which is OF CORRVPTION CAP. III. AFter this first state of Integrity the second which is of Corruption by and by succeeded and followed It is The Condition of Man whereby in turning away goodnesse from himselfe and himselfe from goodnesse and in estranging the same into the contrary hee by himselfe as touching himselfe wholy perished And this condition ought two wayes to bee knowne according to the quantity and quality thereof For first wee are to see concerning the corruption which man procured to himself through his owne fault and naughtinesse then concerning the power of man which after that corruption remayned in Man The place concerning Sin containeth and expoundeth the Doctrine of Corruption but the place concerning Free-will containes and layeth open the doctrine of Mans Power OF SINNE The Part Confirming CAP. IIII. SINNE by which name the quality of humane Corruption is wont to be expressed is in Generall defined to be a Ioh. 3.4 a breaking of the law or iniquitie that is a Defect or want of that lawfull good which was given to our Nature by God whereby man declining from good and inclining to nothing but to evill is made guilty of Gods wrath and damnation and everlasting punishment but in Speciall it ought three wayes to bee distinguished defined and through the causes to bee expounded For there are three degrees of Sinne the Beginning of it was in Adam the Propagatton from Adam in vs and the Effect of the same from vs Wherefore wee must by order consider together of the Sinne of Adam Original Sinne and of Actuall Sinne. The Sinne of Adam is an act of disobedience in Adam as in a singular individuall person and generall beginning of all men whereby by violating the Law of God hee destroyed both himselfe and his posterity for ever b Gen. 3. Rom. 5. 2 Cor. 11.3 Originall Sinne is an hereditary vitiousnesse whereby for the disobedience of Adam all men from him either propagated or to bee propagated are made guilty of both euils both of sinne and punishment c Psal 51.7 Eph. 2.3 Rom. 5.12 Actuall Sinne is an iniquity and Lawlessenes whereby wee swarving or going awry in our actions from the straitenesse of the Law dayly increase the guilt of sinne and punishment d Mat. 12.34 Iac 1.13.14.15 Rom. 7.8 The Efficient Cause of Adams sinne or the beginning thereof may bee noted to bee two-fold according to the former and the latter Actiue as wee distinctly speake and Actuall The Actiue beginning is a naturall power to both opposites the morall good and evill e 1◠Tim. 2 13. Rom. 5.12 The Actuall whereby through the act of disobedience the will of man abused that his power to evill lost his power to good and alienated the same into the contrary f Gen. 3.6 Rom. 5.19 Ecle 10.15 The Efficient Cause of Originall sinne ought to bee considered and discerned by three wayes and degrees for there is a double outward cause one inward The outward neerest cause is the actuall sinne of Adam who was as the mediate and common beginning of whole humane nature g Rom. 5 12.19 but the Remote was the justice of God which God had shadowed in nature and expressed in speech plainely vttered or in the word Enunciatiue h Gen. 3. The inward Cause is the very Law of Nature originally passing of which law God layed downe a double ordinance By the one hee commaunded a propagation absolutely by the other hee threatened a punishment conditionally with the former he furnished both man in man Nature with the latter man only Hence it came to passe that by that ordināce of propagation man is begotten but by the ordinance of punishment hee is begotten vitious i Rom. 5.12.16 Heb. 7 9.10 1. Cor. 15.22 Both alike necessarily The Efficient Cause of Actuall sin properly immediately is the wil which commaundeth the Act in which the whole Action of evill resideth as in the Agent or working Instrument k Gen. 6.5 Iac. 1.14.15 The Matter of Adams first sinne which is as the Subject is the whole and entire person of Adam and in him as in the actiue beginning the whole matter of mankind l 1. Cor. 15 22 But that which is of the Object is the taking of the forbidden fruite and the vse or eating thereof m Gen. 3.4.5 both whereof includeth a contempt of Gods commaundement an impious consent of licentious will Briefly a most miserable backesliding from God and a disobedience of the whole man n Psal 51.5 T it 33. 1. Cor. 2 14. Rom. 7.23 Eph. 2. c. The Matter of Originall Sinne which is as the Subiect is whole man and every man according to himselfe wholy and the whole of himselfe for the whole Subject is subjacent to whole sinne both in respect of receyving for whole man receyveth whole sinne and of power and manner for the whole man doth and worketh whole sinne and therefore whole sinne affecteth and infecteth whole man with a corporall and effectuall taint or contagion o Rom. 5.6 7. Rom. 6.6 Gal. 5.16 Col. 2.11 Rom. 8.3 6. Eph. 4.17.18 but that which is as the object is first a defect or want of originall righteousnesse then an inclination or quality contrary to that righteousnesse or vprightnesse which is commonly called naturall corruption or originall concupiscence the former those testimonies of Scripture doe proue which speake of Sinne negatiuely or privatiuely but the latter those which speake of sinne affirmatiuely or positiuely p Mat. 12.34 Mar. 7.31 The Matter of Actuall sin which is as the Subject is man according to his body and Soule and all the faculties of both to witte both of body and Soule p Gal. 5.19 20. c. Mat. 15.19 Rom. 14.1 Eph. 2.3 Rom. 15.18 Col 3.17 Gal. 6.1 Iac. 4.17 but that which is of the Obiect are the thinges spoken done and lusted after against the Law whether they be of omission or commission eyther by infirmity or by malice or whether they bee outwardly or inwardly committed wherevpon many kindes of sinnes arise and those which are neyther mutually matched each with other nor linked together but some more grievous then other yea and oftentimes some contrary each to other q Ioh. 9.11 2. Pet. 2.20.21 Hence also is the difference between sinne pardonable and vnpardonable whereof the one is sayed to be a sinne which is committed against the father and the Sonne that is every transgression of Gods law wherevnto Repentance belongeth and therefore that which is pardonable not by the properties of it own nature but by the grace mercy of him against whome it is committed r Mat. 12.31 the other is sayd to be a sinne which is committed against the holy Ghost and therefore is called by an excellency in Scriptures the blasphemie of the Spirite and a sinne vnto death ſ Mat. 12 31. 1. Ioh. 5.16 Now for the making
one declared by the effects of both but as concerning the Object are both vniversally all Creatures even the vnreasonable which shall be freed from the servitude of corruption and generally all both Angels and Men and particularly that man of Sinne and Sonne of Perdition Antechrist e Mat. 29.32 1. Thes 4.17 Apoc. 20.12 The Forme is that whole order and proceeding of the most majesticall judgement comprehended in the very preparation both of the Iudge and of the Persons to be judged in the sentēce of the judgement and in the execution of the sentence f Mat. 25.32 1. Thes 4.16.17 The End Supreame is the glory of God himselfe and the accomplishmēt or Christs office Subordinate the iust condemnation of the wicked and the glorious felicity of the faithfull both which the infinitenesse and eternity either of joy or sorrow followeth g 2. Tim. 4 8. Particularly the State of man after this life after the time of that vniversall life resurrection and last judgement is eyther of life or death eternall Life Eternall is the life of glory wherein the Soule ioyned to our body enioyeth God for ever being advanced to the highest toppe and height of her felicity The cause of this life is God to wit the Father the Efficient the Sonne the Meritorious and the holy Ghost the sealing and applying Cause h Ioh. 14 2◠Apo. 21.3 1. Cor. 15.45 Rom. 8.11 The Matter which hath the respect of the Subiect are those good things which neyther eye hath seene nor eare heard nor can the mind of man comprehend i 1. Cor. 15 28. That which is of the Obiect are all the blessed and elect k Apo. 21.3 Mat. 25.24 The Forme is the most perfect knowledge vision and fruition of God himselfe and the exceeding felicity blessednesse of man which accompanieth the same which also consisteth both in the separation and absence of all evill things in the participation and presence of all good things both are both perfect and eternall l Apo. 22.4 Psa 7 15 1. Ioh. 3.2 Psa 16.11 The End is the glory of Gods grace and the glorifying of the elect m Apo. 21.3.5.12.11.17 1. Cor. 15.28 Death Eternall is the vnspeakeable and most miserable condition of the reprobates appointed or decreed of God whereby both their Soule and body are most justly adiudged to eternall punishments The Efficient Cause remote is God the most iust iudge the Instrumentall is Sathan the neerest is Sinne n Mat. 25.41 The Matter which hath the respect of the Subiect are Eternall punishments that which is of the Obiect are the Cursed and the Workers of iniquity o Ioh. 5.29 1. Thes 1 9. The