and verity thereof The other concerning the order and Methode of our institution Divinitie wee meane not that first patterne which in God is of God himselfe nay is God himselfe for both God that which is in God is the selfe same in a simple Essence wherein by an indivisible and vnchangeable act he knoweth both himselfe in himselfe and out of himselfe all and singular thinges by himselfe but the stampe out of that former expressed and shapened by a revelation and gratious communication thereof eyther according to the vniversall nature in all men or according to speciall grace measure of the scripture in the Church Hee that would enquire the veritie hereof ought to consider two things first that it is secondly what it is That there is such a stampe of Divinity the Nature of God the light both of our owne Naturall conscience and supernaturall knowledge revealed as also the common experience of Nations and ages doe declare The Nature of God for sith hee is by all meanes infinitely good we must no way think that God wanteth a good meane to communicate good whose property it is to bee a communicator of himselfe or to communicate himselfe with other his creatures according to their condition a Mat. 5.45 The light both of our Naturall conscience by which clearely shining all men haue this setled in their heartes that there 's is a Divination and other kindes of divine communications b Rom. 1 1â—.19 2.24.25 as also of supernatural Knowledge revealed whereby wee know that whole truth to bee fully and plainely registred in the holy scriptures which was behoofefull for vs to know to our salvation Common Experience for even the Gentiles themselues being strangers from God had the Oracles of the Divell in stead of these from God rather then that they would deny that stamped Divininity or bee saide to want the same c Rom. 1.21.22.23 for hence it came to passe that whereas among the Heathen some of their Gods were thought to bee very Gods some others to be such spirites as they called Daemones the heathens Divinity was held to bee of two partes for the one treated of the Gods themselues the other of d Daemones those spirites which they called Daemones that which treated of their Gods August lib. 5. de Civit. Dei cap. 6. was held of them to bee three-sold as Augustine out of Varro teacheth to wit Poeticall Naturall and Civill that which did set forth the power of those spirites was two-fold for whereas of those spirites called Doemones some were good some evill that which discoursed of the evill spirites who were to bee pacified and appeased was called Magicke and Inchantment but the other which delighted the good with sacrifices was called Divine ministration and Expiation therefore there is a Divinity Now if you respect the true interpretation of the word it is defined thus to bee a knowledge of the Oracles or speeches of God but if the thing or matter it selfe it is a true wisedome of divine thinges from God communicated eyther by meane Naturall according to inbred principles or else by a meane more excellent according to grace supernaturall And of this Divinity wee speake in this place wee call it Wisedome by example of Scripture f 1. Cor. 26. first for the excellency of the thing as being the most certaine declarer of principles most noble Princesse of all sciences secondly for the singular meane or manner of knowing for this wisedome is distinguished from that which in the Scripture is called earthly sensuall and diuellish The subject of this Theological wisdome are matters divine both for their Nature and the manner of considering for whereas a Subiect hath two partes the one which containeth the place of the matter is called the thing considered the other of the forme and is the manner of considering it wee obserue them both in the explication of this subiect The thing considered is God himselfe and all thinges disposed vnto God that is all thinges divine eyther of their owne nature or by relation vnto God The manner of considering is proportionable to Gods truth even to the whole truth and everie part thereof alike or equally infused fitted to the dignity of the deliverer to the nature of the argument as also to the condition of those to whome it is delivered And this is the nature and verity of Divinity now wee will briefly shew the Methode of our Institution concerning the same There is a two-fold Methode of teaching the one from Principles the other vnto Principles the one a Priori proceeding from the Cause to the Effect and from the first and highest to the lowest and last the other a Posteriori proceeding from the Effect to the Cause or from the last and lowest to the highest and first The vse of the former is chiefest in sciences contemplatiue of the latter in the practicke or actiue