first because it is in naturall motion action Inclination that is in good subiectiuely Secondly because it is vnto good God from evill drawing forth good V. THat thing which being once decreede another infallibly followeth without any other Intermediate Cause is the Cause of the Consequent but God will haue sin to come to passe not immediately but by the wil of man as the meane intermediate VI. OF things being God is the effectuall beginning but sinne to speake properly hath not the manner of an Act or being but of defect for there is a double being of the thing and of the manner vnder the being of the maner not only notions and relations are contayned but also Privations and sinne is a being of the manner not having a being Positiuely but Privatiuely VII IN every sinne there are two things the Materiall or the Subiect and the Formall that is to say the naughtinesse The Subiect is a thing
the generall of outward calling Gods good pleasure as the foregoing cause therof Christs Ransome as the meritorious cause therof Out of both ioyntly ariseth that singular and benevolent affection of Gods will whereby hee embraceth vs adopted in his beloved Sonne with his Infinite loue by applying vnto vs his saving grace i Eph. 2.17 19. Ioh. 15.19 Act. 6.14 Eph. 1.5 Of this Inward calling or application there are two inward meanes the Spirite and Faith The Spirite which calleth by the efficacy of the cause k 1. Ioh. 2 17. Ezec. 11 1â— Faith answereth the calling by the office of the instrumeÌ„t l Rom. 8.30 â— Pro. 1.22 Now as the giving of the Spirite so also the bestowing of faith is the singular gift of God m Passe To be possible to haue both is of Nature but to haue both is of Grace The Matter of this Inward calling are those whome God fore-knew and predestinated vnto life for whome hee hath predestinated them hath he called n Rom. 8.30 Neyther can this Inward and effectual calling bee of any others then of them whose also is the Spirite of Christ and saving faith according to the purpose of Gods Predestination in Christ all others are excluded for albeit it be somtimes given vnto the wicked not onely with their sences to perceiue those things which are of the outward Ministery but by them after a sort inwardly to be affected in the heart that is in the vnderstanding and will yet this inward saving calling whereof we here treate doth affect them onely to salvation who liue and are moved by the Spirite of Christ and are ingraffed by faith into Christ to life eternall o Ioh 17 â—0 Eph. 2.20.21.22 The forme of this calling is that inward Information of the faithfull by the spirite and faith for the communicating of Gods grace and glory Of this Information there are two partes the one is that effectuall action of Gods Spirite in vs and according to that the whole renuing of man which in the Scripture is commonly called Regeneration p 1 Ioh. 3.9 Rom. 8.1 The other is the action of Faith whereby both the mind is inlightened that it may know and the Will sanctified that it may apprehend God in Christ q Col. 1. â— Rom. 14.14 The End Remote is the glory of God gratiously calling Neerest the salvation of Man effectually called And this is the maner of the outward and inward absolute calling whereof the one is of good pleasure and election the other of the signe the one of Efficacy the other of Signification tending to Efficacy the one proper to the Elect the other common to all But because the one cannot nor ought to be separated from the other in the Elect in the ordinary way vnto Salvation out of both ariseth a calling which wee tearme Coniunct both ordinary effectuall in the matter of our salvation Now is it an effectuall and gracious action of the holy spirite sealing vp in the Elect by the instrument of true faith the preaching of the word the vse of the Sacraments the communion oâ— Christ and his Church for their salvation and Gods eternall glory The Efficient cause of this calling is God for the calling is of gift not of merite of grace not of nature God calling whome hee will and againe whome hee will eyther not calling at all or not effectually calling but both freely without respect of person or without blame The matter are men elect in whom alone onely this calling is effectuall perticularly and savingly though generally the not elected and Hypocrites may both receyue the vse of the outward calling and seeme openly to declare the sence and feeling of the Inward whence it is that the Effect of the calling of these is called in the scripture a r Heb. 6.5 taste onely but of those a commixture of the Word with faith Å¿ Heb. 4.2 The Forme is that divine manner of divine Information Inward and Outward whereof this is fully performed with the preaching of the Word the vse of the Sacraments and other both private and publicke exercises of faith and charity but that with the saving communion of the Spirite and Faith The End is both the glory of God being mercifull as also the advancing and translating of man from his misery to spirituall grace and glory OF THE CALLING OF MAN vnto Salvation The Confuting Part. Distinctions in defence of the Efficient Cause I. THe Vniversall Calling which is coÌ„monly called Naturall is one and the Politicall or Ecclesiasticall which is called Personall is another Lastly the saving is another of which we treate in this place yet of all these the Principall and onely Efficient is God II. THere is one calling Immediate another Mediate Extraordinary Ordinary That God effecteth by himselfe This by the Ministery of men III. OF the Efficient cause of all callings there is commonly had a two-fold notice the one according to the beginning the other according to the Instrument that is properly of the cause this of the r Concausa fellow cause In Defence of the Matter against the Vniversality of Effectuall Grace I. THe grace and good will of God is eyther noted generally whereby God doth benefite all men or particularly whereby hee doth good to the Elect in Christ but this vniversall and generall grace ought to bee discerned from the singular and particular as also the vniversall and common benefits towards all as they are men from the Particular towardes men as they are Christians II. THe Affirmation is Inconsequent from the Generall to all Particular things for all ought not to bee taken vniversally of every man but generally of all sorts of men III. THe Argumentation holdeth not from the communion of Nature to the communion of Grace IIII. THe quantity of Actiue vertue ought to bee knowne by the Effect of the quantity V. THere is one Efficacy of calling outward another inward the outward is when the sences and corporal things are touched moved by the outwarde Ministery the inward when the vnderstanding and will are touched and moved Both these Efficacies againe are two-fold the one saving proper to the Elect the other not saving but leading the way according to the generall order and generally belongeth vnto all that are called The Places 1. Tim 4 10. Ans The benefites of Christ in the saving of men are distinct by two degrees the one is common to all the other is peculiar to the Church and saving to the faithful Adde further that the word of saving importeth sometimes the benefites of God in this life and sometimes that eternall benefite of salvation aequivocally Ezek. 28.26 God two wayes is called the God of men eyther vniversally and commonly according to nature or particularly according to Grace whereby hee chose them from everlasting in Christ In Defence of the Formall CAVSE I. THere is one Calling by grace naturall and another by Grace supernaturall
actuall both of these were in Christ yet properly he imputeth this onely V. ACtuall righteousnesse is eyther perfect or imperfect this is in vs that in Christ VI. PErfect actual righteousnesse of Christ consisteth in a double obedience whereof the one is called the obedience of the Law the other obedience vnto death VII THe obedience of the law which is truely and properly the effect of the person being the mediator neyther ought nor can bee called eyther a part making the person or a quality pertayning to the making of that person VIII THe places of Scripture which treat of Christes death are not to bee taken exclusiuely or oppositely but figuratiuely or Synecdochically for the last accomplishment of the whole obedience DISTINCTIONS in defence of the Formall Cause The Arguments which Bellarmine bringeth against the truth of this cause are of two sorts for first hee endeavoureth to proue by certaine reasons that our inherent righteousnesse is the formall cause of our righteousnesse Secondly he impugneth the imputation of Christs righteousnesse The first he endeauoureth to perform by 8. Testimonies Cap. 3. Lib. 2. De Iustificatione The first is in Rom. 5. Of which wee haue treated in the explication of those places which were alleadged against the true nature of the name or word The second is in Rom. 3. Answ First the Grace of God is taken in Scripture aequivocally First for the free and eternall favour of God wherby hee made vs acceptable to him selfe in his beloved Sonne and this is the Grace that maketh acceptable Secondly for the giftes by Grace whether outward or inward whether generall or particula and that in the place cited it is taken in that signification and not in this three thinges doe proue First because the Apostle excludeth the righteousnesse of the law which is of works to the end hee might establish the righteousnesse of faith the causes whereof hee reckoneth vp Secondly because what hee called freely hee expounded by grace that not onely the workes that goe before but also those that follow after faith might bee excluded Thirdly because the Apostle opposeth the very same Grace cap. 4.2.4 against Abrahams works howsoever proceeding from the renuing of the Spirite Secondly neyther in deed doth the conjoyning of those two words Freely and by Grace sith the one expoundeth the other according to the Scripturall Phrase of speaking nor doth the force of the Preposition by which is not found in the originall Text and very often in the Scripture noteth the efficient nor doth the Efficacy of Gods grace the effect whereof ought necessarily to be distinguished from the Cause nor lastly doth it because loue in Scripture is called any Grace