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
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
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
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
administration and the tearme or end thereof Of Administration there are two times the present as of this world the future as of the other In this world Christ administreth or ordayneth his church two wayes by Prescription and by Execution of Lawes The Prescription of Lawes is two-fold outward whereby Christ by the Ministery of the Word prescribeth vnto his Subjects Lawes of u Iac. 4.12 Eph. 4.11 1. Cor. 12.18 beleeving and living Inward whereby he moveth by his holy spirite the hearts of the Elect vnto the obedience of his commandements with a feeling of his present grace and a sure hope of his future glory x Ioh. 1.16 Act. 26.18 1 Ioh. 1.3 The Execution is finished in two partes In the gracious distribution of Rewardes and Benefites whereby all corporall and spirituall things necessary for salvation are ministred to the church vnder a certaine condition of the crosse y Ioh. 14 18. Heb. 13.5 Iac. 1.5 and in the just inflicting of punishments whereby he dealeth with the enemies of his church whether they be corporall or spirituall by repressing and restrayning some z Psal 110 Rom. 16.20 but by punishing and vtterly destroying other some a Rom. 7.24 â—5 1. Cor. 5.36 In the other world Christ administreth his church with a perfect consummation both of Rewardes b Rom. 14 7. Apoc. 21.4 1 Cor. 2.9 and punishments c poc â— 2.8 2 Thes 1.6 the Antecedent wherof shall bee the vniversall judgement the consequent Eternity The terme and end of this kingdome in respect of d Oeconomiae the ordering thereof shal bee when the Sonne being about to deliver vp this kingdome of Mediatorshippe to God and the Father shall be subject vnto him who hath made all things subject to himselfe that GOD may bee all in all e 1. Cor 15 28. for hee shall solemnely professe his voluntary subjection towardes God the Father by a singular and glorious yeelding vp of this Oeconomicall Kingdome receyved of him as touching his Person from the Fathers hand And this is the manner of Christs Office according to the speciall kinds thereof Now concerning the parts wee must in few wordes consider Of Christs Office there are two parts or as they are commonly called two Estates of Christ God-man Humiliation and Exaltation for in these that whole dispensation of Salvation and the execution of Christes threefold Office consisteth wherefore looke what is the manner of Christes Office from the Natures in the person or from the person according to both Natures the same also is the manner of his Humiliation and Exaltation Humiliation is that base and voluntary condition of Christ God-man vpon earth whereby hee debased himselfe as touching both Natures that he might both die and by dying satisfie as touching his Divine Nature he debased himselfe both by a voluntary subjection of his Person and by a hiding of his glory and maiesty before men for the time f Phi. 2.7.8 as touching his Humane Nature both by taking vnto him the Infirmity of our Nature and secondly by his most humble Obedience of Life and Death g Esa 53.5 Ioh. 19.34 Exaltation is the condition of Christ God-man whereby hee was advanced into the glory and dignity which was meete or convenient for the person of a Mediator and that according to both natures according to the divine nature by relation or by a divine manifestation of that maiesty which he hid during the time of his abasement h Rom. 1.4 Act. 2.38 according to the humane partly by the deposition of his servile conditioÌ„ and partly by the receiving gifts in body in soule concurring together vnto the perfection and blessednesse of his humane nature aboue all nature i Phil. 3.21 Ephe. 1.20 2. Heb 2.9 Of both states there are proper degrees opposite one to the other Of Humiliation and first of that which is outwarde or of his Submission vnto death there are three degrees death with the curse conjoyned k Gal 3.13 Burial that the truth of his death might bee ratified l Luc. 23 53. Descent into Hell or that voluntary debasement of Christ to suffer and as it were with wrestling to overcome the paines of Hell which Christ chiefly felt in his soule when he was assaulted first with heavinesse afterwardes with the sorrowes of both deaths m Act. 2.24 Eph. 4.4 To these are opposed three degrees of Exaltation Resurrection in which by divine power having subdued death hee raysed vp himselfe vnto life everlasting d Mat. 28.6 1 Cor 13.4 n Ascension whereby through the same power hee verily and visibly translated his body into the Heaven of the blessed o Act. 1.9 Eph. â— 11 sitting at the right hand of the Father whereby Christ was actually endued with all fulnesse both of glory and power p Heb. 1.3 Psal 110.1 1 Cor. 15.25 OF THE OFFICE OF CHRIST The Confuting Part. Distinctions in defence of Christs Office in Generall I. THere is wont to bee a three-folde signification of the Word Office for eyther it importeth an endeavor or deede wherevnto for some man wee are dutifully employed or an action of vertue as Cicero defineth or lastly an action or worke vnto which when a man is appointed he accordingly executeth the same and in this last signification it ought to bee taken when we