by dispensation his Natures are the beginninges of Naturall Actions but his person is the beginning both of common and particular actions according to both natures wherefore every working of Christ in respect of his person is in number one in respect of his Natures is in kinde two-folde One in number because hee is one effectuall Worker and one absolute Perfection In kinde two-folde because there is one Divine of the God-head and another humane of the man-hood The last remayneth concerning the Hipostaticall Vnion of the two Natures in Christ the Nature Foundation Power and Efficacy whereof are now briefly to bee expounded The Nature of this Vnion we shall discerne by the definition and division thereof for it is a Personall Conjunction of two Natures in Christ a conjunction I say Personall not of persons and of two Natures yet not Naturall not such as is of thinges Superiour with the Inferiour of the Accidentes with the Substances or the parte with the whole but in that both mediately the two Natures are vnited in the person and immediately the humane Nature is vnited to the person after a secret and most straite manner y 1. Tim. 3.18 Gal. 4.4 Col. 2.9 Hence this vnion which in very deed is one in the manner of considering is vsually tearmed and distinguished to be two-fold the one immediate of the person assuming and the humane nature assumed for the humane nature it owne z Personalitate Person-head that I may so say being forsaken or left came vnto the person already perfect not to be perfected by that of which it was assumed that it whole might subsist in the whole person a Ioh. 1.1.2.3 c. Ioh. 1.14 Heb. 2.14 the other mediate of two natures between themselues wrought by meanes of the person without any eyther confusion of Natures or division of person Not by the confusion of Natures for it is made Immutably and inconfusedly the Essentiall Natures and their properties which neyther should bee confounded nor can bee transfused being distinct and entire so that they be neyther confounded between themselues nor changed each one in themselues Not by Division of Person for it is made Indivisibly and Inseparably so that neyther the humane Nature from the person nor the natures in the person from themselues are any while or any where separated The Foundation or ground of this vnion is the Incarnation the Efficient Cause of this Inchoatiuely as the Schoole-men speake is the whole Trinity but Terminatiuely Christ himselfe is being made that which he was not and yet remayning in the meane while that which he was Of this Incarnation there are two partes Conception and Nativity both are ordinary as touching the Verity of the matter for Christ tooke vnto him a Nature like to ours of the Substance of Mary yet extraordinary as touching the manner that is both of forming in the wombe of Mary and of Assumption and of Sanctification as also lastly in respect of fulfilling or accomplishment for the forming was immediate in the Virgine without the meanes of a man The Sanctifying was from all spotte of sinne whether Habituall or Actuall the Assumption was made into the vnity of Person without any alteration Lastly the fulfilling was according to the Prophesies From this vnion that in few wordes wee may expresse the power thereof two things follow the Communion of natures and the communication of properties The Communion is in very deede the same with the vnion of Natures according to Subsistence yet in manner of consideration it differeth because that is as it were the Effecte and Consequent of this for this communion of natures doth properly signifie a Concomitance of properties and operations of both natures in the worke of mediation concurring together vnto one absolute perfection by reason whereof it commeth to passe that the proper things of each nature be and are sayde to bee common in the person and this is the ground of the communication of the properties For it is a Phrase of speaking wherby the property of one nature is really vttered concerning the whole person of Christ yet so that it properly pertayne vnto one nature in respect of the thing itselfe and vnto the other in respect of another thing for wee say that God purchased his Church by his blood c Act. 20.8 that Christ being man is every where d Ioh. 3.13 and this is as the Schoolmen call it That grace of the vnion by reason of which wee may say of Christ that God is man and man is God Christ is God and man Now this communication is after a divers manner both Reall and Verball Reall because of the vnion of the Natures and the vnity of the person for Christ is one who being God hath that which is humane in the verity of humane nature and being man hath that which is divine in the verity of divine nature the same in the Sonne God and man wherefore as the word because of the flesh is man so the flesh because of the word is God and yet neyther is eyther the humane nature coextended with the divine nor the divine concluded in the humane because that looke what e Idiomata properties in the concretiue name are communicated in the person according to both natures these in the Abstract in each natures are not communicated because they are properties Therefore the vniversall presence omnipotence and omniscience no lesse then Eternity it selfe and incomprehensiblenes are the selfe Essential things of God or his Essentiall properties which cannot bee communicated now to bee every where to bee omnipotent omniscient as to bee Eternall and Incomprehensible are truely vttered of Christ being man not according to another person but according to another thing by the communication of properties which is true so farre foorth as the thing it selfe is true From this Reall communication of properties wee must distinguish that reall communication of gifts naturall supernaturall made by the divine nature the gifts of the humane as well according to it selfe as in the person whereof some pertayne to the perfection of the flesh assumed and some to the power of office The gifts of Perfection are all those wherewith the assumed nature according to it selfe and in it selfe was enriched whether they bee those which by force of the Vnion the humane nature of Christ enjoyeth after a most blessed manner or those which were put in and infused and that in the highest degree that ever a humane nature can attayn or lastly whether they were gotten by habite as those which Christ successiuely tooke according to the order of nature vntill his nature was brought vp vnto the perfection thereof The giftes of power or office are those which in respect of the dispensation hee receyved in time not according to eyther Nature apart but according to the whole person which therefore was incarnate that in both Natures and according to them both hee might performe the healthfull office of a Mediator