whereas both the loue of God towards vs is a grace making acceptable and ours towardes God is a grace freely given any way infringe that interpretation The third 1. Cor. 6. To this wee haue aboue answered The fourth Titus 3. Answ First the Effect is badly confounded with the cause to witte Iustification with Regeneration and Renovation for the matter of that is the righteousnesse of Christ but of this our Inherent righteousnesse Secondly neyther doth the Apostle call Renovation Iustification sith hee expresly distinguisheth the one from the other Thirdly the Apostle sheweth not the cause but the vse of Renovation or good workes when he sayeth that being justified by the grace of God wee might bee heyres according to the hope of everlasting life The fift Heb. 11 Ans First there is a two-folde righteousnesse Imputed and Inherent by both they are called Iust or righteous but after a divers manner by that by way of Relation and perfectly before God by this Inchoatiuely Subjectiuely and vnperfectly Secondly the perfection which is ascribed vnto the faithfull in the Scripture hath a three-fold respect the first of Gods councell from everlasting Secondly of the foundation in Christ lastly eyther of comparison and opposition vnto other mēs vnrighteousnes or of the end or tearme of perfection vnto which it tendeth besides these respects there is no perfection of the faithfull in this world Thirdly the nearest cause in deede of a righteous worke is inherent righteousnesse but the chiefe and principall cause is the Spirit of Christ imputing his righteousnes to vs and by the power of that imputed righteousnesse working this inherent righteousnesse in vs. The Sixt Rom. 8. 1. Cor. 15. Ans first our Conformity with the Image of Christ whereof mention is made in the Scripture is threefold the one vnto the image of glory being opposite to that which is vnto the image of Christs afflictions And of this the Apostle treateth in the cited places The second vnto the image of Christs obedience which in deede in this world we performe vnperfectly but Christ applyeth the same to vs as perfectly performed for vs. The third is of the death buriall and resurrection of Christ Secondly of Christs righteousnesse there is a double vse the one principall of satisfaction and merite the other exemplary and of document as touching satisfaction Christs righteousnesse is imputed to vs as touching example it is the rule of our inherent righteousnesse Thirdly the opposition which is made betweene the image of the first Adam and the second according to the sense of the Apostle in both places hath respect vnto the mortality and immortality the earthly and heavenly qualities of the body not properly vnto sinne and Christs imputed righteousnesse The seaventh Rom. 6. Ans The word Iustification is taken two wayes properly and improperly Properly when wee are sayde to bee justified by the cause Improperly when wee are sayde to bee justified by the effects Secondly the Apostle treateth of our Sanctification and the two parts therof the mortifying of the old man and the quickning of the new of both which partes hee giues vs an example in the death and resurrection of Christ Thirdl◠to bee justified signifieth to bee freede according to the proper phrase of the Hebrewes who comprehend the Consequent with the Antecedent The eight Rom 8. Answere First the degrees of our Salvation Adoption and Iustification are badly confounded together Secondly of Adoption there are two considerations the one according to the truth and foundation thereof in the eternall counsell of our Election the other according to the fruition and accomplishment thereof in the other life In that signification Adoption goeth before Iustification but in thi Adoption is the bound and end of Iustification Thirdly it is one thing to call Iustification Putatiue and another Imputatiue that as being false is falsely also faigned vnto vs this is no lesse true then if we our selues had it subiectiuely because of the truths sake both of Gods promise and our coniunction with Christ That the FORMAL CAVSE of our Iustification is not the Imputation of Christs righteousnesse Bellarmine proveth by ten Arguments Cap. 7. Lib. 2. de Iustificatione To the FIRST IT is false for whereas there are two sorts of testimonies some expressed and some by
consequent the thinges that follow proue that both are found in the Scripture and with the fathers concerning the imputation of Christs righteousnesse there are two expresse testimonies among the rest in Scriptures Rom. 4.6 1. Cor. 1.30 And by Consequent these are speciall first That the remission of sinnes which is the second Part of Iustification is expressed in Scriptures by the name of not Imputing Rom. 4.7 8. Secondly that the Apostle denyeth any proper or inherent righteousnesse to the end hee might establish that which is of Imputation by faith Phil. 3.8 Thirdly because looke what the maner of our sinne is in Christ the same is also the manner of Christs righteousnes in vs to wit in both by imputation 2 Cor. 5.21 The testimonies of the fathers are also frequent To the SECOND FIrst whether you respect Gods truth Imputation of righteousnesse is conjoyned with the Remission of sinnes Dan. 9.24 Rom. 4.6 7. Or whether you respect our Salvation it was behouefull also that the two parts of Iustification should bee opposed to a double evill wherevnto wee were subiect to punishment remission of sinnes to offence imputation of righteousnesse Or lastly whether you respect the satisfaction of the Law two things were necessary the first that wee might bee freed from the punishment which the law threatneth secondly that wee might fulfill the law and so might bee made like vnto Christ Secondly neyther doe the places which are cited concerning the Remission of sinnes take away the Imputation of Christs righteousnesse sith the thinges which put themselues one with another cannot duely be put one against another Thirdly the opposition which is made in Rom. 5 hath not respect to the manner of inherence or imputation but to the Causes Effects and Subiects of salvation condēnarion The Causes of salvation being the obedience of the second Adam but of Condemnation the disobedience of the first The Effects that by the one wee are made iust by the other Sinners The Subiects on both sides there are many men found to witte in the cause of condemnation vniversally but in the cause of Salvation generally To the THIRD FIrst there is a double vse of the Imputation of Christs righteousnesse the one is to absolue vs before God the other to cover the imperfection of our righteousnesse that is Primary this Secondary Secondly the perfection which is attributed to Faith Hope and Charity is tearmed so aequivocally and is to bee expounded according to that three-fold respect thereof of which we haue before spoken To the FOVRTH FIrst wee are sayde to be Formally iust eyther subiectiuely or by relation subiectiuely by righteousnesse inherent in vs which is vnperfect relatiuely by Christs righteousnes which is perfectly imputed vnto vs. Secondly it is false that a thing should alwayes haue a name outwardly from the qualities which may bee inwardly sith even in naturall thinges the bodies of the starres shine not with their owne but with a b Ascititio borrowed light that is by the benefite of the Sunne Things subordinate doe not disagree neyther are they two contrary formes to wit the outward and the inherent sith that is both the fore-going and forming cause of this To the FIFT IF you respect the truth of righteousnesse imputed vnto vs wee are accounted truely righteous before God no lesse then Christ but if you respect the quantity and subiect Christ is more righteous then wee because hee is so actually wee imputatiuely hee subiectiuely wee relatiuely in him vnto him and therefore wee cannot nor ought to bee accounted Redeemers and Saviours for that of Christs actions there are two sorts the one is of them which being named in the Abstract or devided do not so much signifie the office of Christ as his benefite obtayned for vs the other of them which in the Concrete or conjunction doe not so much note out to vs the benefite as his personall office The names of those are wont to be changed but the names of these are bounded in the person of Christ To the SIXT OF the restoring of Gods image in vs by Christ there are two parts the abolishing of the depraved Image and the renuance of the same That is performed by the Imputation of Christs righteousnesse This is by the benefite of sanctification or inherent righteousnesse and both wee haue of Christ To the SEVENTH FIRst there is a double consideration of Christ the one as touching himselfe the other as touching vs whose person hee tooke vpon him in respect of the former Christ is sayd to be just holy c. In respect of the latter hee is saide to bee made sinne the curse c. Secondly albeit it sinne bee called a sacrifice according to the Hebrewes proper forme of speech yet the manner of opposition in the cited place requireth that hee bee rather sayde to be made sinne that is a sinner not in himself but by the guilt of all our sinnes imputed vnto him a figure of which thing the two he Goates were whereof mention is made Leu. 16. To the EIGHT FIrst there is a two-fold fairenesse of the Bride the one which shee hath of her Spouse by perfect imputation the other which shee bath in her selfe by a beginning in this life Secondly the beauty of Christ and of his church differ not in Forme but in the Subj ct and manner of propriety for in Christ is fayrenesse by manner of inherence in the church by manner of imputation Thirdly shee is sayd to bee faire among women not opposed to Christ but to other women To the NINTH FIrst the Purenes wherewith wee are prepared for the seeing of God is as well that which we haue by Imputation as that which is in vs subiectiuely in this life Secondly neyther is imputation a vaine thing onely which may seeme or onely be thought to be for it is in very deede applyed vnto vs whereas Relation is not an idle thing but an application vnto the bound thereof it must needes bee that this Imputation is some what which wholy consisteth in Relation To the TENTH HEb 9. Ephes 5. Tit. 2. Ioh. 16. Ans First the word Sanctification is c Homonyma of divers significations for it signifieth Iustification it selfe or the effect of Iustification and in the first signification it is taken in the cited places but not in the second Secondly these wordes Truely and Imputatiuely are badly opposed the one to the other sith those things also which are imputed vnto vs are as truely ours as if they were in vs subiectiuely OF THE COVENANT of GOD. The Part Confirming CHAP. X. ANd these are the degrees according to which God in this life by calling effectually and iustifying freely disposeth the benefit of redemption Now by order we are to see concerning the outward meanes by which God ordinarily executeth that dispensation The outward meanes ordinarie of the execution thereof on Gods behalfe are two the couenant and the seales and sacraments of the couenant