Now whereas Divinity in both these holdeth the first principal place by reason wherof some haue distinguished it into Contemplatiue and Actiue and for that it affordeth a faculty both of knowing and doing well which is the right way of wisedome it hath fallen out that Dâ—vinity hath been handled in a diverse Mâ—thod by diverse men yet by all of them profitably and faithfully For whereas all order is taken eyther from the nature of thinges to bee considered or from our better and easier knowledge thereof Calvin Melanthon Vrsinus haue done well who observed an order of their better knowledge in a method vnfoulding by way of Analysis g Analytiâ—a in like manner Hiperius Musculus Hemingius Zanchius haue done well observing the order of Nature h Synthetiâ—a Synthesis also is contrary to Analysis beginning froÌ„ things granted to that vvhich is in question in a Method of composing and couching thinges handsomly together Wee in this our Institution will ioyne both these together borrowing i a Synthesi from the Methode of composing the disposition and k Ab Analysi from the Methode of vnsoulding the invention of the same that from both the l Systema full constitution of this body of Divinity which we haue in hand may arise Therefore by an order Syntheticall as wee tearme it wee will begin from the first Principles that by the Means wee may come to the last but we wil set downe a declaration such as wee call Analyticall of the first middle and last thinges first in teaching the truth by way of confirmation then in reproving the falshood by way of confutatioÌ„ that by the helpe and benefite of the Definition of every point of Divinitie and by the Analysis of the same through the causes thereof but this by the Appendix or addition of the generall solutions which wee will lay vnder every place or point and set against the principal arguments of our adversaries especially Bellarmines this is our Methode THE FIRST Booke of the Principles of sacred
immortal For it hath neyther the dimentions or limitations of a body nor shal haue end of life m Ezec. 37 4.5 Mat. 10.28 1. Cor. 15.19 The Faculties of the Soule which resemble the nature of God are chiefly two Vnderstanding and Will the one expressing the Image of God in the faculty of vnderstanding al things n Col 3.10 Eccl. 17.6 the other in the liberty of willing and choosing every object o 1. Cor. 7 37. Both as well the facultie of vnderstanding as the liberty of will is two-fold the Facultie of vnderstanding the one is Passible or suffering as mans mind is of it owne nature capable of all things the other Actiue or doing which effecteth that those things which in power may bee vnderstoode by Act bee vnderstoode Liberty or freedome the one is from compulsion because man is not compelled to that which is straÌ„ge from a Free-will the other from Impediment because he is not violently letted or hindered from that which he seeketh after with a free will p 1. Co. 7.37 Rom. 8.7 Rom. 8.2 1 Wherefore the first man could will the good and refuse the evill and againe refuse the good and chuse the evill The Habites which performe those faculties are two For wisedome perfecteth the vnderstanding but righteousnesse the will Wisedome is an excellent and perfect knowledge both of the supernaturall good whereby he knoweth God and his felicity in God and of the Naturall whereby he knoweth the things created and their natures q Col 3 10. Rom. 12.2 Righteousnesse is that vprightnesse of the mind whereby perfectly that is inwardly and outwardly it obeyed Gods will according to the whole law which righteousnesse was not onely of person but of nature because the first man was created in it and vnto it as the originall and roote of mankind â—herevpon also it is called Originall r Eph. 4.24 1. Thes 5 23. Eccl. 9.29 And this is the manner of Gods Image in the Soule Now in Body man resembleth the Image of God not according to the partes or according to it selfe in respect eyther of Substance or Figure but partly in respect of the soule whose Instrument it is partly of the Person a part whereof it maketh For it doth most readily execute things both well vnderstood and holily defined in the soule and in person as it were in a most cleare glasse it also representeth the whole world being the verity and dignity of the very Creator Originall or first patterne thereof Lastly in the whole and entire person the Image of God shineth forth because of the vnion of the soule and body both in respect of the constitution of that whole man which even the faithfull themselues haue so admired that by it they acknowledged Gods Image as also in respect of his rule over all in former thinges whereof the first man receyved from God not onely the right and power but also the vse and execution Å¿ Gen â— 19. Psal 8.6 The End of that first state of Man principall and chiefe is the glory of the Creator t Architectonicus Prou. 16.4 Psal 113.5 1 Cor 10.31 but subordinate the blessednesse and felicity of the Creature u Psal 144 15. Ioh. 17.3 OF THE FIRST Estate of Man The Part Confuting DISTINCTIONS In Defence of the Verity of Gods Image according to which man was created against Bellar. Cap. 3. I. THe Grace that maketh gratefull taketh not away the naturall condition of man and his originall righteousnesse but proveth it For Man had from that Grace both the verity of Nature and the quality thereof II. THe Habite of Grace which maketh gratefull differeth from originall righteousnesse in the manner onely not in very deede or nature because that very righteousnesse wherewith the first man was indued of God was that habite of Grace for which man became gratefull and acceptable to God Against Bellarmine Cap. 4. THe Grace of God is two-fold the one whereby wee could if wee would not sinne the other whereby not onely wee could but also would not sinne The first was given to Adam but not the second and so wanted the one and receyved the other in his creation and the necessity of this special Grace and assistance in Adam doth Augustine plainely shew in his Treatise of Corruption and Grace Neyther do the Testimonies which are alleadged proue the contrary Against Bellarmine Cap. 5.6 I. A Thing is tearmed Naturall ambiguously eyther Causally which is from nature or Subiectiuely which is in Nature or lastly by propagation which is communicated with nature so also a thing is called Supernaturall which eyther our nature as touching it selfe cannot comprehend or is not capable of so is beyond or aboue the condition of nature or in which nature no way worketh but grace alone or lastly which is not propagated by naturall meane but by divine manner is communicated aboue the order of Nature Original Righteousnes is sayd to be natural partly because God hath communicated the same in Nature and with nature partly because by a naturall spreading it was to bee communicated to the posterity of Adam if hee had stoode or continued but supernaturall it can no way bee called II. THe condition of man in respect of one part whereof the place of Gen. 3. treateth taketh not away his condition in respect of the other or the whole for whole man both in body and in soule was made wholy according to the Image of God neyther doth the place of Ecclesiasticus inferre the contrary who treateth eyther of the outward ornaments of men onely or of their vertue not supernaturall but naturall as the very wordes do manifestly declare neyther doth the Parable out of Luke 10. which setteth out not the state of man after his fall but the duety of charity towardes them that are fallen and are in misery III. THe Testimonies of the Fathers which are alleadged deny not that that Integrity in Adam was naturall but testifie that grace was added to nature which indeed wee confesse and teach very gladly IIII. THe reasons which are alleadged are vaine or Idle The First because God conjoyned the matter and Forme though things most different to the naturall bond of peace and loue The Second because the corruption followed not from that Integrity wherin Man was created but from his mutable condition which with it was conjoyned The Third because there is a divers respect of Adams sinne by which hee revolted from that first Originall integrity and of our actuall sinnes The Fourth and Fift because the manner of reparation and recreation is not the same as that of the first creation For that was done in nature but this is done aboue Nature Neyther is it absurde that the name of the Sonne of God was granted to Adam in that state of Integrity as beeing hee who in that natural condition resembled the Image of God according to which hee was created OF THE SECOND Estate of MAN
eyther is not truely good or is inclined vnto those thinges which are not truely good But because when there is mention made of good eyther the naturall and morall good as touching man or morall divine good according to grace is vnderstoode Wee must here obserue a very great difference when there is speech of Free-will For the power of a naturall man if it be referred to the thing which this naturall light respecteth hath indeed her inclinations to naturall good and morall good as touching man f Rom. 1 19.20 Rom. 2.15 Rom. 2.14 but because the communicating of every good proceedeth from iudgement and iudgement from the choice and choyce from knowledge the power of man is limitted to the good according to the measure of the knowledge of that good in man Now that knowledge is not true becaus it erreth in the maner of the truth and strayeth from the true end and scope thereof g 