The Verball Communication is sayde to bee that which pertayneth to the exposition of wordes and Phrases which offer themselues in the holy Scriptures and by which that which is proper to one nature is vttered of the other by name onely by reason of the Identity of the person and the vniting together of the properties in the person Now as there are three sortes of Names whereby the Subject is vttered concerning Christ so there are three kindes of Attributes which of him are pronounced for some agree with the divine nature onely some with the humane onely and some with both natures in his person those which are of the first and second sort are Incommunicable those which are of the third are spoken of Christ in his person in respect of both Natures From this difference both of Subjects and Predicates a double manner of Predication or Declaration ariseth proper and simple improper and figuratiue Proper is when eyther those things which are true in the Subject that is in the person according to eyther nature are likewise pronounced of the same and therefore that which is pronounced divine concerning the person is vnderstoode to bee true according to the divine nature and that which is pronounced humane according to the humane as the Sonne of God is every where Almightie Eternall the Sonne of man is borne Dead in Heaven or when the Predicate common to both natures is vttered or pronounced also by a common name of the Subiect as Christ redeemed vs with his blood Improper eyther when those thinges which are of the whole person are vttered of eyther Nature named in the concrete as God redeemed his church the flesh quickneth or secondly when that which is proper to one nature is vttered of the person named by the other nature as God suffered man is every where which manner of speaking hath beene called t Eâ—all age the changing or communication Of the Person of CHRIST The confuting Part. For the necessity of the Divine Nature in the worke of Mediator-shippe against Bellarmime Lib. 5. 2. Contro 1. Tom. Chap. 3. I. THe beginning of Mediatorshippe is considered eyther absolutely or oppositely the person of Christ God-man is the beginning absolutely but oppositely and distinctly there is one beginning in the same persoÌ„ which is first or Principiant which is the Word according to the divine Nature thereof the other second or principiate that is the humane Nature subsisting in the Person II. CHrist performed some workes according to the forme of a servant some according to the forme of God simply but other some according to both commonly III CHrist when he is compared to God is distinguished from the Creature two wayes in nature and dispensation in nature when according to his person hee is distinguished from the Father In dispensation when according to his office he is distinguished from the Essence of God as he is a Mediator according to nature he is equall with the father but according to dispensation hee is inferior to the Father IIII. THe Fathers when they make mention of the humane Nature exclude not the divine but suppose the vnion of both coÌ„curring together in the vnity of the person for or to the vnity of working V. CHrist in nature coÌ„municateth with both partes which are to bee conjoyned as it were with boundes that must bee vnited together yet in the manner of dispensation hee differeth as he is God-man or God and man VI. CHrist acording to the nature wherby hee is God hath agreeablenes with God but whereby hee is man with vs as on the contrary whereby hee is God hee differeth from vs but whereby hee is man or by his voluntary dispensation he differeth from God VII CHrist is considered eyther as he is God-man or according to the manner of his absolute nature eyther this or that after the first manner hee is sayd to be the mediator of himselfe not after the second VIII MEdiatorshippe agreeth not with the Person according to the common nature of the God-head but according to the speciall nature or the forme subsisting which they call a Personalitas Personhood or Personality IX IT is one thing to speake of the God-head of Christ in himselfe according to his owne nature a parte and another thing as hee is in the b Supposiâ—o Subject Now Christ is a Priest not as hee is God by nature but as hee is God-man by the dispensation of his will The Places 1. Tim. 2.5 Answ Christ is pronounced man three wayes for eyther the person of Christ is noted which person is man or the person of Christ whereby hee is man or lastly his manhood simply Now it followeth not hee is Mediator being man therefore he is Mediator as hee is man or according to his man-hood For the Verity of the Humane NATVRE I. IT is one thing to treate of the Materiall cause of Christs flesh and another thing of the forming cause for the holy Ghost brought not the substance but disposed and sanctified it II. LOoke concerning what the Accident of a thing is denyed concerning the same it is not needefull to deny the matter and Subject of that Accident and so on the contrary III. OF Defects which indeed are Privatiuely so called some are repugnant to perfection in themselues to be shunned and condemned some are common to all in themselues indeede to bee shunned by the will of nature yet not condemned Lastly some are Personall according to the manner of every Individuum of the first Christ had no experience the second because they are Essentiall and naturall defects of man corrupt Christ tooke them all on himselfe of the third the matter is doubtfull The Places 2. Cor. 13.4 Ans It is one thing to treate of Christ oppositely and distinctly according to both natures but another thing of the person with which because of vnity that is communicated which is proper to both natures Ioh. 6 51. There is one descent locall another Metaphoricall another of Nature another of dispensation another according to substance another according to evacuation Exinamitionem Christ descended according to the manner of dispensation and evacuation and not locally Now the flesh of of Christ is two wayes considered either according to it selfe simply or as it was vnited with the divine nature by the meanes of his person and after this manner not after that the flesh of Christ is called the bread of life to witte not causally but Instrumentally For the vnity of Person I. OF Christ there is a two-fold consideration one according to the person commonly the other according to the natures oppositely Now those thinges are vttered of the natures in the person which agree with the person in respect of both II. THe coessence is of the natures not of the person for Christ is not another of or from the Father and another of or from the Virgine according to the person but another of the Father and another of the