grace the other on mans behalfe promising thankefulnesse And in this sence is the word Sacrament wont to bee vsed two manner of wayes eyther for the signe onely the thing signified Synecdochically or properly for both or for that whole holy action which commeth together for the full participation of a Sacrament Now Sacraments are called Mysteries not for that they bee the working of miracles but the ceremonies of a secret and spirituall thing or as Augustine speaketh because they are the Signes of thinges being one thing signifying another thing whence it is that they were also called a Symbola Gen 17.10 11. Mat. 28.19 badges and stampes Now a Sacrament is a holy action ordayned of God whereby God as touching his promise sealeth vp his grace in Christ with a fitte agreement of the signes and the things signified b Rom. 4.11 1. Cor. 10.17 and wee testifie our mutuall faith and godlinesse towards him The Efficient Cause is God and Christ the onely Mediatour of God and men c 1 Cor. 11.23 because the Institution of the Sacraments belongeth to the excellent and divine majesty which onely hath right to promise the thing signified and power to apply the same whence sprung that immoueable and golden rule that nothing hath the Nature of a Sacrament Nihil habere rationeÌ„ Sacramenti extra vsum a Deo institutum without the vse ordayned of God Now God effecteth a Sacrament by the word of Institution which added vnto the Element it becommeth a sacrament not by infusion of a new quality but by changing of the vse Of this Word called Sacramentall there are two partes a commaundement and a promise whereof the one sheweth the authority of the sacrament the other the vse and efficacy of the same The Commaundement is that whereby God commaundeth both that the Sacraments should be administred by prescribing the forme of them as also that they be receyved by giving charge for the vse thereof so in the Supper the forme of Institution is prescribed and the vse of the Supper is given in charge the same in Baptisme also d Mat. 28 19. Mar. 16.15 The Promise annexed to the commandement is as it were the power and life of the Sacrament which the Effect necessarily followeth e Mat. 26.26 1. Cor. 11.24 Rom. 6. 2. Pet. 3. so in the Supper there is promise made of the eternal and spirituall nourishment of the soule in Baptisme of the salvation of the souls and the washing away of sinnes And the consideration of this Efficient cause doth circumscribe the whole dignity of a Sacrament wherefore it cannot be that the same is eyther f Tit. 1.25 Eph. 3 17 abated through the faultes of the Ministers or g Rom. 3.3.4 that any thing is detracted from it because of their vnbeliefe which receiue but the signes onely The Matter of the Sacraments is two-fold the one sensible and outward the other intelligible and inward of these the one is commonly called the Signe the other the thing signified or the thing of the signe Now by the name of Signe in generall we vnderstand every thing the vse whereof is put in signifying in which signification there are two sorts of signes some by Augustine called Naturall and some Given Naturall are those which without will or desire to signifie doe cause somewhat else beside themselues by themselues to be knowne as the dawning is a sign of the Sunne to be neare at hand and the smoake of the fire Given are those which depend on the Will of the Institutor whether God or Man for the signes which are of force by the appointment of the Will are eyther of humane or divine Institution Those which are of divine Institution of which onely our speech is in this place are some miraculous some without miracle those haue respect vnto the extraordinary and vnusuall works of God at which the minds of men are greatly astonished of which sort very many signes eyther of divine Doctrine or wrath or grace doe occurre in Scriptures these are familiar and favourable signes of Gods grace whether they be monuments of things past or whether pointing out or signing a thing present or to come or witnessing the certainty of a thing as it were with a sealed stampe thereon or lastly yeelding that thing which is signified and that by the verity of Gods institution and the hidden vertue of the Spirite And such are these Sacramentall Signes not naturall but given that is of God instituted that they might signifie seale and exhibite Of these signes two partes ought to be considered and declared the one Elemental the other Ceremoniall whereof the one respecteth the Substantiall matter the other the action and the Rite The Substantiall matter is all that in the Sacrament which is set a part from common vse by Gods ordinance and appointed for the signifying sealing and exhibiting of inward and spirituall things such as in Baptisme iâ— the Water in the Supper the wine and bread And these Signes remaine in themselues and their owne Essence both as touching the substance and aâ— touching the Essentiall and adherent qualities h Ioh. 1.26 1. Cor. 10.16 11 26. c. Luc. 22.19 The Action is a Ceremony both of the Minister supplying Gods roome of the faithfull receyving as in body â—he outward thing so also in faith the â—nward or signified thing i 1. Cor. 11.3 For of the actions by God in eveâ—y Sacrament prescribed some agree with them of whome they are adminiâ—â—red doing what they doe in the â—ame of Christ and some with the rest â—hat receiue the Sacrament such as are 〈◊〉 Baptisme the sprinkling and dipâ—ing of the Water in the Supper the â—reaking the distributing and receyâ—ing of the bread wine both signes â—omming vnto our outward senses proâ—ose to our mindes other things altogeâ—her spirituall and heavenly that they â—ight bee vnderstood and by faith seaâ—d vp Those other Things that we may exâ—ound that other part of the matter of â—â—e Sacrament are generally all that â—â—ing which Faith applyeth to it selfe vnto salvation Now it doth properly and most neerely apply Christ himselfe who wholy is and ought to be called the matter of the Sacrament k Rom. 6.3 1. Cor. 10.16 Gal. 3.27 in respect both of his person merit and benefites Of his Person because whole Christ is given in every Sacrament both by reason of his Divinity and Humanity although especially mention bee made and respect had of his Humanity in the Institution of the Sacrament both because according to it he is of the same Essence with vs and our brother as also for that in it Christ merited that for vs which the Sacrament sealeth and lastly in that an entrance is given mediately by it vnto this Divinity and Gods Grace Of his Merite because both the truth and profite of Christs death wherby hee purchased life for vs is chiefly offered and confirmed wherevpon the signes
both of his bloud shed are giveÌ„ in Baptisme and of his body crucifyed in the Supper For the passion of Christ is as it were the materiall and meritorious cause of our salvation l 1. Pet. 1.7 2. Pet. 1.19 Mat. 20.28 Of his Benefites because looke what things Christ hath and did hee testifieth m Ioh. 6.53 Ioh. 15.4 Rom. 8.32 by visible signes in every Sacrament that hee had them to our good and did them for vs. Now the Scripture proposeth foure things which in very deed are the benefits of Christs person and the fruites of his merite n 1. Cor. 1.30 Righteousnesse which is the remission of sinnes and the absolution of the sinner before God Wisedome which is the perfect and true knowledge of Gods wil which no man hath without Christ Sanctification which is the denying of our selues joyned together with repentance and new life Redemption which is both a full deliverance from all evils yea even from our last enemy Death as also a small glorification And these are those things which are sealed in all Sacraments which of the Divines are otherwise wonte to bee expressed by the name of an invisible Grace as the signe it selfe by the name of a visible Forme From this consideration of the signe and the thing signified the agreement and difference of both may bee concluded The Difference because they are divers both in nature for the Signe is visible the thing signified is invisible and in the Obiect for the signe goeth but into the body the thing signified into the soule and in the Manner of communication for in respect of the signe the manner is corporall but of the thing signified it is spirituall the Agreement because those things which were otherwise really and very farre separated are joyned together by a Sacramentall vnion The inward and proper forme of a Sacrament is that excellent agreemeÌ„t of the Signe with the thing signified and the mutuall relation of the one vnto the other whereof that properly consisteth in the comparison and similitude of the Effects this in the ordayning of the signe to the thing signified Now this conjunction of the Signes and the thing signified in the SacrameÌ„ts is not naturall by a substantiall contraction or knitting together or by the vniting of the accidents and substances IndistantiaÌ„ Inexistentiam nor locall by the neerenesse and beeing of the one in the other nor yet spirituall as immediately quickning the very signes themselues but it is wholy Relatiue and Sacramentall consisting specially in three thinges in the signifying in the sealing Praebitione and in the exhibiting of the thing signified In the signifying because the signes by a most agreeable similitude and proportion as it were by a certaine introduction doe represent the o Gen. 17 10.11 1. Cor. 11.15.16 Ioh. 6.33 spirituall