treat of Christs Office II. IN the Office of Christ three thinges are to bee distinguished Vocation which in person hee had immediately from God Gifts by Vocation which immediately hee receyved in the Humane Nature Administration which was in person according to both Natures which three the outward vnction in the olde Testament signified III CHrist is sayd to be Mediator partly as hee is middle partly as he is mediant middle in Person mediant in Office IIII. OFfice ought to be distinguished either by the Substance thereof or by the manner of execution by substance according to the partes and speciall kindes of it by manner which hath respect both vnto the person to the natures in the person for the agent is one and the action one in respect of the Person yet there are two powers of the Agent and two beginnings of actions in respect of the Natures In Defence of Christs Propheticall Office CHrist is called a Prophet for three respects first in respect of person for hee is the wisedome of the Father not subiectiuely residing in the Father but impressiuely expressing the same in the Person 2. in respect of Office because he hath taught his Church immediately eyther according to eyther nature in the old or according to both in the new Testament 3. In respect of Ministery mediately teaching men by meÌ„ which were called eyther ordinarily or extraordinarily vnto the office of teaching In Defence of his Priestly Office I. THe Worde Sacrifice is taken in Scripture eyther Analogically or properly Analogically or by a certain resemblance it signifieth the duties of Piety
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
God and man yet wee must not stay in the very signes neyther are the eyes of faith to be lifted vp to the place of the bread but vnto heaven x Col. 3.1 That this popish Adoration is Idolatrous both in it selfe and in the Adiunct Ceremonies wee proue divers waies In it selfe by three Arguments drawne from the cause from the manner and from the kindes of Adoration for seeing the cause of the Adoration of Christ is proper in his God-head for nothing is properly to bee adored but that which is God the worshipping eyther of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be translated to the outward signs theÌ„selues without manifest sacriledge then seeing the manner of Christs adoration requireth that neyther the person be divided nor the natures equalled or the difference of them takeÌ„ away the bread cannot at all bee worshipped or the bodie in the bread but either the nature and the properties thereof should be confounded while the presence of Christs bodie is judged to bee in the bread or that which is not fitte for a humane nature but in regard of the person should Idolatrously bee attributed not onely vnto him simply and as touching himselfe but also vnto his Sacrament Lastly seeing there are two kindes of Adoration Praying Thanksgiving neyther of them can be applyed to the bread neyther properly nor Sacramentally whereas both belong to Christ as being God and man In the Ceremonies it is idolatrous whether you respect the reserving of Reliques the inclosing or carrying about or the Elevation of the Eucharist for albeit there were certain beginnings of these ceremonies in the ancient church yet seeing they were prescribed neyther by Christ nor his Apostles or observed in the most ancient and purest church they were for the good cause taken away in the churches of the Gospell OF THE LORDS Supper The Part Confuting Distinctions in Defence of the Interpretation and signification of the NAME I. THe Supper of the Lord signifieth eyther the signe or the action that is eyther it is taken Relatiuely or Absolutely Being Relatiuely it signifyeth the Symboles or Signes of Gods grace Absolutely taken 〈◊〉 signifyeth the whole Action comâ—â—sed of the visible and corporall 〈◊〉 â—ing of the Signes and of the invisible and Spirituall receiving of Christ and his benefites II. THe Lords Supper is considered eyther abstractly as touching it selfe or applyedly in the lawfull vse this way it is properly called a Sacrament that way it is not but abusiuely and improperly III. THere are fowre formes of speaking concerning the Supper of the Lord the sense whereof and manner of vnderstanding them is the same the First is wherein the Name of the thing signified is layed on the Signe as the Supper is the New Testament The 2. wherein the thing signified of the Supper in respect of the effect and efficacy thereof is given to the Signe as the Supper maketh vs partakers of the new Testament Thirdly wherein the offices of the signes are expounded in their proper signification as the Supper is the signe of the Covenant The fourth when in the lawfull vse of the Supper the Sacrament is conjoyned with the promise of grace as he which receiveth the bread and wine worthily shall eate the body and drinke the bloude of Christ Distinctions in Defence of the Efficient Cause principall and First for the Subiect of Predication against Bellar. Lib. 1. De Sacra Euchar. Cap. 10. I. THe Pronounes demonstratiue and Relatiue aswell with the Greekes as Latines doe not alwayes according to rule agree with the substantiue following but sometimes also with that which goeth before and contrariwise not alwayes with that which goeth before but with that also which followeth Moreover