and Charity but properly eyther the action it selfe conjoyned with the holy ceremonies or the things which are offered II. SAcrifices some are Typicall or Signifying other some not Typical or signified and both eyther Pacifying or Propitiatory or else Eucharisticall or of Thanksgiving III. THe word Leholam with the Hebrewes importeth not the Infinitenesse of time but the continuance of the same sometimes longer sometimes shorter according to the subject matter IIII. THe Sacrifice of Christ is considered eyther properly or q Symbolice comparatiuely Properly It is one onely in verity and efficacy even that Sacrifice of Christs body on the crosse comparatiuely with the olde Doctors of the church the Eucharist was sometimes called a Sacrifice V. THe Oblation of Christ is one onely not onely in speciall kind but also in number for there can bee no oblation of Christ but by his comming betweene and therefore that distinction of Sacrifice into a bloudy and vnbloody is false In Defence of his Kingly OFFICE THe Kingdome of Christ is taken eyther Figuratiuely or Properly Figuratiuely then both Instrumentally for the Gospell and subjectiuely for the church properly for that Oeconomicall dominion of Christ which is called the Kingdom of Grace for the beginning thereof in this world and the kingdome of glory for the consummation thereof in the other In Defence of the State of Christs Humiliation I. THere is one Subiection naturall another Oeconomicall and by this latter Equality is not destroyed because the thing equall as Cyril sayeth is sayde to be subiect to the equall by way of dispensation II. OBedience is not an Act naturall of nature but voluntary of the person according to both natures Now the consequence is of no force from one speciall kind vnto the other from the Act of Nature to the Act of Will In Defence of his Exaltation I. THe maiesty of the Essence of the Word is one and of the dispensation another II. DIspensation comprehendeth two things one the mystery of the vnion the other the end of the mystery In respect of the vnion Maiesty hath properly respect vnto the nature assumed in respect of the end it fitly agreeeth with Christ according to both natures III. EXaltation is not the abolishing of â—ature but the perfection and all other power given to Christ is of Office and not of divine Essence OF THE CALLING OF MAN vnto Salvation The Part Confirming CHAP. VIII FOr asmuch as wee haue treated of the Beginning and Dispensation of our Redemption that is of the Person and Office of Christ Wee now are to treate according to our appointed order of the Application therof Now the verity of this Application ought three wayes severally to bee marked by the degrees thereof by the outward meanes and by the Subject the degrees according to which God in time applyeth vnto vs the benefite of Redemption are chiefly two Vocation and Iustification Vocation is the first degree of Application on Gods behalfe called therfore by Augustine The entry vnto salvation and the first passage towardes the end Of this Vocation there is vsually had a divers knowledge according as it is distinguished eyther as touching the manner of calling into an Inward and outward or as touching the divers condition of the cause Efficient into a Generall and Particular or Lastly as touching the effect of calling vnto an Effectuall and not Effectuall Vocation Now of this Vocation whether Inward Particular and Effectuall or outward generall and ineffectuall there is a double respect the one Absolute in it selfe the other Ioynt or conjoyned in an ordinary vocation For God calleth outwardly in generall inwardly in particular and joyntly both wayes ordinarily Of both we are orderly to treate according to the course of the causes The outward and generall Vocation that wee may speake of it in the first place is a gracious action of God wherby he calleth men forth by word signe and worke from vnbeliefe vnto faith that both the faithfull might bee disposed to the communion of salvation and that others being coÌ„vinced of the grace offered vnto them by God might become inexcusable The cause Efficient of this Vocation is God because it is from him properly if you marke the true beginning therof and is from him first or chiefly by himselfe and principally if you haue a respect vnto the meanes which God would haue to be vsed eyther extraordinarily or ordinarily for the calling of men The beginning is that loue of God towards man wherby as a lover of soules and the Saviour of Men a Sap. 11.27 1 Tim. 4.10 hee beareth his good will towardes all men and generally offereth his Grace vnto them Now hee offereth the same that wee may in few wordes speake of the means by word by signes and by workes all which in respect of God that ordayneth them are generall by word eyther extraordinary such as was in the first times of the Church b Numb 12.8 Heb. 1.2 or Ordinary by the vniversall Canon of faith and life which wee call the Scripture c Ephes 2.17 Rom. 10.14 by signs by which added vnto the word the Lord being author his grace is visibly sealed vp d Rom. 4.11 Gen. 17.11 by works eyther Ordinary or Extraordinary eyther within the Church or without the Church The matter or Subiect of this vocation are all men without difference of nations sexes or states vnto whome by name the meanes whereof we haue spoken doe extend For God wil haue all men to bee saved both generally because hee calleth forth out of all whomsoever hee will or e Ex singulis generum genera singulorum out of every one of the generall sorts the generall sortes of every one vnto salvation as also because the grace of God is offered vnto all not by the vniversall efficacy of Christ but by a generall signe and power f Mat. 22.14 1. Tim. 2.4 The Forme is that outward Vocation which God mediately effecteth by the ministery of his word by the vse of the Sacraments and lastly by the communion of the Church and the members thereof in themselues and among themselues all which are â—ceyved by the outward senses g Heb. 4.12 The End is two-fold Proper both the inexcusablenes of the Reprobates and the salvation of the Elect Remote the manifestation of the Grace of God h 1. Cor. 15.28 And this is the outward and generall calling The Internall and particular calling is a gracious action of God whereby the elect from everlasting in their due time according to the good pleasure of God for the merite of Christ by the holy Ghost are inwardly informed vnto the receyving and communion of Gods grace for their owne salvation the glory of Gods mercy The Efficient cause of this Vocation â—s God according to the particular beginning and the ordinary means therof The beginning is the saving grace of God for Christ for two things doe distinguish this particular beginning of inward calling from