1. Cor. 2 14. Ier. 13.23 Mat. 12.35 Ro. 14.23 Now the morall good according to grace which is supernaturall is not apprehended but by a supernatural knowledge which is not in the natural man therfore man being vnder sinne hath neyther inclinations nor motions to that good for he wanteth all power to supernaturall things even that power which the Philosophers haue called the receptiue or passiue power because every power is from a beginning but there is no beginning in a naturall man when there is speech of divine things â—eyther to doe them himselfe nor to â—ffer them to be done by an other h 2. Co. 3.5 Ioh. 3.19 Phil 2.13 1. Co. 1.18 â—oth being considered in man are from â—at beginning of all aptnes to good â—so of the working thereof which is in â—hrist Whence it is cleare that power 〈◊〉 the supernaturall good is not in the â—turall man and that there is indeede â—me power in him to the natural good â—ut such as straieth in the end maner â—d that therefore to speake properly it 〈◊〉 onely a power to the evill whether it â—e such Absolutely or Relatiueâ— i 1. Cor. 10.31 Rom. 14.20 Tit. 1.15 Ier. 13.23 Mat. 7.18 Rom. 3.10 Ioh. 3.6 The Forme is the Freedome in the â—biect to the Obiect and from the coÌ„â—ry impediment For the will of man 〈◊〉 touching it selfe is most free freely â—itteth it selfe for the bringing forth 〈◊〉 the action of evill without eyther â—y coaction or necessity of the â—ct The End is the glory of God in his iuâ—â—ce and the inexcusablenes or iust condemnation of man Comparatiuely Free-will is two wayeâ— considered according to the twofolde condition of man out of his State oâ— Corruption to witte of his integritie before his fall and of his restoring câ—â— regeneration after his fall In the State of Integrity Man had a Free will or freedome of an Electuâ—â— will to both Objects without any coaction or necessity For he had a power that he might sinne and not sinne But when he came to the act of disobedience by the act he lost the poweâ— to good because this was the nature oâ— man that hee abusing that his poweâ— to good should turne away the good from himselfe and himselfe from thâ— good into the contrary k 1. Cor. 3 12. 1. Ioh 3.12 2. Pet. 1.4 1. Cor. 15.28 In the State of Restoring or Regeneration after the fall free-will oughâ— divers wayes to be considered anâ— expounded For whereas man in thâ— state is the common Subject of grace and sinne Hence it commeth to passe that he hath free-will both to good according to Grace to evill according to Nature which two contraries sith they cannot be in one and the same subject in the highest degree thence â—t followeth that man Regenerate is to be considered according as his regeneration is more or lesse 〈◊〉 excellent As for him that is Regenerate according to the highest degree there can be in such a one no contrary matter as it shall bee with man in the life to come where free-will if we may so speake shall be vnto good onely and that vnchangeably so that a man can will nothing but good and that also after l 1. Cor. 13 12. Rom. 7.18 a good maner but he which is regenerate in the inferiour degree the contraries may be together in him in very deede are together in him the powers therefore of Free-will in man regenerate while hee is in this life ought diversly to be discerned both in the Subject Obiect and manner The Subiect is two wayes considered partly according to the old man in whom he is borne partly according to the New in whome hee is regenerate Of this Subiect there is also a double obiect the naturall evill in respect of the olde man the supernaturall good in respect of the New m 2. Cor. 3 17. 1. Ioh. 3.9 Rom. 8.2 Eph. 2.5 But the maner of all these is free because as the old maÌ„ freely inclineth to naturall things so doth the New man also to thinges which are supernaturall in respect therefore of the matter the Subiect is common but in respect of the Efficient Cause and of the beginning repugnant the one to the other on both sides there commeth a lett to the freedome Whence that strife of the flesh and the Spirite commeth wherof there is mention in the seventh to the Romanes OF FREE-WILL The Part Confuting DISTINCTIONS I. THe Will or Desire is three wayes distinguished for one is Naturall an other sensuall another intellectuall The Naturall is a pure inclination of the Essential forme whereby man naturally laboureth towardes the perfection of himselfe The Sensual is the power of the inferiour part of the Soule led or moved by sense and not by reason to these or those particular things the Intellectual is in the creature indued with reason in respect of the Subiect inclining the will to diverse obiects which is called Reasonable II. THe reasonable will ought to bee discerned three wayes For one is called naturall