Forme is the perpetuity and the infinitenesse of the punishments in Hell p Apo. 20.15.21.8 Esa 66.24 Mat. 4.42 The End Supreame is the glory of Gods Iustice The Neerest is the iust condemnation and punishment of the wicked OF MANS ESTATE after this Life The Part Confuting Touching the Resurrection I. THe Resurrection in the holy Scripture is two wayes taken Figuratiuely or Properly Figuratiuely eyther by a Metonymy it signifieth immortal life or by a Metaphor eyther a deliverance from danger or the regeneration of the Soules which is a spirituall resurrection and is called the First Properly Resurrection signifieth the quickning of the Bodie which shal be done at the last day which also is called the Second II. THere is one Resurrection Vniversall and Finall which no man shall escape an other Particular or foregoing whereof there are particular examples extant in the Scriptures Of the last Iudgement I. IVdgement in the Scriptures signifieth three things eyther the cause of damnation or an vniversall governement or the very Act eyther of condēnation or Iustification II. THere is a two-fold Iudgement of the Lord Particular or Antecedent When God in this life eyther defendeth his people or represseth the wicked Vniversall being the last which shall be done in the last day of the Resurrection III. THe Sonne is sayde to be the iudge of the world not exclusiuely or oppositely but by an appropriation for that by the Sonne in a visible forme the last iudgement shall be executed IIII. THe Sonne is said to be ignorant of the day of iudgement eyther because he would haue vs to be ignorant thereof or as touching his humane nature which by ordinary and naturall knowledge knoweth nothing of this matter or as touching his state of humility which as touching his voluntary dispensation hee hath taken vpon him Of Life Eternall I. THere are 3. kinds or differences of life there is a life of nature which the Apostle calleth Naturall There is a Life of Grace which the Sons of God alone doe enioy in this world there is a life of Glory which consisteth in the vision of God II. LIfe Eternall is two wayes taken Metonymically both for the way to life and for Christ himselfe Properly for the State of the blessed after this life III. THere is one Vision of God Naturall in the thinges created an other Specular or Symbolicall by resemblances and Signes an other of Faith by the doctrine and doings of Christ an other of Present sight or of glory to come when we shall see God face to face Of Death Eternall DEath is fowre-fold First Corporall which in the Scriptures is also called Temporall and the first death in respect of the wicked Secondly Spirituall and that eyther of the faithfull or vnfaithfull that of the faithfull is three-fold of Sinne which is called Mortification of the Law as it is the power of Sin of the world as the world is dead vnto them The death of the vnfaithfull is that which may be called the death of faith or of the soule Thirdly Eternall which is called the second Fourthly Civill death which of the Lawyers is sayde to be of them which are condemned to death FINIS
actuall both of these were in Christ yet properly he imputeth this onely V. ACtuall righteousnesse is eyther perfect or imperfect this is in vs that in Christ VI. PErfect actual righteousnesse of Christ consisteth in a double obedience whereof the one is called the obedience of the Law the other obedience vnto death VII THe obedience of the law which is truely and properly the effect of the person being the mediator neyther ought nor can bee called eyther a part making the person or a quality pertayning to the making of that person VIII THe places of Scripture which treat of Christes death are not to bee taken exclusiuely or oppositely but figuratiuely or Synecdochically for the last accomplishment of the whole obedience DISTINCTIONS in defence of the Formall Cause The Arguments which Bellarmine bringeth against the truth of this cause are of two sorts for first hee endeavoureth to proue by certaine reasons that our inherent righteousnesse is the formall cause of our righteousnesse Secondly he impugneth the imputation of Christs righteousnesse The first he endeauoureth to perform by 8. Testimonies Cap. 3. Lib. 2. De Iustificatione The first is in Rom. 5. Of which wee haue treated in the explication of those places which were alleadged against the true nature of the name or word The second is in Rom. 3. Answ First the Grace of God is taken in Scripture aequivocally First for the free and eternall favour of God wherby hee made vs acceptable to him selfe in his beloved Sonne and this is the Grace that maketh acceptable Secondly for the giftes by Grace whether outward or inward whether generall or particula and that in the place cited it is taken in that signification and not in this three thinges doe proue First because the Apostle excludeth the righteousnesse of the law which is of works to the end hee might establish the righteousnesse of faith the causes whereof hee reckoneth vp Secondly because what hee called freely hee expounded by grace that not onely the workes that goe before but also those that follow after faith might bee excluded Thirdly because the Apostle opposeth the very same Grace cap. 4.2.4 against Abrahams works howsoever proceeding from the renuing of the Spirite Secondly neyther in deed doth the conjoyning of those two words Freely and by Grace sith the one expoundeth the other according to the Scripturall Phrase of speaking nor doth the force of the Preposition by which is not found in the originall Text and very often in the Scripture noteth the efficient nor doth the Efficacy of Gods grace the effect whereof ought necessarily to be distinguished from the Cause nor lastly doth it because loue in Scripture is called any Grace whereas both the loue of God towards vs is a grace making acceptable and ours towardes God is a grace freely given any way infringe that interpretation The third 1. Cor. 6. To this wee haue aboue answered The fourth Titus 3. Answ First the Effect is badly confounded with the cause to witte Iustification with Regeneration and Renovation for the matter of that is the righteousnesse of Christ but of this our Inherent righteousnesse Secondly neyther doth the Apostle call Renovation Iustification sith hee expresly distinguisheth the one from the other Thirdly the Apostle sheweth not the cause but the vse of Renovation or good workes when he sayeth that being justified by the grace of God wee might bee heyres according to the hope of everlasting life The fift Heb. 11 Ans First there is a two-folde righteousnesse Imputed and Inherent by both they are called Iust or righteous but after a divers manner by that by way of Relation and perfectly before God by this Inchoatiuely Subjectiuely and vnperfectly Secondly the perfection which is ascribed vnto the faithfull in the Scripture hath a three-fold respect the first of Gods councell from everlasting Secondly of the foundation in Christ lastly eyther of comparison and opposition vnto other mēs vnrighteousnes or of the end or tearme of perfection vnto which it tendeth besides these respects there is no perfection of the faithfull in this world Thirdly the nearest cause in deede of a righteous worke is inherent righteousnesse but the chiefe and principall cause is the Spirit of Christ imputing his righteousnes to vs and by the power of that imputed righteousnesse working this inherent righteousnesse in vs. The Sixt Rom. 8. 1. Cor. 15. Ans first our Conformity with the Image of Christ whereof mention is made in the Scripture is threefold the one vnto the image of glory being opposite to that which is vnto the image of Christs afflictions And of this the Apostle treateth in the cited places The second vnto the image of Christs obedience which in deede in this world we performe vnperfectly but Christ applyeth the same to vs as perfectly performed for vs. The third is of the death buriall and resurrection of Christ Secondly of Christs righteousnesse there is a double vse the one principall of satisfaction and merite the other exemplary and of document as touching satisfaction Christs righteousnesse is imputed to vs as touching example it is the rule of our inherent righteousnesse Thirdly the opposition which is made betweene the image of the first Adam and the second according to the sense of the Apostle in both places hath respect vnto the mortality and immortality the earthly and heavenly qualities of the body not properly vnto sinne and Christs imputed righteousnesse The seaventh Rom. 6. Ans The word Iustification is taken two wayes properly and improperly Properly when wee are sayde to bee justified by the cause Improperly when wee are sayde to bee justified by the effects Secondly the Apostle treateth of our Sanctification and the two parts therof the mortifying of the old man and the quickning of the new of both which partes hee giues vs an example in the death and resurrection of Christ Thirdl◠to bee justified signifieth to bee freede according to the proper phrase of the Hebrewes who comprehend the Consequent with the Antecedent The eight Rom 8. Answere First the degrees of our Salvation Adoption and Iustification are badly confounded together Secondly of Adoption there are two considerations the one according to the truth and foundation thereof in the eternall counsell of our Election the other according to the fruition and accomplishment thereof in the other life In that signification Adoption goeth before Iustification but in thi Adoption is the bound and end of Iustification Thirdly it is one thing to call Iustification Putatiue and another Imputatiue that as being false is falsely also faigned vnto vs this is no lesse true then if we our selues had it subiectiuely because of the truths sake both of Gods promise and our coniunction with Christ That the FORMAL CAVSE of our Iustification is not the Imputation of Christs righteousnesse Bellarmine proveth by ten Arguments Cap. 7. Lib. 2. de Iustificatione To the FIRST IT is false for whereas there are two sorts of testimonies some expressed and some by