mysteries that is the things invisible by things visible In Sealing because the Signes are and are called the Seales or stampes of the thinges signified both for that they confirme the truth of the similitude betweene the signe and the thing signified and that also they necessarily and most surely seale the efficacy of both conjunctions in the lawfull vse thereof p 1. Ioh. 1.7 And this is called a coupling of the Sealing In Exhibiting because that in very deede is exhibited which is figured by the signes for God mocketh not by instituting Signes whereof there should be no truth but as in the audible word so also in the signe that is in the visible word he in very deed performeth what he promiseth and sheweth q 1 Pet. 3.2 Rom. 4.11 Eph. 3.7 And yet the exhibiting or receyving of the the thing signified are not referred to the Instruments of the body but to the heart of the beleever because it is spirituall according as the exhibiting and receyving of the Signes is corporall wee say spirituall for a double respect both by reason of the Efficient that is the hidden operation of the holy Ghost which is done in very marvailous maner that by the means of Christs flesh mystically communicated to vs the bloud and vertue of Christ-merite pearceth even vnto our soules Å¿ Col. 6.7 Ioh. 1.26 and by reason of the Instruâ—ent be cause faith by which we rece ue them is a spirituall instrument by the bond whereof the spirit most straitly conjoyneth those things together Col. 26.7 Ioh. 1.26 which otherwise are very faire distant each from the other t Eph. 3.17 From this inward forme of a Sacrament and the mutuall disposition of the signe and the thing signified doe arise two speciall kinds of Sacramentall Predications vsed in the Scriptures the first when the signe is pronounced of the thing signified that is when the signe is sayde to be the very thing signified as when Christ is called our Circumcision our Covenant our Paschall Lambe u 1. Cor. 5.7 Gen. 17.10 Act. 7.8 the other when the thing signified is pronounced of the signe that is when the very thing signified is sayde to be the signe as when the bread is called the body of Christ the wine the bloud of Christ x 1. Cor. 11.24 Mat. 26.28 And these Predications are wont to bee called Relatiue Analogicall and Metonymycall Relatiue because when the one separated thing is pronounced of the other a mutuall relation and respect of things like the one to the other is necessarily presupposed Analogical because the changing of the names is made in regard of the Analogy and exceeding great agreement betweene themselues Metonymycall because the signe is put for the thing signified so contrariwise The reason of these Predications in the mater of a Sacrament is the vnion which as it coÌ„sisteth in three in the signifying sealing and spirituall exhibiting so it maketh these Sacramental Predications true because of the signifying sealing and exhibiting The End of a Sacrament is two-fold Proper and Accidentall The Proper is eyther Primary or Secondary That is the visible sealing of Gods invisible grace and our conjunction with Christ y Rom. 6.4 1. Cor. 10.16 Gal. 3.27 This is a testifying of godlinesse towards God of loue towards our neighbour and of open profession whereby as by a marke wee are severed from other Synagogues of Sathan z 1 Cor. 10.17 Eph. 4.5 1. Cor. 11.29 The Accidentall is the condemation of them that vnworthily communicate for albeit the vnfaithfull receiue the SacrameÌ„ts yet for the abuse of the signes reproachful contempt against the thing signified they are made guilty of the contempt of Christ and therefore also of everlasting death and condemnation By this a An alysi opening of the definition through all the causes it may easily be coÌ„cluded what those things are which most properly may hold the name and nature of a Sacrament to witte those wherein there may be a concurrence of all these causes and of the conditions that issue out of these Such Sacraments as these are
of the tense very frequent in Scriptures V. THe Fathers who treated of the difference of both Baptismes eyther treated of the circumstances the maner of Christ his manifestation onely and not of the substance or efficacy as Origen Iustin Nazianzene Chrisostome Cyrill or of the outward Baptisme of Iohn or the inward of Christ severally as Basil Tertullian Cyprian Hierom or as they are men haue erred from the truth as Augustine VI. THe office of Iohn Baptist ought two wayes to be distinguished one way whereby he receyved from God the office of teaching and baptizing the other whereby particularly hee is called the fore-runner of the Messias in the Scriptures by the former he sealed and conferred salvation ministerially by preaching and baptizing by the later hee fore-shewed Christ the true onely Author of the true Baptisme by both wayes the power and efficacy of Iohns Baptisme and of the rest is evidently proved to be the same VII A Comparison is made of both Baptismes in respect both of the persoÌ„ and of the office of Iohn Christ not in respect of the essence effect neyther is the outward baptisme divers or different but in the administration or both the difference is declared betweene Iohns outward and Christs inward Baptisme VIII THe Consequence is of no validitie from a conjecture though ever so likely whereof notwithstanding there is no testimony extant in Scripture againe according to the vse of Scripture by a Synecdoche a part is taken for the whole Adde further that Luc. 7.8 The Scribes and Pharisies not being baptized are excepted of Iohn IX ACt. 19. ver 3.4.5 the words of Paul speaking are to be distinguished from the wordes of the Evangelist declaring that history as it is confirmed by the proprietie of the two wordes in the Greeke tongue Moreover in that they deny that they ever heard whether that there were a Holy Ghost it is to bee vnderstoode not of the Existence and Substance of the hoâ—y Ghost but Metonymycally of the manner of the visible powring out of the gifts of the holy Ghost Adde further that from the doubtfull significaâ—ion of the word Baptizme nothing â—olloweth for baptisme doth not sigâ—ifie Water onely but eyther the matter of Baptisme or the very doctrine of â—ohn DISTINCTIONS Of the Baptisme of Lay-persons against Bellarmine Lib. 1. cap. 6. De Sacra Baptis I. THe example of Zipporah who circumcised her sonne in asmuch as it was eyther a rash and vnlawfull exâ—mple of a foolish angry woman or 〈◊〉 particular action or deed ought not to bee drawne into a consequence for the Angell was pacified because the Childe was circumcised and not because shee had circumcised him II. THe office of teaching is one Ecclesiasticall an other Domesticall that is publicke this private the Ecclesiasticall and publicke office pertayneth to them alone who haue a calling in the Church the Domesticall and private to all those who being as members of the Church are by the law of Charity bound to respect the good of the whole Church and every member thereof Now the conclusion is not of any force from a publicke office of teaching to a private whereas that is of a particular calling but this of a calling common to all Christians III. FRom publicke persons those vpon whome sometimes the office of administring the word was imposed to those that are of the Laity the conclusion is of no force Adde further that the administration of Baptisme was two-folde in the Primitiue Church the one Immediate by the Apostles themselues the other Mediate by the Deacons who not of themselues but by the commaundement of the Apostles did baptize IIII. THe Testimonies of the Fathers and Councels which are cited are eyther vnfitly alleadged as that of Tertullian who giveth the authority of baptizing not absolutely but by the way of supposition of the order altered in the Church Of Ambrose who treateth of the extraordinary function of the Deacons in the Primitiue church and the ordinary function of the Ministers in the Church which followed after Of Augustine who determineth nothing but doubtingly proposeth a question or are false and are confuted by the testimonies of the fourth Councell of Carthage which in the 100 Canon ezpresly layeth downe and determineth the contrary Of the Nicene Councell which treateth of the Baptisme of Heretickes whose manner is diverse to this and not of the baptisme of the lay-persons or lastly by the testimonies of other Fathers and councels as of Chrysostome and Epiphanius c. For the Matter receyving Baptisme or the baptizing of Children I. FRom those things which are particularly spoken or done with certaine conditions and circumstances of the persons and the times simply and generally to conclude is an Inconsequent II. TO beleeue as touching the present controversie is taken two wayes Actiuely when they which are of yeares haue faith in Christ by the hearing of the word Passiuely and by imputation when for the covenant and Gods promise the righteousnesse of faith is imputed vnto Infants III. THere is a two-fold Act of Faith the first and the second that wherby faith is this whereby faith worketh Infants haue faith in the first Act not in the second in the seednesse and not in the harvest by Imputation of justice not by operation by a hidden verrue of the Spirite and not by outward demonstration IIII. THe diverse circumstances of ages breake not the vnity of Faith and the nature of the promise for the one and selfe same righteousnesse of faith is sealed in the Parentes and in the Infants V. AN Vniversall commaundement includeth a particular neyther must wee restraine that to one part onely of the promise and to the halfe seed of the riper age which pertaineth alike vnto all VI. FRom the deniall of a speciall precept to an vniversall forbidding it followeth not by consequence VII THe truth of doctrine ought not onely to bee drawne forth and confirmed from the outward syllables but from the consequence and force of the whole scripture referred to the proportion of Faith VIII THe consequence is of no waight from the vnlikenesse of time and persons and the divers order of God towards persons of yeares and Infants IX COnfession of Doctrine and faith are not the proper and true causes of Baptisme but onely the consequent Effects For the necessity of Baptisme against Bellarmine Lib. 1. Cap. 4. I. FRom the ambiguous signification of the word Water nothing followeth for it is taken not onely for the outward Element but also for the operation of the holy Ghost which k Exegeticè by way of exposition is wont so to bee expressed in scriptures then the necessity which Christ inferreth is to bee ascribed not so much to the signe as to the thing signified Adde further that the Baptisme of water is after a sort said to be necessary to those who both can and ought to vse it II. THe Testimonies of the Fathers and Counsels some are badly