whereby nature is simplie carried to desire after that thing which it apprehendeth an other Electiue whereby the will chooseth betweene two thinges opposite by a separating of them Lastly there is a will by the cause whereby man straieth from his end voluntas per causá through an accidentall error III. THat which we cal Arbitrium Free-will is sometime referred to the vnderstanding and sometime to the Will to the Vnderstanding eyther Contemplatiue or Actiue in respect of the things which belong to deliberation but to the Wil in respect of the things which pertaine to Election After the former manner it comprehendeth the mind alone after the latter as of vs it is here taken it comprehendeth both mind and will IIII. THere is one Freedom froÌ„ Bondage an other from Coaction an other from Vnchangeablenesse or necessity Freedome from Bondage is sayd to be that whereby one is not addicted oâ— subiect to the slavery of sinne or misery From Coaction is
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
Diuinity CHAP. I. ALL Sciences haue their proper principles aboue which as being those that cannot be demonstrated and are immediately the first wee may not ascend but among many sciences that is the more perfect which is or commeth of the superiour 〈◊〉 Principles and that the most perfect which resolveth a matter into the first Principles which depend not vpon any former of which sort Divinity alone is For the principles of other sciences are not simply the first buâ— onely in their owne kinde because indeed in their owne science they haue no other Former but there ought not to bee any other Former Principles of Divinity neyther in it selfe nor out of it selfe to wit neyther any Principle of being nor any principle of knowing For there are two Principles the one of the thing the other of knowledge those out of which other things are produced these on which the knowledge of other thinges doe depend both these a Analogiâ—e proportionably are of vs to bee considered in Divinity for the true exposition of the word intimateth vnto vs those two beginnings to wit God and the Word God is the Principle of being and the first cause of Divinity from which both the end of Divinity and the means vnto his end doe spring the Word is the principle of knowing by which the end of Divinity and the meanes vnto it may be knowne Both the principles are immediatly 〈◊〉 the first God is a Principle immediately first because nothing was beâ—â—hâ—â— the word is a principle imâ—ediately first because nothing was â—poken before it which two though â—hey goe together in dignity and office of beginning yet in the course of order in the manner of doing and in â—he producing of the effect they are distinguished and are mutually each to other subordinate for God first mediately speaketh vnto vs in the worde then the Worde mediately bringeth vs vnto the knowledge of God which knowledge sith it is entended to be the principall and proper subiect of whole Divinity the meane thereunto subordinate which wee called the Word ought first to be knowne Of the Word of GOD. The parte confirming CHAP. II. THe Primary Principle of Divinity for dignity is God but for the order of better knowledge the wordâ— is the first The word we vnderstand 1. Enâ—â—tiatiue or which is vttered whereby God hath communicated with man eyther specially through Revelation by Oracles visions or dreames or generally through a liuely tradition oâ— doctrine from hand to hand or through a more excellent manner by the Scripture The same wee thus define It is at holy Instrument concerning the truth necessary a Rom. 15 4. 1 Tim 4. â— Ioh. 5.35 to salvation faithfully and perfectly written in the Canonicall b Rom. 1. 2 Pet. 1.19 2 Pet. 3.15 16. bookes by the Prophets and Apostles c 2. Tim. 3 16. as the Secretaries of God for the healthfull instruction of the Church d 2. Pet. 1 22. Psal 1 19.1 1. Tim. 4 13 16. Wee call it an Instrument both in respect of the Covenant whereof God would haue an Instrument to be made and by a renued contract publikely to be registred as also in relation to another thing as in the proper vse and office thereof because the holy Scripture is not for it selfe but as the manner of â—struments is for another thing the â—hority perfection perspicuousnes â—d vse of this Instrument shall be made â—dent by a Methodicall e Analyst resolution the causes The Cause Efficient of the Scripture God f 2 Tim. 3.16 2 Pet. 1.21 the Father in the sonne by the â—rit for the same hath the Father layed â—en to the Church by the word Enunâ—tiue and by the workes of grace â—wer generally and specially ordinaâ—y and extraordinarily g Heb. 11. the Sonne â—th both wayes confirmed it in the â—ew Testament h Heb. 1.2 the holy Ghost seaâ—th the same in the hearts of