dispensation wherefore they agree in all the causes In the Efficient Cause for there is the same Author even God by his free mercy and the same meritorious cause even the death of Christ r Ier. 31.31 Rom. 9.7 Mar. 1.15 In the Matter for the thinges promised and sealed vp are the same to witte the Grace and Glory of God Å¿ Rom. 4. â—3 Gal. 3. â—6 In the Forme for in general the maner of administring is the same that is the internall communication of the spirite and the externall communication of the word r Gen. 22.18 Psal 2.22 Mat. 28.19 In the End because the end on both sides is life eternall for the scriptures examples and manner do proue that the Fathers in the olde Testament who were partakers of the same promise with vs had no other end Scripture because the very forme of the covenant and the Prophets the Interpreters thereof make mention of life eternall u Gen. 15 8. Psal 116.15 Esa 51.6 Heb. 11.9 Examples for the Author to the Hebrewes doth testifie that Noah Abraham and the rest that were in the same covenaÌ„t atained vnto that end Manner for they abounded both with the same spirit of faith and with the signs of the same signified thing x 2 Co. 4 13. Ier. 15.6 1 Cor. 10.3 The difference is in the manner of administring and in the circumstances of the disposing In the manner of Administration as well on Gods behalfe as on mans behalfe on Gods behalf for both the internall communication of the Spirite and the externall communication of the Doctrine and Signes was farre more evident and effectuall in the New Testament then in the Olde y Act. 15.8 2. Cor. 4.13 Ier 3â— 31 On mans behalfe for they who were in the Olde Testament had but the Image for the truth absent the shadow for the body but they who were vnder the New haue both the present truth and the perfect body z Heb. 10.1 Adde further that they had Mâ—ses for the Mediatour of that covenant but we Christ a Heb. 8.6 12.24 In circumstances both of time and place Of Time the Olde Testament endured vnto the first comming of Christ the New shall endure from the first vnto the second Of Place for the Olde Testament from the time of Abraham was inclosed onely in a corner of the world but the New passed over all the world b Mat. 10.5.6 Eph. 2.2 Rom. 3.24 OF GODS COVEnant The Confuting Part. Distinctions in Defence of the Efficient Cause I. THe wordes Covenant and Testament are d Homonyma Equivocall Covenant signifieth three thinges First that bargaine made by God with man whether it bee the whole or the partes thereof Secondly aswell al the lawes and holy promises taken vniversally as any speciall commaundement whatsoever or promise added to the covenant Thirdly by a Metonymy the bookes wherein the covenants are written downe Likewise also the word Testament doth signifie three thinges First the meaning of our will concerning that thing which wee would haue to be performed after our death as touching our goodes the Grecians call it a disposing 2. according to the vse of Scripture a compact betweene God man the Grecians tearme it a composition 3. By a Metonymy the books or distinct parts of the Bible II. THe word Covenant is taken eyther absolutely or oppositely Absolutely for the free Covenant both old and new Oppositely for the Legall covenant or the Law it selfe and in the first sence wee here take it but taken in the second as the olde Testament is called in the Scripture the Killing Letter and the Ministery of death so the new Testament is also called the ministery of the Spirite and life III. THe Foundation Condition and Cause of the Covenant when they are pronounced of Christ are in matter the same but do differ in manner for he is called the foundatioÌ„ by way of application the Condition as he is to bee applyed and the cause as he is or was applyed IN DEFENCE OF THE MATTER I. THe Conditions of the covenants on mans behalfe are not Essentiall because both Faith and Workes haue but the nature the one of an instrument the other of a Testimony II. THree distinct kindes of promises doe offer themselues vnto vs in the Scriptures the first is the promise of the covenant of Workes wherein is promised eternall life vnder condition of workes proceeding from the powers of nature the second is of the free covenant vnder condition of Faith the third is of particular promises agreeable to the free covenant vnder condition of the works of Grace IN DEFENCE OF THE FORME I. THe Forme of the Couenant consisteth in Relation for the Relate is God the Correlate is Gods people the foundation is the solemne obligation of the thinges referred each to other II. THere are three principall times before the law vnder the law after the law and there are three notable persons as the captaines of those times Abraham Moses Christ they make not three covenants but onely a three-fold manner of administring one Covenant III. WE must make a difference betweene the thinges substantiall of the Covenant and the thinges accessary those were eternall these temporary IIII. THe dividing of the Covenant into the old and new is not of the generall into the speciall but of the Subject into the accidents and diverse adjunctes make not the substance of the thing divers V. THe new Testament is so called because of a double succession the one of persons for Christ succeeded Moses the other of the dispensation for the Evangelicall Dispensation succeeded the Legall OF THE SACRAments in Generall The parte confirming CHAP. XI THe Second ordinary meane of the execution on Gods behalfe are the seales of the Covenant or the Sacramentes Of these wee vsually and duely holde and expound a two-fold manner the one Generall concerning all the other Speciall concerning each one of the Sacraments Now by the Name of Sacrament which is translated from military affaires to Christian vses wee doe not in the largest signification by a Metalepsis vnderstand every mystery or hidden secret of a holy and divine thing in which sence the Gospell the Incarnation of Christ the calling of the Gentiles are wont to bee expounded in Scriptures Neyther in a lesse generall signification by a Catechresis doe wee vnderstand a divine mystery and vnknowne Symbolicall secret or every such thing as signifieth somewhat else beside the shew which is offered vnto the senses such as are Ceremonies Types Parables Signes and Figures all which because they pertaine to divine matters were called of the old Fathers Sacraments but in a more restrained and most proper signification by the name of Sacrament wee vnderstand a Signe of Grace ordayned of God that hee might both seale vp his benefits in vs and consecrate vs to himselfe for ever for in the signification of Sacrament there is a mutuall respect the one on Gods behalfe offering
of nature from God the naughtines came vnto the Subiect by the corruption of man The Places of Scripture which are wont to bee wrested against the truth of this Doctrine of Providence are for the most part these Against the Materiall Cause 1 Of the Corinth 9.9 Ans Providence is eyther generall or speciall A conclusion from the deniall of the one vnto the deniall of the other is of no force 2 Sam. 1.6 1. King 21.34 Ans Providence and chance are not repugnant the one to the other if the respect of divers causes bee distinguished Esay 31. 1. Act. 5.38 Ans according to the divers considerations of the beginninges wee iudge both of the Causes whether neerest or remote and of the qualities of Actions whether good or bad but whatsoever quality is vitious it is from the particular beginning and not from that which is Vniversall or Common Against the Formall Cause Ezec. 18.33 Ose 13.9 Answ a double consideration of the punishmēt of sinne is wont and ought to bee distinctly noted one is of Iustice in God and hath a respect of morall good another of merite and fault in man hath a respect of evill and in this latter signification these places are to bee vnderstood Prou. 16.4 Answer The working of God in respect of the wicked presupposeth three thinges first the limitation of sinne secondly the withdrawing of Grace thirdly the ordayning of punishment Ierem. 