God and man yet wee must not stay in the very signes neyther are the eyes of faith to be lifted vp to the place of the bread but vnto heaven x Col. 3.1 That this popish Adoration is Idolatrous both in it selfe and in the Adiunct Ceremonies wee proue divers waies In it selfe by three Arguments drawne from the cause from the manner and from the kindes of Adoration for seeing the cause of the Adoration of Christ is proper in his God-head for nothing is properly to bee adored but that which is God the worshipping eyther of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be translated to the outward signs theÌ„selues without manifest sacriledge then seeing the manner of Christs adoration requireth that neyther the person be divided nor the natures equalled or the difference of them takeÌ„ away the bread cannot at all bee worshipped or the bodie in the bread but either the nature and the properties thereof should be confounded while the presence of Christs bodie is judged to bee in the bread or that which is not fitte for a humane nature but in regard of the person should Idolatrously bee attributed not onely vnto him simply and as touching himselfe but also vnto his Sacrament Lastly seeing there are two kindes of Adoration Praying Thanksgiving neyther of them can be applyed to the bread neyther properly nor Sacramentally whereas both belong to Christ as being God and man In the Ceremonies it is idolatrous whether you respect the reserving of Reliques the inclosing or carrying about or the Elevation of the Eucharist for albeit there were certain beginnings of these ceremonies in the ancient church yet seeing they were prescribed neyther by Christ nor his Apostles or observed in the most ancient and purest church they were for the good cause taken away in the churches of the Gospell OF THE LORDS Supper The Part Confuting Distinctions in Defence of the Interpretation and signification of the NAME I. THe Supper of the Lord signifieth eyther the signe or the action that is eyther it is taken Relatiuely or Absolutely Being Relatiuely it signifyeth the Symboles or Signes of Gods grace Absolutely taken 〈◊〉 signifyeth the whole Action comâ—â—sed of the visible and corporall 〈◊〉 â—ing of the Signes and of the invisible and Spirituall receiving of Christ and his benefites II. THe Lords Supper is considered eyther abstractly as touching it selfe or applyedly in the lawfull vse this way it is properly called a Sacrament that way it is not but abusiuely and improperly III. THere are fowre formes of speaking concerning the Supper of the Lord the sense whereof and manner of vnderstanding them is the same the First is wherein the Name of the thing signified is layed on the Signe as the Supper is the New Testament The 2. wherein the thing signified of the Supper in respect of the effect and efficacy thereof is given to the Signe as the Supper maketh vs partakers of the new Testament Thirdly wherein the offices of the signes are expounded in their proper signification as the Supper is the signe of the Covenant The fourth when in the lawfull vse of the Supper the Sacrament is conjoyned with the promise of grace as he which receiveth the bread and wine worthily shall eate the body and drinke the bloude of Christ Distinctions in Defence of the Efficient Cause principall and First for the Subiect of Predication against Bellar. Lib. 1. De Sacra Euchar. Cap. 10. I. THe Pronounes demonstratiue and Relatiue aswell with the Greekes as Latines doe not alwayes according to rule agree with the substantiue following but sometimes also with that which goeth before and contrariwise not alwayes with that which goeth before but with that also which followeth Moreover the thing which is only a note in the vniversall and not in the particular according as bread was in the Supper is most vsually vttered by a Nowne vniversall of the Neuter gender II. THose things which are to be vnderstoode Tropically according to the nature of a sacrament ought not or may not be properly and simply taken Now there is a double Trope in the proposition touching the cuppe for by a Synechdoche the cuppe is put for the wine in the cuppe and by a Sacramentall Metonymy the Effect of the thing signified is given to the Signe In Defence of the whole Predication to Cap. 9. I. THe Stile of Scripture doth most manifestly proue that the Sacraments of the olde and new Testament as also Testaments compacts and covenants are found to haue beene instituted in Figuratiue wordes and the precepts to haue beene vttered Figuratiuely II. AN Argument drawne from a Figuratiue speaking to the obscurenesse of the same is inconsequent for it followeth not that if it be Figuratiue therefore it is not perspicuous or on the contrary if it be perspicuous that therefore it is not Figuratiue III. THe Testimonies of the Fathers are Sacramentally to be taken that is to bee expounded according to the maner and Trope which is agreeable to Sacraments Whence it is that they all haue judged that Christs words are to bee expounded not according to the Word spoken but according to his meaning IIII. THe appellation of the Word spoken or the sence of the wordes is taken sometimes in a larger and sometimes in a straiter signification in a strayter in regular Predications in a larger in those which are Figuratiue Wherefore in the very wordes of the Supper we retayne the very word spoken but sacramentall wherein not so much the letter and the sound of the words as the sure and certaine meaning thereof is to bee followed to wit that which may agree with the nature of a Sacrament Of the Wordes of Consecration against Bellarmine Lib. 4. Cap. 13. I. THe wordes of the Institution of the Lords Supper are of two partes some are the words of the Evangelists and some of Christ himselfe those are not onely recited as a history but doe admonish as well the Ministers as the Communicants what Christ did what he commaunded likewise to bee done of both These serue for consecration yet so that neyther the rest ought to bee omitted nor consecration bee circumscribed with foure or fiue wordes onely or lastly Prayers and Thanksgivings bee excluded seeing as well the former as the latter words of the Institution doe finish the consecration and the Substance of Bread and Wine is not changed by a certaine hidden vertue of those few wordes but on the contrary the consecration which is made in the Eucharist is called in the Scriptures a hallowing with thankesgiving II. THere was a double respect of the Apostles in that first Supper one of Pastors and dispensers of Gods misteries but the other of the church or the vniversall company of the faithfull which they represented in the first respect the commaundement to Doe ought to bee referred to all that which Christ did concerning the bread and wine in the second to all that which the Communicants ought to
thing possible to be to reason that there is absolutely a being and partly because hee which taketh from bodies the spaces of places destroyeth the verity of a body The Second because the conclusion is of no strength from an Allegoricall forme of speaking to the proper The Third 4ª 5ª 6ª 7ª because there is no consequence from a miraculous pearcing through of dimensions from a singular prerogatiue of Christs Nativity which pertayneth not to the Essence of the body from the rowling backe of the stone done immediately by an Angell at the time of Christs resurrection from the Ascension of Christ into heaven which wâ—â— done as the Scripture speaketh by the opening and dividing of the Heaven from the punishment of the daÌ„ned all which destroy not the verity of a body from like miracles which are aboue nature but not against nature and detract not any thing from the substance of the thing from these I say to the â—llocality of the body there is no consequence IX CAp. 8. Lib. 3 The profes which are â—aken from the truth of God doe faile many wayes The First a Petit Principium iterateth the same matter in question for proofe or proveth one doubt with another The Second layeth down a false position for the truth and ancientnes of the consent of the church ought not to bee taken from the testimony of some certaine persons and from the times of Lanfrancus but from the testimonies of Scripture and the times of the Apostles The Third in their owne cause is suspitious For the Authority of Popish councels neyther can nor ought to prejudice the truth The Fourth reasoneth in consequently from humane authority in divine matters The Fift insisteth vpon the actions and narrations of persons which were eyther fabulous or farre set digressions The Sixt concludeth from Miracles the truth wherof is in controversie or the superstition noted or the falshood manifest X. CAp. 21. From the authority of the Romish church and of the counsels by the same celebrated nothing is concluded because the truth is to bee preferred before all humane judgementes XI THose things which are spoken concerning congruency according to reason or the manner are worthily rejected as incongruent and contrary to reason The First indeed concerning the absence of the Substance of Bread because neyther the Lords body is substantially vnder the accidents of Bread nor is the flesh of Christ simply adored as if it were vnder the bread but because it is hypostatically vnited to Christs Divinity neyther are the foode of the mind and the foode of the belly receyved with the same Instrument but the one is of the body and the mouth the other of the soule and faith nor doth abstinence from the vse of the mysticall bread cause fasting as neyther doth the receyving and vse breake off fasting But the Second concerning the accidents remaining because the accidents of Bread make not the Sacramentall Signe