the faithâ—ll by the word inwardly testifying or 〈◊〉 an inward Testimony i Esa 59.21 Ioh. 14.26 the Scripâ—re then is diuine by originall and by â—e things thereof both Essentiall and â—aturall as also assumed By Originall because every knowâ—dge of truth is from the first truth â—hereof the Scripture is an instrumenâ—ll badge and as it were a shapened â—mage hence it is that God both â—mmediately with his own finger wrote the Decalogue in Tables and k Exod. 34 27. mediately by servants as his l Actuaâ—ios Taâ—ulaâ—ios Notaries and publicke pennemen commaunded that whole m Systema compacted body of holy scripture with every part thereof to bee written n 2. Tim. 3.16 Insitis Adsitis The scripture also is divine for the matters both put therein and put thereto for both the Essentiall parts thereof are divine in matter and forme and the end divine also as hereafter shall bee declared yea and the apparant signification and demonstration of the Spirite and presence of God very antiquity the invincible force of the truth and many other pointes doe witnesse the same to be divine now it must needes bee that the Scripture which hath God to be the author hath also divine authority Further this authority is two wayes considered first in it selfe secondly in respect of vs the authority of the Scripture in it selfe is divine if we consider the cause subiect and certainty of doctrine The Cause because the authority of the Scripture is as great as that of the holy Ghost o. 1 Ioh. 1 9. who endited both the matter and words thereof and whose Prophets and Apostles were onely the Amanuenses pennemen p Ioh. 14.16 The Subiect for whereas there is wont to be a double respect of testimonies concerning the authority of a thing one from the power or efficacy of him that witnesseth the other from the Nature and property of the Instrument the Scripture in respect of the thinges whereof it is the Instrument hath an exceeding great and infallible authority q Heb. 4 12. The certainty of doctrine which the Scripture hath from God by Vertue Verity and Complement by Vertue because he hath confirmed the same both at all times with his spirit and at convenient tyme with his workes of grace and power r 1. Thes 1.5 by Verity because it contayneth the whole truth communicable in it selfe both alone and perfectly Å¿ 2 Pet. 1.19 By Complement because as in substance so also in event all thinges are most certaine and most true in the Scripture t Mat. 24 35. Now in respect of vs or vnto vs the authority of the Scripture is divine by the testimony of God both particular and generall Particular because God hath both publikely testified that soveraigne Authority by ordinary and extraordinary meanes and privately sealed it by his everlasting spirite in the conscience of the godly u Ioh. 1.37 5.6 Generall because first God vsed the vndoubted Ministery of his servants as fiâ—te
we haue more largely treated in the place concerning God The humane Nature of Christ is that whereby hee holdeth the same Essence with vs both the manner of subsisting or being a person and the vitious accidents and sinnes of the substance being excepted For neyther is the humane nature of Christ any thing by it selfe subsisting without dependance but being without subsisting was assumed in the singularnesse of person without any eyther confusion of natures or division of person c Phil. 2.6 Ioh. 1.1 Neyther could any contagion of sinne infect that humane nature of Christ the substance whereof being otherwise in it selfe corrupt originally the vnspeakable operation of the holy Spirite sanctified and most fully purged from every spot nor yet ought to infect as being that wherein the purging of our sinnes was to be performed d Luc. 1.35 Heb. 4.15 These thinges excepted Christ tooke our true and Reall Nature the same both whole and perfect according to the substance properties and infirmities thereof The Substance for Christ had both our whole Nature and the Essentiall parts of it whole Our whole Nature for hence is he called in the Scriptures The seede of the Woman e Gen. 3. 