10.7 Answ The Prophet speaketh from the feeling of his own infirmity not of an vntruth in doctrine nor of any wickednesse in life but of his vocation vnto which hee was drawne against his will Exod. 4.21 Esa 69.19 Ezek. 14.9 Rom. 1.28 2. Thes 2.11 Answere A Working is one thing and a working permission is another thing That is in good thinges onely this both in good evil for by permitting God worketh foure wayes first as touching the materiall of sinne secondly as touching the withholding of grace which God oweth to no man because it is grace Thirdly as touching the endes vnto which God disposeth sinnes Fourthly as touching the iust punishment of the sinner whereof this is the highest degree by sinne to punish sinne OF THE WORKES OF Grace or of Redemption CHAP. V. THe Worke of God Externall and Temporall which he bringeth to passe in thinges is twofold of Nature and of Grace The Worke of Nature whereof hithervnto we haue spoken is whereby God hath eyther created thinges not as yet being or conserveth governeth and ordereth them being created by his Providence The Worke of Grace is that which God effecteth in the Elect who shall be heyres of Salvation according to the good pleasure of his will And this Worke commonly is called Redemption for the explication of which worke three thinges concurre the beginning the manner and the Effect or the Application thereof The beginning is Christ as hee is God and man from whome there is no power nor healthfull Action which is needefull for Redemption but doth proceed The manner according to which Christ executed this worke is that holy disposing and dispensation of his offices Now the Effect or Application is discerned first by the degrees hereof in this life that is by Calling and by Iustification Secondly by outwarde meanes that is by Gods Covenant and by his Sacraments Thirdly by the Subiect that is the Church which Christ hath redeemed with his blood Wherefore wee must treate first of Christs person secondly of the offices of his person Lastly of the other places pertayning to the application OF THE PERSON OF CHRIST The Part Confirmatiue CHAP. VI. THe neerest singular and determinate beginning of our Redemption is Christ as hee is God and man because by him Man was to be redeemed in whome our redemption was from everlasting Predestinated by him againe to be restored by whom at first he was created in him he ought to bee made partaker of the loue of God who was the Sonne of loue or the beloved Sonne and at last in him to obtayne the right of Sonnes or adoption who by Nature was the Sonne and heyre of God from everlasting Christ therfore being God and man is as the scripture most briefly defineth the Worde made flesh or God made manifest in the flesh that is a person in whose singularity two Natures the properties thereof remayning whole are vnited for the Redemption of mankind For the explication of this Definition we must consider of three things in order First of the Natures and the necessity verity and actions thereof Secondly of the Subject of the Natures or of the person and of both the Vnity and the operation thereof Thirdly of the Hypostaticall vnion of the Natures and of the manner foundation power and efficacy thereof As concerning the Natures whereas Nature is an outward beginning making the thing it selfe and distinguishing it from other things we acknowledge two such natures in Christ according to the Scripture Divine and Humane both in themselues and in their properties distinct a Rom. 9 1 1. Ioh. 5.20 Phil. 2.6 the one from everlasting immutable immortall impassible the other in time conceyved and borne mutable mortall passible Both are Indivisibly necessary for the redemption of mankind or the dispensation of the office of a Mediator the divine Nature that hee might satisfie God that the satisfaction might bee proportionable to our debt that an Infinite good might helpe an Infinite evill by overcomming death and by vndergoing both the heavines of sinne and the infinitenesse of Gods judgement Adde further that whereas the arbitrement betweene God and man is aboue the humanity because no man can bee a chiefe and supreme messenger of divine thinges but God by his God-head because no working aboue nature such as is a sufficient Intercession with God is of or from nature because no beginning but of the Godhead it selfe can bee the beginning of that satisfaction which may stand before God it must needes bee that according to the divine nature in his person hee tooke on him all the partes of Mediation or Mediatorship But the humane that being man hee might according to the Law satisfie Gods justice that hee might sufficiently suffer for the accomplishment of the worke of satisfaction both by obeying made vnder the law and by dying made a curse according to the Law that in all thinges being like vnto his brethren sinne excepted hee might bee a faithfull and vniversall high Priest in those thinges which are to bee performed before God to purge the sinnes of the people b He. 2.17 Now the divine Nature of Christ that wee may in few wordes speake touching the verity of those Natures is that whereby hee obtayneth the same Essence with the Father and the holy Ghost albeit both according to his person whereby hee is distinguished to bee the Sonne of God and according to the dispensation of his office whereby hee is discerned to bee a Mediator hee is distinguished from the essence of God of which nature
onely concerning the condigne but not so much as concerning the congruent The outward impulsiue cause is Christ God-man both in respect of his merit as also of his efficacy and operation Of his merite because both by obeying and suffering in his life and death he purchased for vs the benefite of Iustification t Esa 83.3 1. Tim. 2.6 1. Ioh 1.7 Rom. 8.30 31. Of this Efficacy because he effectually applyeth this purchased benefit both by offering the same by the preaching of the word conferring it by the inward and effectuall operation of his spirite u Rom. 1.16 2. Cor. 5.19 On mans behalfe that which is is called reductiuely the Efficient cause of the Passiue Iustification is wholy Instrumentall and it is saith by which not for which we are sayde to bee iustified both in respect of her Correlatiue as also in respect of her cōtrary the law and good works Of her Correlatiue because the whole forme of saith as it is justifying consisteth in relation neyther is it sayde to justifie vs as it is a quality but as it is occupied relatiuely in the applying of her Correlatiue u Gal. 3.8 Heb. 2.4 Rom. 1.17 Of her contrary because the good workes which are required in the person of him that is justified are excluded from the merit of Iustification as in the place concerning Earth and Workes shall be spoken more at large x Rom. 5.15 11.6 Ephes 2.8.9 The matter of Iustification which on Gods behalfe is considered actiuely is two fold according as there are two parts of Iustificatjon the Remission of sinnes and the obedjence of Christ For because we y Asiequuti sumus procured vnto our selues both the bond of death and the deprjuation of righteousnesse and life both were needful for our Iustificatjon that both our sinne might bee abolished by Remission that wee might be freed from death which is the wages of sinne and that righteousnesse might bee communicated vnto vs to the end we might attaine vnto life z Dan. 9.24 Gal. 3.13 By the name of Remission of sinnes we vnderstand that gratious act of God whereby hee perfectly forgiueth and remitteth the fault and the punishment for the merit and satisfaction of Christ a 2. Cor. 5.19 Rom. 8.1 4.7 The foundatiō hereof is the righteousnesse of Christ not his Essentiall and Diuine b Esa 42.8 nor yet his habituall which was his originall righteousnesse opposite vnto our originall righteousnesse or spot of nature but his actuall righteousnesse which is the effect of both namely a most perfect obedience performed to the Father both by satisfaction for sin and by fulfilling of the Law For the obedience of Christ is two fold opposite to the double bond of man after his fall actiue for the fault passiue for the punishment or both for both The Actiue obedience is a perfect performance of Gods law which Christ fully and perfectly executed even to the vtmost title c 1. Cor. 1.30 Rom 5.19 2. Cor. 5.21 of the law the necessitie hereof in the worke of our Redemption and Iustification three things doe prooue the Iustice of God the office of a Mediatour and our Salvation The iustice of God for if you eyther respect his nature wherby he is infinitly iust he ought not to saue man but by the same manner of iustice d Prou 17 Exod. 20.5 eyther proper to vs or freely imputed or if we respect his will revealed in the law which is an vnmoueable 〈◊〉 of Iustice he hath prescribed none other way vnto life than obedience The office of Christ the Mediatour for wheras he as our surety was bound by a voluntary dispensation to vndergoe and performe those things which we our selues were necessarily bound to vndergoe and performe it was needfull that he should not onely suffer death for vs but also performe the law because we were bound vnto both e Rom. 8.3 Gal. 4 45. Our Saluation for whereas