but the Substance of bread because no reall and substantiall change is made in the Supper but onely that which is Sacramentall both boundes of Relation nevertheles remayning because this is alone the merite of faith to trust to the merite of Christ because he which eateth not flesh in the proper forme thereof eateth not flesh really OF THE CHVRCH The Part Confirming CHAP. XIIII AFter that wee haue discerned the application of our redemption by Christ by the Degrees thereof the outward Meanes which God is wont to vse for the accomplishment of the same Now let vs see according to order concerning the Subiect of that application that is concerning the Church which Christ redeemed with his owne bloud and vnto which alone by the gratious election of God the vse and profession of the great and singular benefite of Redemption pertaineth For the Knowledge of this Subiect or Church a two fold explication is very necessary the one Nominall the other Essentiall the former whereof Generally expoundeth the EquivocatioÌ„ or divers signification of the word the latter the very manner or nature of the church in particular The Nature of the very word ought to be considered and expounded two wayes Etymologically and Logically Etymologically the Church is a company called forth by publicke authority Logically the Church is of the number of those thinges which the Logicians call Collectiue and gathered together that is such which are not some one thing absolutely but containe in themselues two things whereof the one is like to a multitude and a matter dispersed but the other to an vnity order and gathering together Being both wayes considered the Church hath a threefold signification the first most Generall vnder which not onely the Angels are comprehended but also Politically every civill assembly and Catachtestically the false church which is called Ecclesia malignantium the Congregation of the wicked a Psal 26.5 Apoc. 3.9 is vnderstoode The second is more Speciall and signifieth th t whole multitude of all persons which generally is esteemed by the outward â—allingling and profession The Third is most Speciall most properly signifying that part of men which is knit together vnto everlasting life which signification is vsually distinguished from the â— former as it were by foure properties and attributes that it is One Holy Catholicke and Apostolicke One in the Author of Salvation in â—he consent of Doctrine in the Subministration of the Spirite and in the holy communion of the members b Can 6.8 Eph. 4.4 1. Cor. 3.11 Holy in vse office affection and proceeding lastly in effect and perfection in Christ for it is sanctified for Gods vse it desireth after holinesse is perfectly cleansed by the bloud of Christ e Mat. 26 28. 1. Cor. 1.2 Eph. 2.20 Apostolicall in the Ministery and truth of doctrine Lastly Catholicke in resepct of the Places Persons Time and Partes d 1. Cor. 12 13 4.27 In this place we are to treate of the Church in the second third signification whereof according to that double significatioÌ„ there issueth a double notioÌ„ the one visible in which acording to the outward forme of the church others also are mingled with the good who properly are the Church that pertain not to the same but only because of the outward profession of the christian faith and calling e Mat. 18.17 Mat. 13.24 Luc. 3.14 The other Invisible which according to the Essentiall forme thereof comprehendeth the predestinated and Elect onely whose Faith cannot be discerned with the outward eyes f 2. Tim. 2 19. Rom. 11.3.4 The Former is esteemed by the outward calling generally the latter by the inward calling properly and particularly g Eph. 3 15. According to both Notions the Church is of vs to be defined both Generally and Distinctly Generally the Church is defined to bee the company of them whome God by his free calling doth call forth to the communion of his grace and glory h Mat. 11 29. Distinctly the Church visible is defined to be
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
sayd to be that whereby one cannot be compelled to do or suffer any thing against his naturall inclination from Vnchangeablenesse is sayd to be that which can frame it selfe indifferently or contingently to both opposites and so can do and not do suffer and not suffer The first freedom is not in man corrupt the Second is in every man of whatsoever state and condition The third was in man before the fall V. ONe freedome is sayd to be from necessity an other from sinne an other from misery The first is of Nature The second of Grace The third of glory VI. FReedome is eyther properly taken for the freedome which is in the Subject to the Object and from the contrary impediment or vnproperly or Synecdochically for one of these Liberties That Man cannot without faith or the speciall helpe of God perform any morall good against Bel. Li 5. de Grat. Lib. Ar. Cap. 9. I. GOod Workes are two wayes vsually considered eyther according to their outward manner or according to their inward In respect of both God is sayde to reward good workes of the one because they carry a shadow of civill goodnesse which also is acceptable to God as touching it selfe but of the other because they are done in faith according to Gods Rule and Prescript to Gods glory Now God rewardeth not according to the proportion of merite but according to the grace of promise notwithstanding those places of Exodus the 1. because there is noted an antecedent but not a cause of Gods blessing towardes the Mid-wiues Of Ezek. 2.29 and Daniel 4. because the Consequence is of no force from the outward rewarding to the quality of the Worke. For God is wont liberally to recompence an outward obedience with an outward rewarding II. A Thing is sayd to be good Equivocally and that two wayes eyther that it is such indeed or that it appeareth such or else that it is eyther good in it selfe as touching the substance of the worke or that it is sayde to be perfectly good in the Object Subiect End and other circumstances The Workes of the Heathen are called good workes eyther according to the appearance onely or because the substance of the worke is good though it be evill in the Subject obiect end other circumstances III. THe Fathers which seemed to attribute any thing to Nature eyther treated onely of those outward Civill and politicke actions as Basil and Augustine or of the natural good as Chrisostomâ— or of Workes according to the common opinion as Hierome IIII. IN the Works of Heathens all and every of those thinges are wanting which are required of the Adversary for the making of a good worke the circumstance of the end is wanting because that is not don for God which is not done for his commaundement according to his rule or for Gods glory The Action is defiled by the naughtinesse of the cause because whole man is whole sinne wholy not onely as touching himselfe but also as touching his actions Neyther hath a good worke any proportion with the strength of nature because to will and to do good is of grace and not of nature and so good workes are not onely hard but also impossible to Nature Neyther do the absurdities proue the contrary because wee are bound of duety to doe good workes nor are they therefore called evill because they are done simply but because they are not well done That there is no Free-will in godly and saving actions against Bellarmine Lib. 6. cap. 10.11.12 THe Freedome of Will is vsually considered two wayes in man regenerate according as there are in him two divers and contrary beginninges the beginning of good which is the Spirite or the parte Regenerate the beginning of evill which is the flesh or the part vnregenerate Hence the freedome of will in respect of the first beginning freely willeth good in respect of the other it freely willeth evill and in this sence is Free-will in man Regenerate diversly pronounced eyther to be or not to be AND THis is the State of man according to Nature and his naturall condition both in his first originall condition and Creation and in his change and corruption which after followed by sinne Now the other state of maÌ„ in this life according to the Grace of Vocation which is aboue Nature is to be known and discerned Now it ought to be discerned two wayes according as the Châ—istian calling and estate or the condition of a Naturall Christian man is in this life comprehended in two principall heades to wit Faith and good Works For these are the two partes of a Christian calling and the two most conjunct dueties of a Christian man namely to Belieue and to Doe for faith imbraceth the Grace of God in Christ good works doe testifie and performe Thankefulnesse for that Grace OF FAITH The Part Confirming CAP. VI. BY the Name of Faith wee doe vnderstand an outward and hypocriticall profession of Religion and Faith a Mat 13 20.21 Heb. 6.4.5 6. not a temporall knowledge and assent concerning Gods Grace b Act. 8.13 Iac. 2.29 Lastly not a certaine perswasion concerning some miraculous effect conceyved by a singular revelation or promise c Mat. 17.20 1. Cor. 13.2 but we meane that which properly and simply is so called and is pronounced by it selfe concerning the onely Elect and them all Wherevpon it is wont commonly to be called the saving iustifying faith d Rom. 3.28 and is a gift of God or a holy habite e Inditus given inwardly by the Spirite of God whereby the godly in their vnderstanding beleeving Gods truth receiue with a sure and firme assent of Wil the promises of the saving good-will and grace of God in Christ to his glory their salvation The Efficient Cause of faith is two wayes vsually expounded Primary or Instrumentally The Primarie Cause of Faith is God who had his fore-going good pleasure and the onely free affection of his will no preparation of our righteousnes going before or merite of our workes accompanying the same f Ioh. 6.29 Eph. 2.8 Luc. 24.32 The Instrumentall Cause of Faith is two-folde the one inward and chiefe the other outward and furthering The inward chiefe Cause is the holy Ghost who begetteth the same in the Elect by a speciall action next and immediately beyond the order of nature partly by disposing the vnderstanding to the saving knowledge and receyving of Christ partly by induing the will with new qualities and by inclining the same that it might particularly and firmely assent and cleaue to that knowledge and receyving g 1 Cor. 12.9 2. Cor. 4.6 Gal. 5.22 The outward and furthering Cause is the preaching of the Gospell by which the holy Ghost ordinarily formeth confirmeth this very worke of Faith in vs albeit God according to the Liberty of his power and will may beget worke faith without the vse of this ordinary meanes when it pleaseth him and is