the thing which is only a note in the vniversall and not in the particular according as bread was in the Supper is most vsually vttered by a Nowne vniversall of the Neuter gender II. THose things which are to be vnderstoode Tropically according to the nature of a sacrament ought not or may not be properly and simply taken Now there is a double Trope in the proposition touching the cuppe for by a Synechdoche the cuppe is put for the wine in the cuppe and by a Sacramentall Metonymy the Effect of the thing signified is given to the Signe In Defence of the whole Predication to Cap. 9. I. THe Stile of Scripture doth most manifestly proue that the Sacraments of the olde and new Testament as also Testaments compacts and covenants are found to haue beene instituted in Figuratiue wordes and the precepts to haue beene vttered Figuratiuely II. AN Argument drawne from a Figuratiue speaking to the obscurenesse of the same is inconsequent for it followeth not that if it be Figuratiue therefore it is not perspicuous or on the contrary if it be perspicuous that therefore it is not Figuratiue III. THe Testimonies of the Fathers are Sacramentally to be taken that is to bee expounded according to the maner and Trope which is agreeable to Sacraments Whence it is that they all haue judged that Christs words are to bee expounded not according to the Word spoken but according to his meaning IIII. THe appellation of the Word spoken or the sence of the wordes is taken sometimes in a larger and sometimes in a straiter signification in a strayter in regular Predications in a larger in those which are Figuratiue Wherefore in the very wordes of the Supper we retayne the very word spoken but sacramentall wherein not so much the letter and the sound of the words as the sure and certaine meaning thereof is to bee followed to wit that which may agree with the nature of a Sacrament Of the Wordes of Consecration against Bellarmine Lib. 4. Cap. 13. I. THe wordes of the Institution of the Lords Supper are of two partes some are the words of the Evangelists and some of Christ himselfe those are not onely recited as a history but doe admonish as well the Ministers as the Communicants what Christ did what he commaunded likewise to bee done of both These serue for consecration yet so that neyther the rest ought to bee omitted nor consecration bee circumscribed with foure or fiue wordes onely or lastly Prayers and Thanksgivings bee excluded seeing as well the former as the latter words of the Institution doe finish the consecration and the Substance of Bread and Wine is not changed by a certaine hidden vertue of those few wordes but on the contrary the consecration which is made in the Eucharist is called in the Scriptures a hallowing with thankesgiving II. THere was a double respect of the Apostles in that first Supper one of Pastors and dispensers of Gods misteries but the other of the church or the vniversall company of the faithfull which they represented in the first respect the commaundement to Doe ought to bee referred to all that which Christ did concerning the bread and wine in the second to all that which the Communicants ought to
matter is two-fold the first and that which springeth from the first Of the first matter there is a double knowledge the first in the purenesse of it owne nature absolutely and by it selfe the other with a respect vnto other thinges as the beginning first subiect of which thinges are made and consist In both notions it is described of Moses first as touching the substance in that it is partly earthly partly watery for herevnto tend the names of earth and water Secondly as touching the quantity in that it is a i Jngens moles huge heape and yet not onely a k Plasma rationis worke of manner or fashion but in very deed a Being layde or spreade vnder all thinges Thirdly as touching the quality in that it was darke obscure which the Spirite of God lay vpon l Gen. 1.1.2 c. The matter of the Secondary creation to witte being that which of the first sprung is wont to be shewed by the Name of Nature by the Philosophers as by the names of heaven and earth in the scriptures m Psa 124 8. 134.3 Esa 37.16 For of the thinges drawne forth of that first matter there are two sortes plainely differing between themselues although Analogically they are referred to the common respect of one kind for some are Compound Elementall and Materiall in this world which are manifested by the name of Earth other some are Simple and Immateriall aboue this world in the heavenly places by God set in order which are made knowne by the Name of Heaven By the manner of them a two-folde Nature is made to witte an Inferior and Superior the one is considered in this vniversalnesse of thinges naturall in which man also is the other in the vniversality of thinges put aboue the nature of this world in which also are the Angels the truth and manner of both may more conveniently be concluded by the forme of Creation The Forme of Creation to wit of that which is Primary is both that hidden force of divine Power put into that first matter according to the being and conditions of the same as also the Externall Immediate and instant bringing forth of the matter the state thereof without shape and order But of that which is Secondary the Forme Internall is that common and hidden nature of the