two things are necessary for the same a freeing from death and a giuing of life it was needfull we should obtaine the one by the purging of sinne and the other by the gift of righteousnesse f Rom. 10 4 Rom. 5 19 20. Hence it is that Christ is said to be the end and presection of the law vnto Saluation to every one that beleeveth and the actuall obedience of Christ whereby we are made just is in the Scripture opposed to the actual disobedience of Adam whereby wee are made sinners g Heb. 10.14 Rom. 4.25 1. Pet. 1.19 1. Ioh. 1.7 Gal. 3.13 Adde further that in the very passiue obedience the actiue neverthelesse doth of right challenge vnto it selfe the chiefty for the suffering doth not simply justifie but as it is the suffering of Christ voluntarily presenting himselfe to God the Father by his Eternall Spirit whervpon the same Christ by offering himselfe as a sacrifice suffered as a Sacrificer performed it The Passiue obedience of Christ is the sacrificing or suffering of Christ very necessary in respect of God of Christ the Mediator and of vs. Of God because his justice must haue beene satisfied by punishment Of Christ because he being our surety ought to haue payde our debt Of vs because it was needefull that we should be freed from death by death h Num. 8.33 The Subiect of this righteousnesse is Christ alone in whom subiectiuely that habituall Iustice is inherent and from whom that both actiue passiue obedience proceeded which wee called actuall righteousnesse The matter of Iustification which is considered Passiuely are men elect i Rom. 5.8 10. Tit. 3.3 Eph. 2.12.13 Of this matter there is commonly had a double notion the one according to Nature the other according to Grace supernaturall according to nature they are sinners and therefore subiect to the accusation and malediction of the law k Rom. 8.30 Eph. 5.30 Ioh. 17 20. according to grace supernatural they are beleevers or ingraffed by faith into Christ The forme of Iustificatiō taken actiuely is a feee imputation of Christs actuall righteousnesse whereby the merits and obedience of Christ are applied vnto vs by vertue of that most strait communion whereby hee is in vs and we in him The forme therfore consisteth in Relation in which the vnity that ariseth thereout hath between both boundes the manner of a forme and consisteth rather in the issuing forth and the habite then in the inherence Hence it is also that Relation is sayde m Non esse eius sed esse ad aliad not to bee his but to be in respect of another Now it is receyved by right of the giving and acceptance of the merites of Christes obedience for this imputed righteousnesse is grace and not nature the communicating of a benefite not a Real or habitual possession of the righteousnesse or substance of Christ Lastly an Imputation not a passible quality inherent in vs. In this Imputation we consider two things the truth
By the name of couenant wee vnderstand not that generall earthly and temporarie couenant which God made and keepeth with all created things according to their nature by the free law of his prouidence neither that speciall couenant which hee entred into with our first Parents in that state of integrity a speciall examination or triall of obedience being added as also both the promise of a life supernaturall and the threat of a double death being put therto d Gen. 3 22. the one is of nature vniuersall the other of humane nature limitted by a certaine bound of time and state neither of both are properly pertaining to vs who are to be aduanced from the vniuersall nature and the corruption of particular nature to the communion of supernaturall glory but we vnderstand that couenant which God entred into with man after his fall by his speciall grace which covenant is one onely for as much as there is but one only way of salvation though a variable and divers maner of adminishing the same bee pointed out Wherefore first we must speake concerning the very substance of the covenant Secondly of the Formes therof which diversly it had from the outward maner and circumstances The Covenant then which God entered into with man corrupt is the free disposition of God whereby hee promiseth eternal salvation by the death of his Sonne to the glory of his Grace The Efficient cause of this Covenant is God e Ier. 3â— 31 c. Gal. 4.24 for here is not the disposition of two parties which is wont to presuppose the equalitie of persons and right betweene parties for such a one can never befall betweene God and the creature but it is of God alone who of his meere will stroke that covenant with man whereby hee might bee advanced from his owne nature vnto the communion of Gods grace and glory And the manner of this Efficient cause in the Scriptures is vsually two wayes circumscribed both Generally Immediately as also Particularly and Mediately Generally and Immediately it is the benefite of the Father the Sonne and the holy Ghost But Particularly and mediately it is the benefite of Christ God and man who as hee is the foundation of Election so is hee also of Gods grace in time communicated vpoÌ„ which this covenant is built Å¿ Eph. 13.4 Act. 3.15 The Matter of the covenant is two-folde whereof the one is of the Obiect the other of the Subiect wherein also the parties are to bee considered The Obiect or the matter as they tearme it about or concerning which is two-fold First it is God promising life vnder condition of faith and his worshippe secondly it is man g Stâ—pulaÌ„s covenanting for grace and promising faith and obedience The Subiect or parties of the Covenant doe circumscribe the conditions thereof which are of two sortes the first is of them which are promised of God in the Law and the Gospell the latter of those to the performing wherof man bindeth himselfe promising faith and good works The Forme of the Covenant is a mutuall binding of the parties according to certain conditions of God promising by the death of his Sonne a free Remission of sinnes and everlasting life h Gen. 12.1 â— Ier. 32.40 Of Man promising faith obedience i Gen. 17.1 Mar. 16.16 And in respect of this obligation the manner of the parties is diverse for in respect of God it is his owne free Grace and mercy who bindeth himself to man by his loue and promise in respect of man it is an obligation wholy of right and due The End Generall is a declaration of Gods soveraigne goodnesse mercy and Iustice in our Salvation Particular is mans salvation as farre foorth as faith by it selfe hath respect to mans good though through his owne fault the same bee not alwayes saving vnto him And this is the Substance of the covenant which God made with man after his fall the truth whereof is expressely and perfectly contayned in the olde and new Testament the Law and the Gospell The Manner of administring this covenant was divers according to the difference of the times k Heb. 1.1 wherein a diverse face and forme was put vpon that selfe same substance of the thing The Generall distinction of the times hath two Periods the one of Christ to bee exhibited the other of him already exhibited And that wee may speake of the first euen before Christes comming he administred this covenant diverse wayes according to the manner of the three Ages The first Age was from the time of Adams fall vnto Abraham at which time God expounded no lesse evidently then briefly the whole manner of the covenant in that promise which is extant in the third of Genesis l Gen. 3 15. And this was the Manner of the Promise The second was from Abraham vnto Moses when the promise which hithervnto was proposed vnto all being restrayned to Abraham and his posterity was sealed with Sacraments after that a solemne covenant was added to the promise conditions were layed downe on both sides aswell on Gods behalfe as on mans behalfe And this is properly called the Manner of the Covenant because of the expresse mention of the mutuall obligation m Gen. 7 4 5. c. The third was from Moses vnto Christs comming when God in a more speciall manner disposed declared and confirmed that covenant into the forme of a Testament n Heb. 9 15 16. Of this Testament there are two partes subordinate the one to the other The one Legall and conditionall requiting of man a perfect obedience of the law and vnder condition thereof promising life eternall o Leu. 18.5 Luc. 10.27 which part was as it were a preparation vnto the other according as the Law is the Schoole-master vnto Christ but the other part of that Testament was the Doctrine Evangelicall concerning mans reconciliation with God and his deliverance from his misery by the death of Christ which part was shadowed forth with divers Types and Ceremonies p Exod. 14 20. Heb. 8.8 And this was the Maner of Administring the covenant before Christes comming After Christs birth first at the coÌ„ming of Christ into the flesh afterwards in his administration in the flesh and lastly at his death the old being abrogated hee brought in the new Testament q Heb. 7.17 Heb 9.16 We say abrogated after a sort in respect of both partes of the Testament of the former because God neyther vrgeth nor requireth the manner of perfect obedience of the Law of the latter because the body succeeded the shadowes the truth the figures the thing signified the signes and sacrifices And hence it may bee easily concluded what might bee the difference and agreement of the Law and the Gospell of the old and the new Testament The Agreement is made in the Substance of both for there are no Essentiall but Accidentall differences according to the divers manner of