that it is a naked representation made in the vnderstanding but for that it is a certaine and vndoubted assurance of the will as it may easily bee collected by the places compared the one with the other Psal 39.8 Heb. 3.14 Againe Faith is called an Evidence because it affordeth that certainety of demonstration whereby not onely the mind but also the will is convinced that it might particularly apply vnto it selfe Gods promises vnderstood by the mind Secondly that which is alleadged concerning the vnderstanding of the Creation by faith for besides that there is an other respect of Faith iustifying which properly hath an eye vnto to the benefite of Redemption and not vnto the worke of Creation we must also note that some thinges are pronounced of faith in Scriptures rather in respect of knowledge or assent and some things rather in regard of confidence or assurance neyther doth the vnderstanding exclude assurance but goeth before it Thirdly the example of Noah for the Act of his faith doth not onely respect the deluge and the truth of Gods judgement but also the saving of himselfe from the deluge which hee could not beleeue and embrace but by the Assurance of the wil. Fourthly that which is alleadged concerning the things belonging to God because that same faith whereof the Apostle treateth doth withall suppose both knowledge in respect of the Essence and Nature of God confidence of his gratious rewarding Against Bellarmine Cap. 6. I. ROm. 4. Answ The nature and force of faith is not principally and chiefly placed in knowledge which is of the vnderstanding but in assurance which is of the will For hence first mention of the promise is made which the will properly respecteth that it might bee embraced Secondly Abraham is sayd to haue beene strengthened by Faith not to haue doubted through vnbeliefe or distrust and to haue beene very fully perswaded that God was both mercifull which would and mighty which could do him good all which doe testifie his confidence and not his knowledge onely II COr 1.13 Hope and Faith are sometimes of the same signification and import the same thing sometimes they are distinguished as in the place cited Now they are thus distinguished that Faith is a knowledge assent and assurance but hope an expectation which followeth Faith and is begotten by Faith III. COr 2.10 The Apostle doth not treat of Iustifying faith properly but of the Effects ther of or of that spirituall vertue whereby we renouncing our selues doe bring into captivity all our thoughtes to the obedience of Christ IIII. EPhes 3. Assurance is diversly wont to be considered eyther as the Forme or as the Effect of faith as the forme as it embraceth Christ with a sure perswasion of the heart as the Effect as out of this perswasion it begetteth in vs tranquility of conscience and boldnesse or assurance of Liberty V. THere is one Obiect of faith level another chiefe or speciall that which is levell is the whole word of God in respect of knowledge and assent that which is speciall is the word of Grace in respect of assurance VI. TO beleeue is wont sometimes to be taken largely sometimes strictly being largely taken it signifyeth generally every voluntary assent with a certainety to that thing which is not seene being strictly taken it signifieth a Iustifying faith which doth indeed presuppose a knowledge but formally it is an affection towardes the promise of Grace OF GOOD WORKES The Part Confirming CAP. VII ANd this is the first and principall part of Christian Calling being Inward and Invisible which the other which is outward and visible doth succeed that is good Workes which proue and testifie the truth and life of faith by the outward exercises of Pietie and charity Now it is needefull that the doctrine of good workes bee expounded two wayes first according to their owne common nature and respect secondly according to the chiefe kind of a Christian life and the principall exercises of a Christian man in this life Good Workes according to their own common nature and respect which of vs in this place are indeede considered Theologically and not eyther Philosophically or Politically are defined to be Actions which are done the holy Ghost working the same of the Regenerate by faith according to Gods law to the glory of God the confirmation of faith and our election and the aedification of our neighbour The Efficient Cause of good works is vsually considered eyther as principall or Secondary The Principall is God the Father in his Sonne by the holy Ghost from whome in whom and by whom is the beginning and finishing as in nature so aboue nature a Phi. 2.13 1. Cor. 4.7 Ioh. 3.27 15.5 Eph. 2.4 Now God effecteth good workes partly in respect of the agēt or Instrument which is man regenerate whom hee prepareth informeth and instructeth after a saving and singular manner of the Grace of sanctification that hee might both be willing and able to worke well partly in respect of the action which hee sanct fieth that it might bee good both in the generall and in the speciall and in all circumstances The second Efficient Cause is eyther Externall or Internall both Instrumentall in respect of that former or superiour Cause The Externall is man regenerate Immediately producing good actions according to the measure and degree of his Regeneration For because the Spirite and the flesh are mixed one with an other in a man regenerate it commeth to passe that in one and the same worke the action springeth mixed of both by a mutuall conflict which by the more intentiue quality is vsually named the worke of the Spirite or of the b 1. Ioh. 1.8 Rom. 7 23 Eph. 2.3 flesh Whence is the infection and imperfection even of the best workes The internall is Faith not by the vertue efficacy or efficiency of it selfe but as it apprehendeth that her object instrumētally vnto which it is carried to witt Christ in respect of whome onely the holy Ghost worketh in vs both to will and to doe good and our actions though most vnperfect doe neverthelesse please God and are approved of him The Matter of good works is whatsoever is prescribed by the Law of God for both God alone hath the authority of commaunding and the Law of God alone hath the rule and manner of every commandement which hath respect vnto that which is right and good c 1. Sam. 15.22 Ezek. 20.19 Mat. 15.9 Esa 29.23 Of this Matter according to the distinction of Gods Law into two Tables there are two chiefe and principall parts the former whereof prescribeth and commaundeth the duty of man towards God or godlines the latter the duety of man towards man or humanity The good works which belong to godlinesse are absolutely and necessarily good and cannot be otherwise the consideration whereof is most perfectly set downe in the fowre precepts of the first Table For the works of godlines do properly belong eyther to the
Life but the Instrument and meane to attaine vnto life Neither doe the places which are cited proue any thing else which doe eyther note the quality of them that are to be saved and not the cause of Salvation Heb. 10.1 Tim. 2. Rom. 10. or doe intimate the way of righteousnesse by which men come vnto Salvation Phil. 2. 2 Cor. 4. Or lastly doe treate of the Effects from which as from that which is the a A Posteriori That is from the Effect to the Cause latter judgement both may and should be had of them that are truely justified and hereafter shal be glorified Mat. 25. Iac. 1. 2. Cor. 7. II. NEyther doth the reason alleadged from an absurdity and expressed in the ninth Chapter proue the contrary for Faith alone is sayde to saue vs aequivocally eyther in respect of faith because it is alone or of salvation because it alone saveth Faith is not alone without works but it alone saveth and justifyeth without workes as the eye onely seeth yet not alone but joyned together with the Body That the Law of God is not possible to be fulfilled by vs against Bellarmine Lib. 4. Cap. 11. I. THe Testimonies of Scriptures which are alleadged First Ma◠11. 1. Ioh. 5. treate not of the nature of the Law compared with the power of the Regenerate or not Regenerate for the fulfilling of the same but eyther of the burthē of the Crosse which the inward vertue and efficacy of Christs Spirite and the hope of eternal immortality doe ease or of Gods commandements in Generall aswell in respect of Faith as of good workes which are not so farre grievous that by them the faithfull should be oppressed for both the Spirite becommeth conquerour and whosoever beleeveth i◠freed from the curse of the Law Secondly those in Ioh. 14. Ro. 13 Gal. 5. Ioh. 15. doe not treate of our power for the fulfilling of the Law but eyther of our duety or of the effect of our loue towardes God Or lastly of the loue of our neighbour as a most evident Testimony of the whole obedience of the Law Thirdly in Psalm 118. 1. King 14. Act. 18. 1. Kin. 15. 2. King 23. 2. Chron. 15. 