whole frame which God hath imprinted into all thinges after a common meane and manner but the externall whereof speech is here is that powerfull bringing forth of all thinges out of the first matter in the beginning of time by the space of sixe dayes as also the most godly disposing of the same both in themselues and among themselues n Gen. 1. per totum caput Now the truth of this bringing forth and disposing is two wayes discerned according as the Nature of the thinges brought forth and disposed is two-fold the one is Inferior or elementall materiall the other superior simple and Immateriall o Heb. 1.10 Of this Inferior Nature there are two parts Elementall and Ethereall The Elementall part is of bodies by their Nature subiect to change below the Region of the skie whether they be simple or compound The Simple Bodies are the Elements the beginnings of things compound which in a most godly most convenient order were at first created p Ge. 1. to v. 10. The compound bodies were coÌ„pounded eyther of two elements or of three only or of all the fower those are called imperfectly these perfectly mingled Of these some are without life some having life those which haue life are eyther onely growing as Plants q 1 Gen 1.11.12.13 or growing feeling as the brute beasts r Gen. â— 20 21. or lastly growing sensible reasonable as man Å¿ Gen. 1 28 of whome wee shall speake in the third booke of this Institution Of the part of this Inferior and Etheriall Nature there are two sorts of Orbes or Spheres with starres and without starres Those with starres are both the moueable Firmament every way shining with the thicker partes of the Spheeres as also the skie of the Planets contayning in compasse thereof seaven Orbes t Gen. 14.15.16 Those without starres are both the Superior Orbe or the Primum mobile which turneth about in compasse all the Inferior partes as also the inferior Orbe which is in the ayrie skie Of the superior or super-celestial nature there are two partes the one contayning which Empireum the first and vnmoveable in Scripture called the u Act. 1.11 Eph. 4.10 2 Chr. 16.14 Heaven of Heavens the other contayned which besides the blessed Soules of whome wee will speake about the end of this Institution are the Angels of whome in the Scriptures a description is expressed both in a generall and particular manner In a generall manner as touching their Essence for they are things truly subsisting or x Psa 104.4 spirituall substances incorporal indivisible as touching the properties of their Essence Internall they are indued with vnderstanding and will and according to theyr owne naturall perfection being opposite to thinges corporate they are simple substances but externall in propriety of nature finite in place definite the Administers of God their Creator y Heb. 1. v vlt. 1. Ring 22 20. By a particular manner they are discerned eyther as they are good or else as they are evill Good who continued and were confirmed z Mat. 18.10 2â— 30 vnchangeably in their naturall dignity wherein they were created by the speciall grace of the Creator whose worke and office is to serue God and men after God eyther immediately in respect of their owne nature a Mar. 6.10 Psal 103.20.21 or mediately by dispensation of the assumption of bodies eyther b Gen. 13.2.4 Heb. 13.2 Mat. 28.3 humane or fiery c Esâ— 6.2 Ezec 1. â— 2 Kin. â— But evill who from that their naturall dignity freely malitiously fell whose worke is being proper and voluntary both to worke evill of themselues in themselues and by themselues as also to tempt and induce other to the working of the same d Io. 8.4 Iud. ver 6. Iob. 1.11 1. Pet. 6.8 but being improper and not voluntary it is to serue God to restraine and yeelde all their power whether illuding or lying or actiue and effectuall vnto his own will so as they can vse the same neyther otherwise nor to any other end then God most wisely hath decreed e 1. Kin 22 20. Iob. 16. 2.1 The End of Creation is two-fold the furthest highest is the glory of God the worker in his goodnes wisedom power for the faculty or vertue put nâ—o the things commendeth f Ge 1.31 Psal 0â— 24 Prou. 16.4 his goodnes the order of them his wisedom the maner of both his power the neerest end is of the worke g Gen. 1.28 Psal 8.7 Heb. 2.7.8 that all thinges by their vses should serue for
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
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
cited as that of the Councell of Carthage and of Milevitum out of Augustine For those Councels doe treate against the Pelagians who at that time denied the baptisme of children and some are suspected as that of the Tridentine Councell and the Testimonies of the Popes III. INfants ought two wayes to bee considered eyther according to common nature or the singular manner of the covenant and grace that way they are conceived in sin but this way they haue obtayned remission of sinnes by the promise In Defence of the Effects of baptisme against the same Cap. 4 and the rest that follow I. SInne dwelling in vs is by baptisme taken away by three meanes and degrees First because it is not imputed Secondlie because by little and little the body thereof is destroyed Thirdly because in death it shall vtterly bee taken away by the power of the same bloud of Christ wherewith wee are washed in Baptisme II. IT