of the very Institution Neyther must we referre the words of the Promise in the Supper to Christs Sacrifice but to the Sacrament which hee instituted neyther also in Baptisme is the efficacy of the Sacrament simply expressed but the promise given concerning the efficacy V. THe m Concionale word pertaining to the congregation the word of Institution are not opposite but both in Baptisme and the Supper there is the same worde for that which is n Or of Preaching for the congregation in Baptisme the same is of the Institution and that which is of the Institution in the Supper the same is for the congregation VI. IN every Sacrament two things must needes bee distinguished the Substantiall and the Accidentall thereof the one whereof is properly required for the being the other for the well being of the same Now the Preaching of the same is no part of the Essence of the Sacrament but pertayneth to the manner of Administration VII THe Consecration of Sacraments consisteth in two thinges in the Institution or ordinance blessing sealing of the word and in the promise of God himselfe then in the holy vse thereof which is done by prayers and thanksgiving VIII THe chaunge of the Sacramentall word is twofold Substantiall and Accidentall the one properly pertayneth to the sense the other to the wordes and order of the wordes and yet a conclusion from the change of wordes to the change of the Element is of no force because this cannot bee changed without corruption but those may easily be changed the sense neverthelesse remayning Distinctions in Defence of the Cause Materiall I. SIgnes are eyther of things past or thinges present or things to come and they all eyther pointing out or sealing vp or presenting of all which the Sacramentall signes are mixt II. THe signe signifieth eyther the Element or the Action or both wherefore in a Sacramentall thing all that is called the signe which is perceyved by the fences whether it bee seene or heard for the Element is perceyved by the sight but the action by the sight and hearing III. THe thing signified in the sacrament is both a substance and action the substance is eyther properly whole Christ or Synecdochically the body of Christ delivered vnto death and his bloud shed the Action is Gods alone and is eyther Iustification or Regeneration IIII. THe thing and the signes are both offered eyther joyntly and truely in respect of God who promiseth or distinctly in respect of the faithfull to whome without the sacramentall coÌ„munion the thing signified is truely and spiritually given or of the vnfaithfull to whome even in the Sacramentall Communion the Signes indeede are offered but the thing signified is not given Distinctions in Defence of the Forme and Effect of a Sacrament Bellarmine proveth by ten reasons that the Sacraments of the New Law are the causes of Iustification by the worke done Cap. 8. Lib. 2. de Sacram. Ex opere operato I. THe Sacramentall Signes are sayde to bee practicke not for that they worke by the deede done but because they are effectuall Instruments whereby the truth of Gods Grace in Christ is sealed vppe vnto vs and because Infantes are baptized the Sacramentes doe not therefore immediately effect Sanctity for in respect of the Infants Baptisme is properly a Sacrament of entrance as in respect of them that are growne to full age it is a Sacrament of Sanctification not by effecting but by binding II. GOds institution or authority hath â—ot put a power of effecting in the Sacraments which is proper to the Principall Agent but of signifying sealing and presenting neyther hath humane instirution any place in divine matters sith the nature of those things which concerne faith and religion lerneth vpon the alone word of God III. THe Institution and vse of a Sacrament consisteth in two things first in the Relation of the Signe vnto the thing signified Secondly in the lawfull administration and receyving the verity and vertue of the Relation doth wholy depend vpon the Institutor of the lawfull administration God is the Author according to his will but man is the Minster of the same according to the rule of Gods will and his owne calling IIII. THe Sacraments depend vpon God and Christs Passion after a divers respect vpon God as the cause vpon Christs death and Passion as the object for the Passion of Christ cannot properly be called the cause of the Sacrament but the object and the thing signified wherevnto it is carried V. WE are made assured of the remission of sins by the Sacraments through an assurance not absolute but relatiue not from the former but from the latter not by the Principall but by the Instrumentall not properly by effecting but by scaling VI. THe Sacraments the word haue reference vnto faith not after a contrary but after a subalternall manner because as faith is begotten by the word so it is nourished by the Sacraments both are Instruments yet distinct by manner of working VII SAcraments profite not except they bee well applyed now there are two meanes of Application the one outward the other inward the outward are the Signes and the Word the vse of the Signes is perceyved by the touching but the vse of the Word by hearing the vnderstanding of both is required because the Signes and the word not beeing vnderstood doe not profite the inward is faith which bringeth the vse of the Signes and the word to the Soule VIII THe subordinate Instruments of the stirring vp of faith is the word of preaching or the Scripture and the visible word of the Sacrament neyther doth the one disanull the other but rather settle and establish each other Adde further that the vse of the picture and outward Signes of Baptisme is one and of the Signe is another whereas that hath neyther the worde nor promise this both IX THe profite of the Sacraments is both Generall and Particular in a diverse respect Generall in respect of the entrance and the whole outward action Particular in respect of the Application the one Generally is performed by the Signes and the word the other particularly by faith X. THe Difference of the Sacraments of the olde and new Testament consisteth not in the thing signified but in the manner of signifying and other outward Adjuncts and circumstances whereof wee haue aboue spoken The same Point doth Bellarmine proue by eight Testimonies of Scripture Cap. 4. The First Place is of Mathew the 3. Answ There is no difference made between the Efficacy of Iohns Baptism and Christs but betweene the Persons whereof the one by the outward Ministery onely giveth the water as the Signe of the Remission of sinnes the other by the Inward Efficacy giveth the Spirite as the earnest of the thinges signified And hee vseth the future Tense speaking of Christs Baptisme because he hath respect to the very Ministery of Christs Preaching which he was about to take in hand neyther doth the Place
which not withstanding how needefull it is the Forme End of the Lordes institution as also Tradition doe proue with great likely hood Fourthly they who for heresie or for their dissolute life are lawfully excommunicated for this Supper requireth worthy guests which liue to Christ in Spirit Faith Whence it was that the persons who were excoÌ„municated or did Penance after the Sermon ended were in former time commaunded to goe forth The Matter constituting the holy Supper is two-fold the one Earthly Outward Elementall Visible the other Heavenly Inward and Spirituall wherof that is commonly called the Signe this the thing signified By the name of Signe all that is vnderstoode whatsoever is perceyved by the outward senses in the pure and lawfull administration of the Lordes Supper whether it be the Element or the bodily substance or the action or rite agreeable to Gods institution The Elementall Signes for of the Rites wee haue spoken in the explication of the Efficient Cause are two the Bread and Wine which two albeit materially they are distinguished yet formally and perfectlie as the Schoolmen speake they make but one Sacrament now they so make it that neyther more nor fewer bee required for the entirenesse and perfection of this Sacrament Not more because all refreshing or feeding is by them performed and ours in Christ is perfectly noted forth Not Fewer because if the one fayle or be wanting the Sacrament of perfect refection is taken away And in this defect Offence is committed in the maiming of the Elements or in the communion vnder one kinde onely against the Lords Institution the Apostles Tradition The End and Dignity of the Sacrament and lastly against the Orthodoxall consent of the elder Church Christs Institution because if you respect eyther the action of Christ and of the Apostles in the first Supper both were given and both were