for some are Principall Antecedent some Secondary and Consequent whereof those properly respect our Faith before God but these our confession before Men. After the first manner the end of baptisme is to signifie seale and exhibite Sacramentally the Remission of sinnes the benefite of Regeneration and our vnion with Christ The Remission of sinnes for albeit sinne by reason of the state of Nature abide as touching the disease or roote of sinne and the very matter yet it is taken away by reason of the state of the person as touching the guilt or forme which is not imputed to the faithfull Hence it is that Baptisme is sayde to bee given for the remission of sinnes f Act. 2.38 22.26 The benefite of Regeneration because we being ingraffed into Christ by baptisme are changed into his nature and are made partakers of his divine Nature for which cause it is called the Laver of Regeneration g Tit. 3.5.6 Our Vnion with Christ for hence it is that wee are sayde to be Baptized into Christ h Ga. 3.27 and into the Name of Christ i Mat. 28.19 1. Cor. 12 13. by baptisme to be buried with Christ and to be baptized into his death and resurrection k Rom. 6.3.4 After the Latter manner the end of baptisme is first that it may bee a Testimony of our godlinesse and obedience vnto God with Thanksgiving l Ioh. 4.1 Act. 2.41 Secondly that it may bee a badge discerning the Church together with her members frō prophane Nations Thirdly that it may bee the bond of the communion of the Church and their mutuall loue who are dipped in the same Lavar From this consideration of the causes two Consequents are drawn the one of the Necessity the other of the Effect and Efficacy of Baptisme The Necessity two thinges doe circumscribe or limite The Institution of God and the Condition of him that is to be baptized The Scope of Gods Institution is not to tie eyther the things signified to the Signes or the men to the Sacraments by an absolute necessity forasmuch as God by an immediate and extraordinary action when he will and on whome he will conferreth the thing signified neyther can the simple want but the contempt of the Sacrament be hurtfull which doth befall neyther vnto all Infants nor all them that are of ripe yeares but according to the liberty of his will it may seale the things signified in them who both can and should receyue the vse of the signes They that are to be baptized are persons of yeares and Infants to a person of yeares Baptisme is necessary vnto Salvation two wayes eyther by Desire and Will if liberty be not granted him to take the Layer of water or really and in very deed if liberty bee granted For faith hath alwayes joyned with it the desire of obedience To an Infant Baptisme is necessary not simply for the Invisible but after a sort for the visible ingraffing of him into Christ and the body of the Church which if the point of necessity doe bar him from that invisibly is fulfilled with out baptisme which otherwise is shewed in the visible baptisme The Effects of baptisme are not either the doing away of all guilt and punishmen or the conferring of grace by the worke done or lastly an impression of a marke that cannot bee raced out but they are the same with those which are the ends thereof aboue expounded The Efficacy of all which Effects is not ascribed to the outwarde baptisme or the Elements of water but to the bloud of Christ and the inward baptisme of the Spirit which by a hidden operation conferreth that invisible Grace which is signified in the outward Baptisme OF BAPTISME The Part Confuting I. THe Word Baptisme is taken two wayes in the Scriptures Properly and Figuratiuely Properly it signifieth two things first a dipping into the water secondly any simple washing or cleansing and in this signification by an excellency the first Sacrament of the New Testament is called Baptisme Figuratiuely it importeth foure things eyther by an Allegory the deluge of the waters the passing through the Sea and the abiding vnder the cloud or by a Metaphor the crosse or every extreame affliction or by a Metalepsis the powring out of the giftes of the Spirite or lastly by a Synechdoche the whole doctrine of Iohn and his whole Ministery II. BAptisme in kinde is but one but in the manner of considering it is two-fold Outward and Inward that is of the Water this of the Spirite and bloud which three because indeed they are the parts of the whole Baptisme from each one every of the three kindes of Baptisme doe spring to witte the Baptisme of Water Inspiration and bloud In Defence of the Efficient Cause or the Minister baptizing and first that the baptisme of Iohn Baptist and the rest of the Ministers was one and the selfe same against Bellarmine Lib. 1. de Sacra Bapt. Cap. 20.21.22 THe DISTINCTIONS I. THat baptisme cannot bee sayde to haue beene instituted of Iohn himselfe which the Scripture teacheth to haue beene a baptisme administred by Gods commaundement Luc. 3.2.3 To be from Heaven Mat. 21.25 and which the Pharisies refusing are sayd to haue despised the counsell of God Luc. 7 30.15 but in that it is called the baptisme of Iohn it distinguisheth between the Ministery of Iohn himselfe and the mastership of authority of Christ II. THe Invocation of the Trinity is expressed in the Scriptures eyther according to the very formall words or according to the sence and truth albeit those wordes be not expressed in the administration of Iohns baptisme yet the consequence of diverse Arguments doe aboundantly proue the sence truth of the Invocation for therefore is Iohn sayd to haue baptized into Christ Act. 19.4 and to haue preached the baptisme of Repentance for the Remission of sinnes Mar. 1.3 III. THe time of the Institution of baptisme ought not to bee reckoned since Christs resurrectiō from the dead or since his baptisme in Iordan but since the time of his manifestation in the flesh from which the time of the New Testament ordinarily taketh his beginning IIII. THe difference of baptisme is one Essentiall the other Accidentall That according to the substance and effect This acording to the circumstance and manner of Christs manifestation but there are two causes why he would distinguish betweene his baptisme and Christs the first that hee might note the difference betweene the outwarde Baptisme of Water and the Inwarde Baptisme of the Spirite the other that hee might distinguish between his owne person and office and betweene the person and office of Christ Adde further that the Baptisme of the spirite is taken for the visible gift of miracles powred out on the Apostles according as the conferring of places m Parallelorum the one with the other teacheth Act. 1.5 11.16 but in that it is spoken in the future tense it is an Enallage or change