is one thing to speake of the cause of Iustification and another thing of the Instrument thereof lastly an other thing of the sealing the cause is the merite of Christ the Instrument is Faith and the sealing is Baptisme III. THe new and vncertaine devise of the Schoolemen concerning the Character or Marke which cannot bee defaced is with the same facility denyed as it is affirmed chiefly whereas neyther Scripture teacheth nor necessary reason sheweth nor authoritie of Fathers proveth any such Character Adde further that the chiefe reason why Baptisme is not iterated is not the impression of the character but Gods onely Institution OF THE LORDES Supper The Part Confirming CHAP. XIII THe other Sacrament of the christian church immediately instituted of Christ for the perpetuall vse thereof is The Lords Supper whereof though there be divers appellations both in Scriptures and with the Fathers for in the Scriptures it is called The body and bloud of the Lord The New Testament The Communion The breaking of bread The Lords Table The bread and the cup The Communicating of the body bloud of Christ a Mat. 26.28 Luc. 22.20 Act. 20.7 1. Cor. 11.25 1. Cor. 10.21 1. Cor. 10.16 which by the Fathers First it is called a gathering together The Eucharist or Thankesgiving Publâ—â—g Administration Secondly the Latâ—â—â— Offering because of collections and sacrifice for the remeÌ„brance of Christs Sacrifie yet most properly by this appellation Of the Lords Supper the thing it selfe hath most fitly beene expressed and indeed it is called The Supper with respect had both of the thing and of the time because it is a holy banquet of the soule and not of the belly instituted of the Lord and that in the Evening but the Lordes in respect both of the Author who is the Lord and of the End which is the remembrance of the Lord. Now it is defined to be A Sacrament of the New Testament instituted of Christ consisting of the Signe and the thing signified proportionable by an Analogicall Relation and action of themselues betweene themselues whereby the full growne members of Christ and his church are trayned vp and taught in the lawfull vse of the visible signes concerning the true and spirituall communication of the body and bloud of Christ vnto life eternall The Efficient Cause of the Lordes Supper ought to be considered eyther as instituting or as vsing and administring the same that is the principall cause but this is the serving or administring cause The Principall or Instituting cause is the Lord from whome it hath beene customably called the Lordes Supper to wit Christ God and man our onely Redeemer instituting the mystery of his body and bloud by the oblarion whereof hee redeemed vs b Rom. 15 18. 1 Cor. 11.23 Of this mysticall and divine Institution there are two parts Christs Deeds and his Words by the one wherof hee limitted and left an example of Administration by the other a doctrine of Institution Of Christs Deeds wherby the manner of the lawfull publicke office or administratioÌ„ is declared there are three partes according as concerning both signes which Christ receyved he orderly vsed holy and ceremoniall actions c Mat. 26.26 Mat. 14.22 Luc. 22.19 1. Cor. 11 24. The first is Blessing and Thankesgiving for the Scripture vseth those two words the one Mathew Marke vseth the other Luke and Paul both signifying the one selfe same thing to witte how Christ by prayers to God by thanksgiving and all that holy action prepared appointed and sanctified the Bread and Wine to a holy vse that they might bee a Sacrament of his Body and Bloud not by their owne nature but by divine Institution and this is that true Consecration or Sanctification of the Sacrament whereof mention is made among the Fathers The Second is The breaking of the Bread and the powring of the wine into the Cuppe which Christ vsed not onely for the cause of dividing and distributing thereof but for the representing of his death for it is an Essentiall and Sacramentall Ceremony of the Lordes Supper pertayning to the end forme thereof d Mat. 26.26 Mar. 14.22 Luc. 22.19 1. Cor. 11.24 The third is the offering and distributing of the Bread broken and the Wine powred in For Christ gaue not the same to his Disciples that they should distribute but that they should receyue that which was distributed e Mat. 26.26.27 Mar. 14.22 Luc. 22.56 because they were in that Supper not the dispensers of Gods Mysteries but the Guestes But Christ as being the Feast-maker with one labour instituted and with his owne hands dispensed the Sacrament of his Grace and withall sanctified the Ministeriall dispensation thereof And all these Actions are Sacramentall and ought diligently to be considered as farre forth as they are vsed for the signifying and sealing of Spirituall things by divine Institution To these Actions that wee may come to the second part of the Institution Christ added Words whereof some include a Commaundement some a Promise and lastly some an Explication These in Schooles haue vsually been tearmed Preceptiue the other Definitiue and Sacramentall Lastly these Expositiue The Words Preceptiue are those by which hee hath injoyned both vpon the dispensers a necessity of their administration and vpon the communicants a necessity of taking and hath prescribed vnto both a forme of both Administration by his deed whereof we haue aboue spoken and by his commaundement of Imitation ioyned therevnto e Mat. 2 6 26. 1. Cor. 11.24 Of Communicating by a double Precept by the one To take by the other To eate and to drinke The Taking is a Sacramentall Rite prescribed to him that commeth to the Lords Table whereby wee receyue with our hand the Bread and Cuppe of Thanksgiving for it cannot bee gathered eyther from the Story of the Institution of the Lordes Supper oâ— froÌ„ the fashion of Christs sitting down and his Apostles that Christ in the first Supper did put those signes into the mouth of every of the Apostles by which