receyved or the wordes First Preceptiue of both they include a commaundement Take and Drinke Secondly Definitiue they are pronounced of both the Bread and the Wine This is my body and this is my bloud Thirdly Expositiue In both they propose a promise o Mat. 26.28 Mar. 14 24. Luc. 22.20 Apostolicall Tradition because the Apostle by the authority of the Lord injoyneth vpon the whole Church of Corinth a necessity both of eating the bread and drinking the wine Which p 1 Cor. â— 11.25.26 Tradition that it was proposed not to one age but to all ages to bee observed The consequence of the Text doth easily proueq. The End and Dignity of the Sacrament because the end is to seale the perfect refreshing of vs in Christ which by the cutting off of the other Signe is made vnperfect but the dignity is to set forth the grace of that covenant after a more evident manner then in the olde Testament it was set forth vnto those who did all alike partake of the Paschall Lambe and of the water out of the rocke as the Story and Paules eplication teacheth r 1. Cor. 10.1 2 The Orthodoxall consent of the elder Church because all that ancient and purer Church judged that the communication of both kinds did not pertaine to the Cleargy onely but to the Laiety aswell It knew nothing of Concomitancy which from the bad costome of the Eucharist dipped in the Wine spruÌ„g forth aboue a thousand two hundred and twenty yeares after and afterwards was coÌ„firmed in the Councels of Constance Basil and Trent Now by the name of Bread Wine we specially and properly vnderstand those Elements which by those words are wont amongst vs to bee noted and pointed out To witte being Pure and Common Pure that they be not mingled or confounded together eyther by dipping of the bread in the wine or by adding the same together with the Wine Common or Vulgar that they bee such as are in common vse to wit lest by the matter colour and taste of those signes any superstition should bee bredde in the heart or mind The Thing signified or the matter inward and spirituall in the Supper of the Lord the neerest and principall is the body and bloud of the Lord That as it was crucifyed or broken This as being powred out Then the Secondary is the most strait copling of Christ with vs by faith by the meane whereof wee are made partakers of Christes owne person and all his benefites The First or Principall in the Supper is the Body and Bloud of the Lord both as touching the Substance and as touching the singular Attributes of the Substance As touching the Substance because wee aâ—e made partakers of the true and Essentiall body and bloud of Christ though after a spirituall manner of receyving Å¿ 1. Cor. 10 26. for albeit the Supper be an eating of the body yet it is not bodily but spirituall not in respect of Essence but in the manner of communicating and the spirituall efficacy of nourishing for the Spirite of man by faith alone receyveth the body and bloud of Christ and with them really for even spirituall actions haue also their reallity is nourished to a spirituall life by the effectuall working of the holy Ghost Neyther doe wee exclude whole Christ from the Supper t Gal. 3.27 Rom. 6.3 sith by the denomination of his body and bloud the whole humanity of Christ nay his whole persoÌ„ is synechdochicaly vnderstoode because neyther the humanitie without the Divivity not the Divinity without the humanity nor both without their common Subject can bee a mediatrix The reason of which Synecdoche is that albeit he be the one and the same who suffered for vs even Christ God and man yet suffered he not in the very Divinity but in the Flesh for therefore as sayd Augustine was Christ borne that being man hee might deliver men and being mortal hee might deliver mortall and dead men from death The Particular Attributes of this Substance are the crucifying of his body and the powring out of his bloud u 1 Cor. 11.14 Luc 22.19.20 and the fruit of the merite of Christes Sacrifice conjoyned with these to wit Remission of sinnes Sanctification Redemption whence it is that in the Scripture the whole obedience of Christ and all the benefits thence proceeding haue vsually been signified by one word Death x 1. Ioh. 1.7 1. Pet. 1 19. Mat. â—0 28. The Secondary thing signified in the Supper is the most straite vniting conjoyning of vs all into one mysticall body both with Christ and among our selues y 1. Cor. 10.16.17.12.13 for as wee are tyed among our selues by the holy band of the same faith and brotherly loue as the members of the same body so by the true eating of Christs body wee are most straitely conjoyned with him and from him as from the head life issueth vnto vs as vnto his members z Ioh. 6.5.7 By the meane of this vnion it commeth to passe that wee bee made partakers both of the benefits of Christ and of his
of this Sinne three thinges concurre First the Deniall of the Truth against knowledge and conscience Secondly an vniversall Backe-sliding from Christ not a particular sinne against the first or second Table of the Law Thirdly a Rebellion sprung from a hatred of the truth conjoyned with a tyrannicall sophisticall and hypocritical oppugning or withstanding and of these conditions there is a mutuall knitting and sequele of the one with and after the other Further it is called a Sinne against the Holy Ghost not in respect of the divine Essence and person of the Spirite but in respect of his office that is of Grace and illumination whereof the holy Ghost is properly the Worker or effecter but it is sayed to be vnpardonable for three causes First because of the just judgement of God who suffereth not his Spirite which is the Spirite of truth to bee reproved of a lie Secondly because of impenitency or the hardnes to repent Thirdly because of the truth and the dignity of redemption purchased by Christ For there remaineth no other sacrifice after men haue forsaken the sacrifice of Christ t Heb. 6.4 Heb. 10.20 The Formall of Adams first sinne is two-fold according as that sinne in a divers respect is eyther a Quality or Relation as it is equality the formall thereof is disobedience u Rom. 5.19 Rom. 5.14.15 1. Tim. 2.13 as it is a Relation The Formall of the same is guilt or obliging to everlasting punishment Disobedience passed by Act but guilt was spread on all the posterity by imputation z Rom 5 12. 1. Cor. 15.22 The Formall of Originall Sinne is likewise vsually taken two wayes eyther for guilt which neverthelesse is rather the necessary consequent of that sinne or the proper accident thereof or for that whole deformity of whole nature which was not infused nor yet gotten by imitation but naturall or as wee speake connaturall or begotten together with vs not by the vice of common Nature but by the vice of the first originall Instrument from which all descended naturally a Psal 52.7 Rom. 5.12 1. Cor. 5.22 Eph. 2.3 The Formall of actuall sinne is an inordinatene adioyned to that which is spoken done and lusted after against the Law which ought to be discerned frō the actions motiues as the defect from the effect For sinne is not formally the very action but the corruption or defect of the action and as the Actions of men are two-fold Immanentes trauseuntes to witte abiding in and passing from Whereof those come from the mind and will immediately but these by the members or Instruments of the body mediately so there is a two-fold inordinatenesse the one Inward the other outward b Rom. 24 1. Eph. 2 3 Gal. 5.16 Rom. 15 15. Col. 3.17 Rom. 6.19 The End of the first Originall and Actuall Sinne ought to bee discerned after one and the selfe same manner and consideration Now it is discerned two wayes First by the Accident in respect of God disposing sinne to the iust end and most wisely shewing forth his glory both by workes of justice against them who endeavour to sinne by workes of mercy towardes them whome he freeth from sinne for Christ Secondly according to it selfe in respect of man in whome sinne is in which respect an end of Sinne cannot properly bee granted but in steade thereof are granted two Consequents or effects guilt punishment c Gen. 2 17. Rom. 6.23 Eph. 2.3 2. The. 1.9 By the name of guilt we vnderstand that bond between sinne and punishment as a meane put betweene whereby the sinner is most strongly bound to the subjection of punishment and in the very subiection to the continuance thereof The punishment is both deathes both of the body temporall and of the soule together with the body eternall Wherevnto are conjoyned afflictions as the fore-goers of both and these through the goodnesse of God are in those which are truely faithfull eyther tryals or martyredomes or fatherly chastisements but in the wicked they are in theyr owne nature torments punishments and these two Effects do altogether hold all men bound being considered in the state of nature without any difference of age yea the very Infants who both haue a guilt and feele a most bitter punishment both of losse and sence vnlesse God gratiously avert it Now hee averteth it for the covenant sake in the Infants of the faithfull in whome sinne is taken away by Baptisme both in the lessening