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
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
Virgine according to the natures because according to the divine Nature he is coessentiall with the Father but according to the humane coessentiall with the Virgine Ioh. 2.19 Ans The conclusion from the Natures to the person is of no force for the person of Christ is not called the Temple but his Manhood in which the Godhead dwelt bodily Heb. 7.3 The Nativity of Christ is two-fold the one without Mother according to the divine nature the other without Father according to the humane and both were vnited in the one and the selfe same Subject For the quality of Natures I. COncrete or conjoyned names are not multiplyed vnles the Subjects be multiplyed but whereas there is but one Subject alone in Christ of necessity there is but one Christ alone II. THe Actions and Passions are of the person and not of the natures now a conclusion from the persons vnto the natures is in consequent For the Hypostaticall vnion and the communications of Properties against the Vbiquitaries I. A Thing is vnited three wayes Essentially when of many there is made one Essence Accidentally when the Accidents are ioyned to the Subjects Substantially when the substance which otherwise of it selfe might exist is drawne to the being of another Subiect and dependeth on it as a part of 〈◊〉 it II. WEe must make a difference betweene the God-head sending and the person sent and there is one consideration of the Worde by reason of the Essence and another by reason of the office III. VVHatsoever thinges are pronounced of Christ eyther they are divine simply pertayning to his divine nature or humane pertaining the humane or coÌ„mon mediately pertayning to the whole person therefore glory Power and other things when they are pronounced of Christ are these three wayes to bee considered as divine and then they are Essentiall and Incommunicable as humane and then they are proper to Christ in the forme of a servant as mediatory which are proper to the person of Christ in both natures together and in common IIII. SVch as is the substance of every thing such also is the manner of being but there is but one substance of Christs body therefore but one manner of being which is proper to bodies that is circumscriptiue not definitiue which is proper to the spirits nor repletiue which is proper vnto God V. FRom Christ being maÌ„ to Christs manhood the conclusioÌ„ is impertinent for neither the nature ought to be confounded with the nature the persoÌ„ with the nature or the abstract with the concrete VI. THe imitation b Exoequatio equalnesse or communication of Essence or properties maketh not an vnion but the copulation of nature in one subsistence VII WE must distinguish betweene whole Christ and the whole of Christ the first whereof respecteth his person the second his natures for that which is true of whole Christ cannot conveniently or truely be pronounced of the whole of Christ The Places of Scripture Mat. 26. Act. 2. Ephes 1. The right hand is one thing and to sit at the right hand is another Christ is one thing and the man-hood of Christ is another thing the figured signification of right hand is one thing and the proper is another for in the Scriptures the right hand of God importeth two thinges besides the proper signification to witte Power and Glory both Christ hath communicated vnto him as hee is a person God-man whence it is that the Schoolemen affirme Christ to bee ascended vnto his sitting at the Fathers right hand c Aequaliter Aliqualiter equally according to the divine Nature in some sort according to the humane as a double descent is given him in the Scriptures one according to his e Exiâ—anitionem debasement as being God the other according to the locall places as being man Mat. 28. Phil. 2. Col. 3. Ephes 4. The properties of the one nature are attributed to the whole person because of the vnity of the Subject for all that power dignity exaltation is proper to the office and person of the Mediator and not to the natures now they are attributed to Christ being man partly by grace of the vnion and partly because of that exaltation of Christes person which was made aboue every Name OF THE OFFICE OF CHRIST The Confirming Part. CHAP. VII FRom the person redeeming wee passe to the manner of Redemption which the office of Christ doth circumscribe for whereas the manner of Redemption comprehendeth all that action course and manner of Christ which he hath performed according to the ordering disposing and dispensation of both his Fathers will and his owne wee must throughly discerne them by their degrees and the degrees of the office of Christ Now wee discerne them partly Generally according to a common maner partly singularly according to their speciall kindes and partes Generally the office of Christ is defined to be an office of mediation committed to the Sonne a Heb. 5 5. Ioh. 3.17 by the Father and of the Sonne both voluntarily receaved b Ioh. 10.18 Heb. 10.7 and in both natures perfectly fulfilled c Phil. 2.8 Rom. 5.19 that hee might vnite and reconcile vs to God and God to vs for ever d Ioh. 11.51.52 Rom. 4.25 The Cause efficient of this office essentially is God the Father Sonne and holy Ghost e Heb. 1.9 Esa 61.1 but yet the order of proceeding being kept to witte both that which is inward of the persons among themselues and that which is outward as touching the things created for in respect of both it commeth to passe that the Father from whome is both the Essence and vertue of working according to the beginning is sayde to be the Efficient cause of this office of whom the Sonne is annoynted both as touching the calling and as touching the bestowing of Gifts the latter whereof properly pertayneth to the humane nature the former to both Now the forme is sayde to bee the meane or mediating cause by order of person from the Father but by dispensation of office subordinate e Ioh. 14.28 to the Father The matter of this office is considered two wayes Subjectiuely and it is both the natures of Christ f Ioh. 6.33 not severally but joyntly together for there are two parts or offices of Mediatorshippe the first in the thinges that concerne God the second in the things that concerne vs and therefore Christ must bee as a Mediator in office so the middle-one in person betweene God and vs that communicating with both by nature hee might bee a Mediator betweene both by office Secondly effectually and they are all actions which hee performed Divine as God humane as man one and indivisible as Mediator whence it is that they are called Divine-humane because as there is but one Worker of the Workes of both Natures so is there but one absolute ending for the working is of the person but the beginnings of the workings are of the Natures The forme is the manner