Substance Of his Benefits as well those which are conferred vpon vs by Imputation alone as by reall efficacy of his Substance because all the benefites and that quickning power which sustaineth our soules vnto life eternall cannot bee plucked asunder from the body and bloud of Christ to which it inhereth and so from Christ himselfe no more then the Effect can from his cause which containeth it or the quality from the Subject from which it issueth The Form of the Lords Supper which is inward and proper is the ioyning together of the Signes and the thing signified not naturall eyther by a substantiall touching and knittting together or by the vnion of the Accident and Subjects not locall by a neerenes or beeing in of one thing in the other but Relatiue and Sacramentall wholy consisting in this that the same beeing declared according to Gods ordinance by the Sacramentall word the Signes and the thing signified bee one certaine thing not in number not in speciall not in generall but by an Analogy and a reciprocall relation between themselues This conjoyning of the Relation doth chiefly consist in three thinges in the signification the sealing and presenting of the thing signified and sealed In Signification because of the Analogy or similitude of the properties and effects of the signe and the thing signified both in the very Substances and in the singular attributes of the Substance In the Substances because they haue â— great affinity betweene themselues for that as the bread and wine are the most fitte and chiefest Instrument of carnall nourishment so are also the body and bloud of Christ the onely â—nd alone food of the hungry soules wherevpon it is largely declared by S. â—ohn that the Flesh of Christ is meate â—ndeed and that the bloud of Christ is â—tinke indeed which whosoever shal â—ate and drinke hee should never â—unger nor thirst a Ioh. 6.31.32 and it is most vsuall in the Scriptures that the names â—f the Signes and of the thing signified â—re diversly changed by a kinde of Saâ—ramentall speaking b Exod. 12 11. 1. Cor. 5.7 In the singular Attributes of the â—ubstance because both the breaking â—f the bread and the powring of the â—ine into the cuppe doe mystically lay â—nd represent vnto vs before our eyes â—he truth power and efficacy of the â—illing of Christs body and the shedding of his bloud by which to wit he faithfull behold with the eyes of their mind Christ himselfe as it were beaten and broken vpon the Crosse with exceeding great torments and as though dropping clutters of bloud c 1. Cor. 11 14. Esa 53.3 In Sealing because the Bread Wine both are are to be calâ—d the seales or stampes of his body and bloud both for that they confirme the truth of the Similitude betweene the signe and the thing signified and also because they doe most certainely seale the efficacy of the vnion and conjunction of both together in the lawfull vse for we doe not simply and properly consider the Signe and the thing signified as they are things materiall and substantiall but as mysticall things d Entia rat onis and thinges that haue their being of the manner not naturall but of divine ordination seeing that Faith considering the Signes not in their owne nature but in the sacramentall word of Institution vseth them for the sealing of the partaking fruition of the thing signified In the Presenting or offering because that in very deed is offered which by the Signe is figured for the Sacramentall signes are exhibitiue for that by them Christ yeeldeth Ioh. 6.35 and exhibiteth himselfe the heavenly bread vnto our soules Wherefore in the Supper of the Lord things very different earthly and heavenly are proposed and delivered together in time though not together in place There is then no essentiall changing of the signes in this conjunction as if they should eyther by a dissolution bee resolved into their first matter or even into nothing or if by a simple or absolute change or according to substance they should bee converted into the substance of the true body and true bloud of Christ for the substance and nature of the signs being removed or taken away the affinity relation and Analogy of them to the thing signified should perish but it is wholy Sacramentall that is a change of the quality or condition of the vse and end of the Elements The end of the Lords Supper is two-folde Primary and Secondary The Primary is that wee in the lawfull vse of the Signes celebrating the memory of Christs death may bee confirmed both concerning our communion with him and our nourishmeÌ„t in him f Ioh. 6.57 1. Cor. 5.8 1. Cor. 10.17 vnto life eternall The Secondary that it might be a tokeÌ„ of our resurrection and testimony of our thankefulnesse a pledge of our mutuall loue