11. There is no speech concerning any perfection of the righteousnesse of those who are named righteous absolutely but eyther respectiuely or by relation vnto others or Inchoatiuely as touching themselues or by Imputation in respect of Gods acceptance Or lastly after a sort in respect of their owne sincerity opposed or set against Hypocrisie II. THe reasons which are alleadged Chap. 13. proue not the question in hand Not the First for it is grounded vpon a false presupposall and vpon that which by the Schoolemen is tearmed Petitio Principij Not the Second because it playeth vpon a false consequent for our bond remayneth albeit our weakenesse or want of power bee admitted like as the debt is wont to remaine though the debtor bee not able to pay Not the Third because God hath his reasons First he doth not require a debt in vaine and we are put in mind of our debt Secondly the Principles of nature are not in vaine stirred vp for the convincing of the wicked and the saving of the godly Not the Fourth because the Apostle discourseth Rom. 8. of the right of the Law not of Iustification and that right is not saide to be fulfilled of vs but in vs. Not the Fift because the operations of the Spirit are produced in vs according to the manner of the Instrument and the measure of our Infirmity Not the Sixt because as being Iustified they are born of God they performe the Law but as they are regenerate vnperfectly they performe and fulfil the same vnperfectly OF MANS ESTATE after this Life The Part Confirming CAP. VIII ANd this is the State of Mā in this life both according to the condition of his first Originall or Naturall corruption as also according to his regeneration by Grace or the truth of Christian calling Now the other State of Man which shal bee after this life next ensueth the same and it ought two wayes of vs to bee considered and declared eyther Generally in respect both of the godly and vngodly or Particularly in respect of these or those Generally the estate of man after this life is knowne by two degrees by the resurrection of the flesh and the last iudgment The Resurrection of the flesh is an iterated and indivisible coupling of the soule with the body wrought by the mighty power of God that when death shall be conquered men made immortall might liue for euer eyther in glory or in torment The efficient cause principal of the Resurrection is the whole Godhead For the father raiseth the dead the sonne quickneth whome he will and the holy Ghost with the father and the sonne giueth a fulnes of life aswell to the body as to the a 1. Cor. 15.12 1. Thes 4 14. 1. Cor. 15.25 soule but the instrumentall or ministeriall are the Angells the effectuall working of whome the scripture signifieth by a Metaphor of a sounding Trumpet The matter is mans body the same in number as touching the substaunce which wee beare in this life whether it bee of them which are dead or of those which shall bee found aliue at the last day b Dan 12.2 Ioh. 5.26.29 1. Thes 4.16.17 The forme according to the consideration of the matter shal be eyther a Restoring of the dead vnto life or that proportionable and conformable transformatiō of those which shal be foūd aliue This form the changing of the qualities of the body doth accompany being indeed a generall incorruption and immortallity but besides these in respect of the faythful there shal bee a particular glory power and spiritualnes of the bodyes The end principall is the glory of the righteousnes and grace of God Subordinate according to the considerations of the persons that rise agayne eyther the salvation and glory of the Elect or the punishment and casting away of the Reprobate The last or extreame iudgement is a iudiciall act whereby Christ in the last day with greate maiesty and glory shal giue sentence vpon all men vniuersally The efficient cause principall as touching indeed the iudiciall power and authority is God the Father the Sonne and the holy Ghost but as touching the maner of iudgment or exercise therof Christ is not onely as he is God but also as hee is man both because of the estate of glory which followeth together with the personall vnion of the divine and humane nature as also because of the agreeablenesse and affinitie of himselfe with men c Mat. 24.30 Luc. 21.27 2. Tim. 2.8 The Administring Cause shall bee the Angells whose Service God will vse both in the gathering together and in the separating and singling out of them that shal be judged d Mat. 24.31 1. Thes 4.16 The Matter as it respecteth the subject is the faith or infidellty of every
inward disposition of the mind namely that we should hold both the truth of Gods worship which is expressed in the first precept the maner of that truth which is expressed in the second or they doe belong to the outward testifying of the body to wit that both in words which is in the Third and in works which is in the Fourth we should giue our selues to all exercises of godlines The good works which belong to humanity are most perfectly expressed in the six precepts of the second Table for first the foundation of them all is laid in the first precept to wit that mutuall relation of obedience duety of the inferiors towards the superiours and the superiors towards the inferiors then the chiefe and speciall kinds of humanity are reckoned vp vnto which all the rest must proportionally be referred The summe of these is not to hurt our neighbour neyther in deede nor word nor thought not in Deed eyther in respect of his person that hee must not kill or in respect of his goods that he must not steale or in respect of the Person which doth most neerely belong vnto him that he must not commit adultery Not in Word for he must beare no false witnesse against him Lastly not in mind and thought for very lust concupiscence is forbidden The Forme of good workes is a full perfect conformity in all the partes thereof with the Law of God both according to the outward shew and the inward truth c 1 Deut. 27.26 Gal 3.10 Rom. 7.14 for two thinges concur for the making of this Forme the outward goodnesse of the workes which the precepts of the Law doe outwardly shew and require and the inward holinesse of the same which the nature of the Law which is spirituall and of the Law-giver who being a spirit and a knower of the heart according to their manner doe declare necessarily presuppose and require And in respect of this double form the manner of good workes as touching themselues is most perfect but as touching vs most imperfect partly because of the reliques of sinne partly because of the continuall fight and wrastling of the old and new man in vs partly also because of the state degrees and increasings of regeneration Wherefore if there be said to be any perfection of workes while we are here That is spoken abusiuely eyther for the merite of Christ and the gratious acceptance of God or by relation vnto those who haue not as yet so proceeded in the Study or exercise of godlinesse and workes Or lastly after a humane manner according to outward discipline There is therefore no merite of good workes sith there is no proportion of equality betweene the reward and the workes sith also whatsoever works are granted for good are from another are due and are vnperfect d Rom. 7 23. 2 Cor. 3.5 Phil. 2.23 Luc 17.10 The End of good works is threefold according to the diversity of the Object to witte of God our selues and our Neighbour On Gods behalfe the supreame end is his owne glory wherevnto both the commaundement and al benefites corporall and spirituall are subordinate e Mat. 5.16 1. Cor 10.31 Phil. 1.11 On the behalfe of our selus the End is the confirmation of our election the outward testifying of our Faith and the due execution of our duty f Mat. 7.16 17. Phil. 1.11 Iac. 2.17 2. Pet. 1.10 Tit. 3 8. In our Neighbours behalfe the end is partly that the vnfaithfull by our good example might be provoked to faith and godlines partly that the faithfull might bee confirmed in godlinesse and faith g Luc. 22. â—2 Rom. 14.19 And this is the consideration of good workes generally but particularly the truth of good works must be discerned and declared chiefly and principally in two things namely in prayer and repentance whereof the one is properly exercised h Circa beneficia impetranda Circa malefiâ—ia perpetrata for good things which we would obtaine the other for evill things which we haue committed Prayer is a speciall worshippe of God whereby through Faith we craue for the Mediators sake necessary good things of God as being the fountain of all good things i Ioh. 4.24 Luc. 18.1 He. 10.22 Now we craue eyther for others that is Intercession or against others and that is Expostulation or for our selues and that is eyther Deprecation if we craue a deliverance from perils or Supplication if we desire the partaking of a new benefite k Psal 9 30. A Forme of asking or prayer wee haue in the Lords Prayer whereof there are three parts an Entrance a Narration and an Epilogue or Conclusion The Entrance contayneth the places both of will Our Father and of power which art in Heaven The Narration consisteth of 7. Petitions whereof the fowre first require Positiue Graces the three following graces Privatiue as they cal them The Graces Positiue respect eyther the Soule or the Body those which respect the soule doe eyther require the advancement of Gods glory both vniversally among all Hallowed bee thy Name and particularly in the Church Thy Kingdome come or doe expound or lay open the manner of both Thy Will be done Those which belong to the Body are Synechdochically included in that onely Petition of dâ—yly Bread The Graces Privatiue are three The Remission of sinnes Defence against the Divels Temptations deliverance from all evils Private and publicke The Epilogue contayneth causes Impulsiue and Finall the Causes Impulsiue are two The Kingdome the power The Cause Finall is onely one the Glory of God Repentance is a serious and healthfull changing of our wicked mind and will effected by the holy Ghost by the preaching of the Law and the Gospell l Ezek. 18.31 Ier. 4.1.3 Eph. 4 23 2. Cor. 7.10 Of this there are two entire parts according to the two bounds namely from which this change is made and whereunto the same tendeth which are the mortifying of the old man or the Flesh and the quickning of the new man or of the Spirite for by these true repentance is performed Mortification which is the first part of Repentance hath three properties or degrees the Acknowledgement of Sinne sorrow for sinne and God offended Lastly a Detestation an vtter avoyding of Sinne. The Acknowledgement is in the mind Sorrow in the Passion Avoyding or shunning in the action of the Will The quickning or vivification which is the latter comprehendeth three things contrary to Mortification an Acknowledgement and trust of Gods mercy in Christ Ioy springing from the same Lastly an earnest Desire or indeavour of holinesse righteousnesse and new obedience through our whole life OF GOOD WORKES The Part Confuting DISTINCTIONS That Good Workes are not simply and absolutely necessary to Salvation against Bellarmine Lib. 4. De Iusti. Cap. 7. I. THe Promise of life is sayde to bee conditionall not that the performance of the condition is proposed to be the Cause of