of the bread and Wine into the Lordes body and bloud or by k Impanationem a passing into the bread or by locall inclusion or lastly l â—nex stentâ—am IndistantiaÌ„ by a beeing in or closenesse but it is Sacramentall and Spirituall which Gods will and authority declared by the worde of Institution effecteth Sacramentall because according to the nature of Sacraments it consisteth in a disposition and relation by which Christ together with the signe exhibiteth the thing signified to the Communicants and sanctifyeth the breade and wine that they may be the signes of the thing signified being conjoyned together by a Sacramentall vnion Spirituall because the body and bloud of Christ being not simply and as they are in themselues things subsisting but Intellectually and vnderstandingly to be considered are proposed in these mysteries and are offered to the mind not to the body to Faith not to the senses being also with the mind and with faith alone to be taken and receyved Of this maner there are three grounds The Institution the Verity and Manner of Christs body and the Nature of the Sacraments The Institution for Christ instituted the Sacrament of our communion with his body and bloud whereof wee are spiritually partakers by Faith for after no other manner can it bee beleeved that the present body of Christ is exhibited in the Supper but as it is truely receyved as the spirituall meat of the soule vnto life The manner and verity of his body for seeing the body of Christ being coessentiall with ours is circumscriptiuely in Heaven wheresoever he will and cannot be in earth by a maner invisible incircumscribed infinite indefinite al and every of which maners overthrow the verity of a body we must altogether confesse that Christ being bodily in heaven is neverthelesse after a Sacramentall manner in body present in the Supper m Heb. 2.17 Luc. 24.29 The Nature of the Sacraments for Faith should cease in the Sacraments if the very thing which is beleeved were otherwise present then after a sacramentall manner n 1 Cor. 11.17 neyther indeed doth the omnipotency of God or a miracle invert or evert this sacramentall manner of presence Not Gods Omnipotency because when there is speech made of that effectuall and actuall power of God the will of God revealed in the word must needes goe before To which will if any thing be contrary it is from it necessarily excluded as that also which is by nature contradictory not a Miracle because neyther miracles which are indeed aboue nature should be sayde to be against nature taking away and withall leaving a substance or naturall quality nor is it probable that a thing which is extraordinary is done in an ordinary Sacrament of the Church And these things haue wee spoken concerning the Presence of Christes body and bloud in the Supper Now are we to see concerning the Communicating and the eating It is needfull that both the ground and the manner of the Communicating of Christs body be considered and discerned The Ground is the vnion in the Supper and the same two-fold the one of the body and bloud of Christ with the bread and wine which is called Sacramentall and pertaineth to the Forme of the Sacrament the other of the same body and bloud of Christ with the beleevers pertaining to the end of the Sacrament The Former consisteth in 2. thinges in the conjoyning of the Signe and the thing signified whereof wee haue spoken and in the joynt receyving of both in the lawfull vse because in the vse instituted they are receyved o Simul licet non similiter together though not alike both conjunctions are not naturall nor corporall nor yet simply obligatory or binding but Sacramentall whereby the thing signified is conjoyned to the Signe and the matter of the Sacrament to the Sacrament and are ioyntly perceyved in the true and lawfull vse thereof The Latter is our Essentiall Reall and spiritual communion with Christ p Eph. 3.16.17 5.29.30 1. Cor. 6.15.17 1. Ioh. 3.24 Essentiall if the things which are vnited be respected Reall if the truth of the Vnion Spirituall if the manner whereby the vnion is made bee considered The things which are vnited are Christ and his Church the Verity thereof the name of Vnion confirmeth and divers similitudes in Scriptures doe shadow forth the Manner is not simply Intellectuall or vulgarly Supernaturall but plainly Spirituall Divine and Heavenly whereof the question that it is is manifested vnto vs by the word of God both simple and Sacramentall but the question how it is is so mysticall and secret that even an Angell cannot comprehend the mystery thereof r Ep. 5.30.32 From this two-fold vnion a twofold manner of Communicating also ariseth The one is Sacramentall or Externall of the Signes which is made by the taking of the bread and wine as according to the Institution ordinance of Christ they are the holy signes of his body and bloud Å¿ 1. Cor. 11 26. For as the bread and the cuppe of the Lord is corporally eaten and drunke so is the same eaten and drunke Sacramentally wherof the bread and the cuppe are a Sacrament even after that manner as the Sacrament of his body is called his Body and the Sacrament of his bloud is called his Bloud by a Sacramentall manner of speaking And this maner of eating is Temporall and may bee iterated The other is Spirituall and mysticall to witte the very receyving of Christs body and bloud in veritie by the Spirite by which Christ is spiritually applyed vnto vs that wee beeing made one with him might by his spirite be quickned to life eternall t Ioh. 6.46 48. and so this spirituall communicating doth not onely signifie Faith but also application which is made by faith our communion with Christ whereupon sometimes it is called faith in Christ sometime the communion of Christes benefites and sometimes our ingraffing and incorporating into Christ Now it is called Spirituall partly because it is effected by the worke of the holy Spirite u 1. Cor. 12.13 Partly because it is by faith onely receyued and partly also because it pertayneth to the Spirituall life And this manner of communicating is dayly continuall incessant From both we exclude the corporall or all communicating of Christs body and bloud in the Supper From the First because the signe is receyved with the mouth and not the thing signified From the Second because a spirituall thing cannot be receyved bur Spiritually The Adoration or Bread-worshipping remayneth which by a false supposition both of the presence and of the communicating of Christs body bloud superstition hath devised For albeit all the godly doe worthily confesse that this Sacrament is to be handled with great Religion and Reverence which Reverence the Fathers sometimes called by the name of Adoration and Christ himselfe is to bee worshipped in the mysteries both as hee is God as he is