lastly a publicke note or marke of difference and profession This resolution of the Definition by causes three additions or Corollaryes doe follow one of the Presence the other of the Communication the third of Adoration of the Lords body and bloud For the Presence of Christ in the Supper it is needefull that it bee distinguished and considered two waies First according to the verity thereof Then according to the maner of the verity thereof The Verity of Christs presence in the Supper in that the Supper of the Lord is coÌ„sidered not as an earthly actioÌ„ only but as a heavenly is that whereby in his Body and bloud hee is beleeved to be truely and really present in the Supper and that both in respect of the signes and in respect of the Communicants Of the Signes because the body and bloud of Christ are truly present together with the bread and wine the sacramentall signes not in respect of co-existence and place but in a Sacramentall manner in respect whereof this presence in the Schooles is commonly tearmed Relatiue Of the Communicants because Christ is in very deed present in the heartes of them that beleeue even altogether with the same and such a presence as the communion of his body is exhibited vnto them in the Supper g Mat. 18.20 and this presence is Reall yet neyther presence is corporall for by faith as Ambrose sayth Christ is touched not by body Of this Verity there are two grounds The Divine Promise and the Sacramentall Vnion The Promise for sith Christ in the instituting of his Supper hath promised the eating of his body and bloud and therefore also his Presence we must verily beleeue that Christ accomplisheth and performeth what hee hath promised h Mat. 26.26 Mar. 14.22 1. Cor. 19.23 The Sacramentall Vnion for the Essentiall Forme of the Sacraments i that which maketh Consistence requireth that in the Supper the thing signifyed be no lesse certainely conferred then the very present signes are offered The manner of this Verity is not corporall naturall or Locall eyther by a conversion of the whole Substance
Sacramentall Trope For as Christ sayed This is my Body when he gaue but the signe of his body so our bodies are sayed to bee cherished nourished and fed with the body and bloud of Christ when in very deede they are nourished with those thinges which are the Signes of the body and bloud of Christ VI. THe Fathers who spake of the Adoration of Christs flesh treated not of that which was done in the mystery but in the celebration of the mystery for that flesh hypostatically vnited to the eternall Son of God is rightly adored of vs as oft as the Supper of the Lord is celebrated VII THe Fathers who required of Communicants a feare trembling and faith did not put any essentiall change of the thing signified into the signes but they required a certain feare least the signes for their vilenes should be contēned but faith they required that that thing which is not seene might yet be beleeved and by faith receyved VIII THe Fathers who affirmed that a myracle was wrought in the Eucharist vnderstood no miraculous Trāsubstantiation of the bread into the body of Christ but the majesty of this mystery which they compared with the greatest miracles and by a Catachresis called it a miracle because by a wonderfull and incomprehensible manner God worketh in the hearts of the godly as oft as by a true faith they celebrate this mystery Of the Presence of Christ in the Supper against Bellarmine Lib. 1. Cap. 1. I. FIgures are eyther so called oppositely as they are opposed to the body as also shadowes to the Image or Relatiuely as in generall they figure signifie some thing else besides that which is seene In the first signification the Figures of the olde Testament are not opposed to the sacraments of the New but to the fulfilling of those things which were prefigured in the second signification the Figures or Sacraments of the old Testament are badly opposed to the Sacraments of the New Testament whether as touching their quality or as touching their excellency Because albeit by the word of Institution they agree in the generall partes the Relation and the end yet they differ in the measure vertue and easinesse of signification In which respect the Sacraments of the New Testament are saide to bee more excellent then the Sacraments of the Olde Testament II. AGainst Bellarmine cap. 5. 6. The Sermon which treateth only of the matter of the Sacrament and the communion thereof and not of the Signe as the very sence of the place the Interpretation of Christ the Analogy of Faith doe most evidently proue cannot proue the reall presence of Christs body vnder the formes or kindes of the Signes for the Spirituall eating is to be distinguished from the Sacramental because that is internall and invisible this externall and visible and though it bee granted that in that place there is speech made of the Sacramentall eating yet the foure arguments which are from thence drawne cannot proue that presence Not the First because the bread Synecdochically is taken for meat and the meat Figuratiuely for the flesh of Christ Wherefore in the place cited the bread is not the Subject but the predicate of the flesh Not the Second because Christ by correcting reproved and by reproving corrected the Capernaits and his Disciples as verse 61.62.63 doe evidently shew Not the