of it selfe and the releasing of guilt yet not that it giveth over eyther to be in all equally or to worke in them that are already of full yeares vnequally for that natiue or naturall corruption remayneth in Act even after Baptisme e Rom. 7.18 Exod. 34.7 Pro. 20.9 Iob. 9.20 OF SINNE The Part Confuting In Defence of the Efficient Cause of the First Sinne. DISTINCTIONS I. IN the Fall of Adam three beginnings concurre which must bee distinguished and discerned one Outward two Inward to witte Generall and Particular the Outward beginning vniversall is God in respect of the action The Inward Generall is nature which moveth man to the action naturall The Inward Particular is the will of man in the power whereof the principalnesse of causing consisteth Principalitas cousalitatis as it is such an action II. ADam is two wayes to bee considered eyther as a particular person or as the roote of all mankinde if after the former manner the disobedience of Adam was his owne proper sinne if after the second it was with him and vs common In Defence of the Efficient Cause of Originall Sinne. I. THe Efficient of this Sinne is eyther Totall as they speake or Partiall that which is partiall is improperly and accidentally sayde to bee a cause in respect of the occasion it selfe and it is the tree of life and the instigation of that old Serpent that which is totall is Man himself through the maner of propagation II. THe Propagation of Sinne is two wayes made partly by the manner of Generation and partly by the maner of Fault Of Generation because Sinne is transfused through the body of the Begetter into the body of the begotten materially but into his soule causally and that partly by Gods forsaking and partly by the contagion of the body into which the Soule is infused of Fault because Adam according to the condition wherein hee was created conveighed through his offence as through a certaine gate whatsoever evill was in himselfe into all his posterity III. THe Soule of Man is two wayes considered eyther according to her Essence or according to her Subsistence according to her Essence shee is from the Man that begetteth who communicateth vnto him that is begotten that singular manner of subsisting in the body IIII. THe whole of Nature should be distinguished from the whole Nature because wee haue that from common nature absolutely by Gods ordinance but this mediately from our Parents as the
Instrumentall beginning thereof In Defence of the Efficient Cause of Actuall Sinne. I. IN Actuall Sinne there are two thinges Being and Iniquitie Of Being God is the Author and Principall Efficient of Iniquity the Will of Man II. A Thing is sayde to be done by Gods permission two wayes eyther by it selfe or by Accident That which is done God permitting it by it selfe hath the respect of good but that which is done by Accident God permitting the selfe same in respect of God permitting it by accident is evill because God permitteth not evill as it is evill but as it is a meane of his glory In Defence of the Matter of the first SINNE That the first Sinne was not Pryde but vnbeliefe against Bellarmine Lib. 3. de Amiss Gratiae Cap. 5. 6. I. EEccles 10.14 There is a fallacy of the sense or vnderstanding of the word For Pride is not the beginning or cause of backe-sliding or departing from God but on the contrary the very backe-sliding departing from God which is comprehended in vnbeliefe is made the beginning and cause of pride II. TO b. 4. Ans The place treateth not of the order of diverse actes in the first sinne but of the Effect of Pride to witte Perdition the beginning whereof is truely and properly attributed to Pride yet not exclusiuely III. ROm. 5. Ans Disobedience comprehendeth the whole Sinne of Adam to witte the violating or breaking of Gods commaundement which if it should bee resolved into it owne parts the first shall bee not Pride but vnbeliefe IIII. THe Testimonies of the Fathers which are alleadged eyther do not â—reate of the order of the first sinne â—ut of the next Adjunct thereof or Synecdochically they vnderstand by pride vnbeliefe it selfe as the immediate â—ause thereof V. THe inner actions are two wayes discerned eyther in respect of the Inâ—ention or in respect of the execution whereof the one properly respecteth the end the other the meanes but when there is speech made of the first sinne it is not inquired what was the first thing in the intention of Adam Eue but what was the first act of committing the Sinne. In Defence of the matter of Original Sin That Originall Sin is a quality or Concupiscence against Bellar. Lib. 5. cap 15. I. THe Positiue cause of original Sin is held to be three-fold the First the actuall sinne of Adam Secondly the Law of Nature originally passing the third the Iustice of God II. THe positiue quality is traÌ„sferred to the posterity after the same manner as the Sinne it selfe is not as a certaine accident of nature concreated or together with it created which should follow or accompany the substance by it self but as a whole corruption of the whole maÌ„ which hath a foundation in Adam as in the first instrument of nature it selfe neyther are the habits gotten convayed into the ofspring as they are personall but as in the name of the whole Nature one for all gotte them III. IN Concupiscence two things concurre the very Act of lusting or coveting which by it selfe is not evil and the deformity of that act of that God is the Author of this he must by no meanes bee the Author IIII. THe first sinne was not onely the sinne of the Body but also of the Soule Wherefore it was not onely the eating of the fruit forbidden but also vnbeliefe and pride in the soule and so whole Sinne is transmitted into body and soule not onely by the law of generation by which man formeth or yeeldeth forth man but also according to the corruption of him that generateth wherby man as hee is corrupt begeteth corrupt man V. THe Quality was not diminished both because then it passed as it were into another nature as also because it cannot eyther bee diminished or abolished but by the singular grace of God VI. THe Concupiscence of the Flesh against the Spirite doth not onely signifie those first motions voyde of consent but also the very roote of evill and the whole corruption which is not onely of the coveting but also of the other faculties of the Soule VII ORiginall Sinne is taken away in this life by the regeneration of Baptisme not that it might not be but that it might not be imputed for sinne In Defence of the matter of Actual sinne against the distinction of Sinne Veniall and Mortall Bellar. Lib. 1. Cap. 9.10 I. THe Testimonies of Scripture doe not proue or confirme the Verity of the distinction according to the mind of the adversary Not the First Mat. 5. for hee treateth of the inequality not onely of sinnes but also of punishments by an allusion to civill or politicke punishments Not the Second Mat. 23. for hee treateth of the nature of Hypocrites who being carefull in small matters doe openly neglect the chiefest things and make not a difference betweene those things which by themselues and alwayes are necessary and those whereof not the want but the contempt doth make vs guilty or culpable Not the Third Luc. 6. for he treateth of them who hunt after prayse by the reprehending of others but doe neyther know nor reproue themselues being in others very quicke sighted but in themselues blind Not the Fourth Luc. 12. for hee speaketh of the duety of loue towardes our neighbour whereby wee are bound after the example of Gods goodnesse to forgiue even the least sinnes Not the Fift 1. Cor. 3. for hee speaketh of doctrine and the manner of teaching that by a supposition applyed to the Doctors of the Corinthians Not the Sixt Iac. 1. for hee speaketh of the degrees of sinnes which are three Vitiousnesse a vitious motion and vitious action And of all these Death is made the reward or wages Not the two Last Math. 12. for hee speaketh of the nature of Sinnes even the least or lightest for which notwithstanding we are presented guilty before God Eph. 5. because both the heavinesse of sinnes and the effect of the same are expounded Synecdochically II. THe Testimonies of Councels and Fathers are either suspected or in controversie as of the Tridentine Councell and of the Popes both Pius and Gregorie or doe treat of the inequality and divers degrees of sins as the Councell of Milevitum and of the Fathers Augustine Origen Chrysostome and Hierome III. THe reasons which are alleadged proue nothing Not the first because it is grounded vpon a double false presupposall Vppon the one that sinnes in the faithfull are not mortall For the Wages of Sinne of whatsoever manner it be vnlesse it bee forgiven is Death Vpon the oâ—her that the sinnes of the faithfull are lighter then the sinnes of the vnfaithfull and so in their Nature Veniall For in that sinnes are Veniall in the faithfull it is not from the nature of the sinnes but from the Grace of God and in that they are not so in the vnfaithfull it is not from God but from the nature both of the sinnes and sinners Not the Second because Sinne is not sayde