doe in the lawfull vse of the Lords Supper but by neyther of both ways is that Popish consecration proved III. OVr Consecration Christs differ not in Substance but in degree for that which is Christs is nothing else but an appointing or dedicating of the bread and wine to the holy and divine vses made by the word of Institution according to his Free will but that which is ours doth all and wholy depend vpon the verity power and ordinance of God not vpon the secret recitall and muttering of wordes IIII. THe will of Christ consecrating is not to bee separated from the Sacramentall manner and Rite of consecration because as the one is the cause Efficient of the consecration so the other also is the materiall and formall cause thereof If you respect the Efficient Christ consecrated it with his will alone if the materiall and formall he consecrated it with the solemne word of Institution and with those Rites of dispensing which hee himselfe vsed commaunded vs to vse V. TO doe this in the Institution of the Supper is not to consecrate the outward signes or symboles but to doe all that which Christ commaunded his Disciples to doe Neyther did Christ vtter these wordes This is my Body to the end hee might consecrate the signes for he vttered them after the blessing breaking of bread but that he might declare vnto his Disciples the manner or nature of the Sacrament VI. THere is no change made in a Sacrament by vertue of the wordes but of the divine Institution and ordinance And that which is made is not made in Substance in quantity or in naturall qualities but in relation onely that is in vse and office Neyther doth eyther the custome of the church proue any other thing which vsed a shewing holding forth of the Eucharist not for adoration but eyther that they might prepare the people to the communion or that thereby out of the offering of private men a certaine part being set aside for the peculiar vse of the Sacrament might be shewed or the costom of the Greeke Fathers who never vsed this Rite of Elevating since the beginning vnto this day VII IT is manifest that those words which were not spoken over the bread or to the bread but to the Disciples communicating were spoken to instruct the people and not to change the breade neyther doe the most auncient Lyturgies gaine-say this which joyne together the wordes of consecration with the whole action of the Lordes Supper or doe the Fathers who when they affirmed that the Eucharist is made by a mystical Prayer by calling on the name of God by solemne blessing by thanksgiving or some certain consecration had no respect to those fiue wordes alone and that they with them would not haue consecrated the bread of the Sacrament by any Substantiall change their owne most evident expositions doe plainely shew In Defence of the Matter constituting the Lordes Supper and first against Concomitancy Bellar. Lib. 4. Cap. 21. I. AN Argument drawne from the hypostatical vnion of God man and that which is naturall of the Flesh and the Soule to concomitancy is of no force because it is one thing to treate of flesh and bloud which are things substantiall and entire partes of humane nature but another thing as they are given vnto vs for meate and drinke according to the voluntary and Testamentall disposition of Christ neither is therefore the Hypostaticall vnion of God and man broken which was not broken in death howsoever the soule and bloud were separated from the body II. THe spirituall eating whereof onely the order of the Text in the Chapter cited sheweth that mention is made ought to bee distinguished from the Sacramentall eating whereof here the question is neyther ought that which is spoken Synecdochically of eating in some places be taken exclusiuely seeing also in other places there is very often mention made of drinking III. FRom false ambiguous and impertinent Principles a false ambiguous and impertinent consequence is drawn Now the first Principle is false for we doe not acknowledge any reall or visible presence of Christs body bloud in the Supper In respect of the signes it is wholy Sacramentall in respect of the thing signified meerely spirituall IIII. THe second Principle is ambiguous because the body and bloud of Christ are two wayes considered one way as they are the partes of Christes humane nature all which being vnable to bee sundered liveth glorious the other as they are represented vnto vs Sacramentally in this action of the Supper to witte as both the body was offered vnto death for vs on the crosse and his bloud out of the body powred forth for the wordes added to the Institution doe plainely testifie that the body and bloud of Christ as things separated in the sacrifice of the Crosse are offered and exhibited vnto vs in the Supper V. THe third Principle is impertinent and different from the question now in hand because wee treate not here eyther of the vniversall presence of Christs Divinity which pertayneth nothing to the speciall kindes for if the adversary vnderstand the presence of nature Christ shall bee aswell any where else as in the Supper because he filleth all things if the presence of grace he affirmeth nothing that is proper to the bread but what pertaineth to all the faithfull or of the Hypostaticall vnion of the two natures in respect wherof notwithstanding we wil never affirm that the Divinity of Christ is with his humanity by a Concomitancy because that were a Nestorian heresie VI. THe Fathers which are cited eyther spake Synecdochically by the body vnderstanding the whole humane nature of Christ as Cyprian Hillarie Ambrose or of the whole person wherof in the Supper we are made partakers as Basil Hierome Chrysostome Origen the Nicene Synode or Sacramentally they vttered that of the signe which is proper to the thing signified as Augustine Cyril both he of Ierusalem and that other of Alexandria VII The body of Christ vnder the shew of bread is Sacramentally offered vnto vs in the Supper as it was crucified and broken and his bloud as it was shed for Christ instituted the Supper for a remembrance of his death and yet is not his carkasse eaten because Christ by his death purchased merite of life for himselfe and his VIII It is one thing to speake of the body bloud of Christ as touching themselues and another thing according to the manner of a Sacrament as touching themselues the bloud of Christ cannot bee plucked from the body that was done once on the Crosse but as touching the nature of a Sacrament they ought distinctly to be considered partly because in the Supper they represent that vnto vs which was once done and partly also because the perfection of our refreshing in Christ is exhibited in the eating of Christes flesh and in the drinking of his bloud IX MIracles are not to be drawne into vse and rule because every