22.16 the seede of Abraham the seede of David according to the flesh or the fruite of his loynes f Act. 2.30 and very where the Sonne of man The Partes for hee had both a reasonable Soule and an Instrumentall body A reasonable Soule this the Scripture and g Ioh. 10.17 Mat. 26.38 the end of his Incarnation prooveth for that which is not assumed is incurable The Verity of Nature because the other partes of man haue their beauty by the Soule An Instrumentall Body this proued the verity of his humane Nature which requireth a limitted matter that is a fleshly and an earthly body h Luc. 22.42 the verity of satisfaction which ought to bee made in a body truly passible mortall Lastly the verity of demonstration for Christ shewed even by signes that hee had a body not phantasticall or heavenly but fleshly and earthly i Luc. 2.40 Mat. 4.2 Ioh. 11.35 Ioh. 4.6 Mat 8.24 Mat. 27.50 Iob. 19.27 The properties which Christ coassumed are eyther of the whole nature to witte to bee created and to bee finite or of the partes as of the Soule for he had vnderstanding k Mat. 26.28 and will l Luc. 22.42 the operations of both and of the body for hee had a shape quantity and circumscription and all the properties and naturall actions of a body m Luc. 2.40 Mat. 4.2 Ioh. 11.35 Ioh. 4.6 Mat. 8.24 Mat. 27.50 Iob. 19.27 Infirmities for it was behouefull for the end of his Incarnation that hee should wholy take vnto him all naturall defects sinne excepted for of defects some are simply miserable as Augustine tearmeth them and some damnable or as Damascene calleth them Detestable those Christ wholy tooke because they were no let to his perfection knowledge and grace n Ioh. 1.14 1. Tim. 3.16 Heb. 5.7 but these hee did not so because they had hindered our Redemption Of these natures the necessity and verity whereof hath beene declared there are divers operations o 1. Pet. 3.18 for there are two natures in Christ as it were two inwarde and effectuall beginninges out of which formally Actions and their manners are deduced wherefore as all thinges in Christ his subsisting onely excepted are two-fold or of two sorts to witte his Nature Properties Will Knowledge p Mat. 11.27 23.37 Ioh. 2.19 1. Cor. 15.27 Luc. 2.47 so are there two-folde operations some divine some humane distinguished by their beginninges manners of doing and the particular Actions of each of them By their beginninges because looke how many Natures there are so many formall beginnings of actions there are By the manners of doing for every beginning worketh according to it owne manner and condition the God-head after a supernaturall and divine manner the man-hoode after a Naturall and Humane manner By particular Actions for the Worde worketh that which is of the Word and the Flesh that which is of the Flesh without any confusion of Natures in the vnity of Person Thus much concerning the Natures the other thing followeth concerning their Subject that is the person and both the vnity and operations thereof Of the Person of Christ there is vsually held and declared a double respect in the Scriptures the one in regarde of the Essence of the Word the other in regard of the office and dispensation In respect of Essence Christ being considered or severally or without commixture as Nazianzene speaketh is in the divine Essence another person from the others but not another thing In respect of the dispensation which wee consider of in this place he is that second person of the God-head Incarnate that is that person who tooke mans Nature by creating it in the singularity of his subsistance immediately and by his person vnited the same with the divine nature mediately so as Christ is one of both Natures not two into both one and the same without time begotten of the Father the Sonne of God without mother and in time begotten of the Virgine the Sonne of man without Father the naturall and consubstantiall Sonne of both This Vnity of Person three things doe proue first the authorities of the Scripture for Christ is as the Prophet teacheth Emanuel r Esa 7. as the Angell teacheth the same Sonne of God which should bee borne of Mary Å¿ Luc. 1.35 as the Evangelist teacheth the Word made flesh t Ioh. 1.1 as the Apostle teacheth the same who came of the Father according to the flesh who is God aboue all things to be praysed for ever u Rom. 9.5 Secondly the end of his Incarnation because that God and man might bee made one in the Covenant It was behoofefull that one should bee made God and man in person not by participation of grace but by verity of nature not by confusion of substance but by vnity of Person Thirdly the denominations of both natures attributed to the same Subject for as those thinges are not incident to the divine nature which are proper to the humane nor those vnto the humane which are peculiar to the divine so all in common and according to truth are vttered of the person according to both Natures x Act. 20.28 1. Cor. 2.8 therefore the one and the same person is Eternal and not Eternall Infinite and Finite holding all the divine and humane properties those from everlasting as he is God these in time assumed as he is man both really yet Intransitiuely as he is man-God This Person is the common beginning of those actions which the Greeke Fathers haue called divinely Humane for the actions of Christ are not onely some humane some divine but also some of common operation which Christ effecteth both as he is Man-God by Nature and as hee is Mediator