same pertaineth to a Divine and to the Principall end of Divinity which is Salvation is generally limitted as it were within 2. boundes of places and times for wee must necessatily know and discerne a double estate of man the one in this life while hee is in the way the other after this life when hee shall attayne to the last Gaole eyther of felicity or eternall death In this life wee are wont ought to consider a double estate of man according to the distinction of the works which indeede passe from God to the creatures by an outward and temporall action the one of nature the other of grace that belonging to man as he is naturall as touching himselfe this as hee is to bee advanced by the grace of God aboue his nature and naturall condition The Former State of man in this life which is according to nature ought to bee discerned and distinguished according to the divers condition and consideration of Nature Now the Nature of man is two wayes considered one way according to his Beginning and first Originall condition and creation the other way according to the Change and Corruption which followed after as man fell from his Naturall goodnesse by his owne mutability and fault into the evill of Nature and guilte or sinne wherevpon there ariseth a double Estate of Man in Nature the one of Integrity the other of Corruption OF THE STATE OF Integrity or first Creation of MAN according to the Image of GOD. The Part Confirming CHAP. II. THe State of Integrity or the first creation of man before his Fall is a singular worke of God in Nature whereby hee made man a Reasonable creature being of a compound or double nature according to his Image for his owne glory and the good of Man himselfe The Efficient Cause is Iehovah Elohim The Lord God or God in the Plurality of Persons and Vnity of Essence for there is but one finishing or perfecting of the worke of one Essence though according to the distinction of the persons the order of working is distinct For the Father created by the Sonne through meanes of the power of the Spirite himselfe Now God effected it both by a cōmon consultation will and consent going before a Gen. 1.27 and by a manner of of effecting or creating partly immediate if you respect the soule which God of nothing created by infusing and infused by creating b Gen. 1.7 partly mediate if you respect the body which was brought forth from a matter pre-existent The Matter or Subject of this first estate is humane nature endued with all perfections which in thēselues might befitte for a thing created according to the condition thereof Now whereas wee call it a matter wee vnderstand not onely that which is incorporeall or the corporeal onely but that which is composed and as it were tempered of both for there are two essentiall partes of this Subject or humane nature whereof wee treate the Body and the Soule the truth whereof ought to be discerned and distinguished by their first Beginning Substance and Qualities By their first beginning because the bodies of our first Parents were created of a matter preexistent or having a fore-being eyther neere as the body of Eue of Adams ribbe and the body of Adam of the dust c Gen. 2.7 22. 1. Cor. 15.45 or remote of the 4. Elements which Synecdochically are vnderstoode by the name of earth as being an Element for substance and quantity predominant but the soules were created of nothing by the vertue of Gods infinite power as after the same manner God createth new soules in every body for they are not brought forth from the body d Per traducem by derivation but are brought into the body by creation e Psal 33.14 Zach. 12.1 Heb. 12.9 nor are they forced out by the power of the matter as other living creatures as well perfect as imperfect for they are simple spirites which are neyther divided nor changed nor corrupted By Substance because the bodies are compound substances furnished with diverse Organes or Instruments by which the soules exercise their powers and faculties but the soules are substances both simple and immateriall for being compared to other materiall thinges they consist of no matter and that they haue not any materiall matter their beginning and originall hath taught as also immortall not absolutely by themselues by the Law of nature or composition for God alone being life it selfe is by himselfe immortall but by the grace of God the creator and his divine will which created the same to be such that though it had a beginning yet it should not haue an end f 1. Tim 6.16 Luc. 16.22 23.43 By Qualities because even their bodies had also an incorruptibility not in their owne nature absolutely for everything composed of contraries is corruptible but by Gods grace whereby man was able as touching his body not to die vnlesse through his g Gen. 3.19 Rom. 5.12 Iac. 1.15 owne fault hee had voluntarily brought on himselfe the first and second death also a Bewty so that there was not any Infirmity or deformity but a convenient proportion and a most godly well ordered constitution but the Soules which are humane and as they are so had two principall faculties the vnderstanding and the will according as the obiect of them is two-fold to witte Being and Goodnesse to which faculties as beeing Subalternall all the other are referred For the vnderstanding apprehendeth Being and Truth the vniversall indeede by it selfe but the particular by sense The Will inclineth forward to good which because it is in the things them selues it doth not properly draw and take vnto it the very things but is drawne of them The Forme of this first Estate of man is limitted in the condition and consideration of the Image of God according to which man was created Now we call the Image of God that likenesse whereby man resembleth the nature of his Creator after a convenient manner of his nature partly in the soule properly partly in the body because of the Soule Last of all partly in the whole and entire person by reason of the vnion of both In the Soule whether you respect the Nature thereof and the faculty of substance or the Faculties or lastly the qualities of the habites wherby they are perfected The Substance of the Soule resembleth the Nature of God according to her condition and the measure of the condition for three causes first because as that so this also is one though it cōsist of many faculties as her essentiall partes For of one singular thing there is but one substantiall forme Secondly because as that is so also is this simple spirituall immateriall Simple in respect of the materiall i Act. 17.26 Spirituall in respect of the bodies k Gen. 2 9 Immateriall in respect of Originall l Gen. 2.7 Thirdly as that is so is this also incorporeal