third because the wordes of eating and drinking are taken Figuratiuely and as the Text declareth they are of the same force with these maners of speaking to belieue in Christ and to abide in Christ Not the Fourth because Christ confirmeth his censure before going shewing that then they shal consider their error when they shall see the sonne of man ascending III. THe Arguments which in cap. 9.10 are taken from the words of the Institution are aboue confuted in the distinctions of the Efficient cause IIII. THe three arguments which are drawne out of the 10 chapter of the former to the Corinthians haue no consequence not the first because it is a fallacy of that which is not the cause as the cause For the blessing or consecration is not the cause of the Sacramentall conjunction of the thing signified with the Signe but the Institution onely and the divine ordinance declared and confirmed by the blessing Not the Second for the breaking which is properly sayde to bee of the bread is improperly and Figuratiuely spoken of the Body Not the Third because the word Communion signifieth an Vnion ioyning together in fellowshippe properly of our persons with the person of Christ beeing indeed that same which is spirituall supernaturall if you respect the manner yet reall and true if you respect the bound and object thereof V. LIb. 1. cap. 13. The argument which is taken out of the 11. chapter of the former Epistle to the Corinthians concludeth nothing because the apostle treateth not of the eating of his body but of the outward receyving of the bread and wine which indeede with the former is conjoyned in the lawfull vse thereof but in the vnlawfull vse of them that communicate vnworthily is alone and yet maketh the communicant guilty of the body and bloud of Christ because the vnworthy taking and handling of the signes redoundeth vnto the reproach of the thing signified VI. THe Testimonies of the Fathers which are alleadged throughout the whole Second Booke we haue aboue answered VII LIb. 3. cap. 3. The profes which are alleadged from the omnipotency of God doe inferre no corporall presence of Christ in the Supper Not the First because the omnipotency of God excludeth both things contrary to his nature and things contradictory and not to be able to doe those things is not a point of weakenesse but of infinite power and constancy Not the Second because his first apparition was heavēly which nothing furthereth the presence of Christ on earth The second was in the night which appeared not to the eyes but to the minde Not the Third because the Fathers treated eyther of the presence of Christ as touching his person as Chrysostome or of the Sacramentall presence of his body in the Supper as Ambrose or of the effect of the eating of his body as Cyrill and Theophilact or lastly they spake Hyperbolically as Augustine Not the Fourth because to reason from the divine nature to the humane and from the one part of man which is spirituall to the other which is corporall is even proportionally inconsequent Not the Fift because it is one thing to treate of the mysteries which goe beyond Nature but another thing of the miracles which overthrow nature Not the Sixt because of those things which are equally vnited the one cannot be any where else where the other is not or may not be and to attribute to Christ two bodies equally vnited were a monstrous thing VIII CAp. 6. Lib. 3. The proofes which are taken from the illocality of the body are false The First because the consequence is of no validity from a
thing possible to be to reason that there is absolutely a being and partly because hee which taketh from bodies the spaces of places destroyeth the verity of a body The Second because the conclusion is of no strength from an Allegoricall forme of speaking to the proper The Third 4ª 5ª 6ª 7ª because there is no consequence from a miraculous pearcing through of dimensions from a singular prerogatiue of Christs Nativity which pertayneth not to the Essence of the body from the rowling backe of the stone done immediately by an Angell at the time of Christs resurrection from the Ascension of Christ into heaven which wâ—â— done as the Scripture speaketh by the opening and dividing of the Heaven from the punishment of the daÌ„ned all which destroy not the verity of a body from like miracles which are aboue nature but not against nature and detract not any thing from the substance of the thing from these I say to the â—llocality of the body there is no consequence IX CAp. 8. Lib. 3 The profes which are â—aken from the truth of God doe faile many wayes The First a Petit Principium iterateth the same matter in question for proofe or proveth one doubt with another The Second layeth down a false position for the truth and ancientnes of the consent of the church ought not to bee taken from the testimony of some certaine persons and from the times of Lanfrancus but from the testimonies of Scripture and the times of the Apostles The Third in their owne cause is suspitious For the Authority of Popish councels neyther can nor ought to prejudice the truth The Fourth reasoneth in consequently from humane authority in divine matters The Fift insisteth vpon the actions and narrations of persons which were eyther fabulous or farre set digressions The Sixt concludeth from Miracles the truth wherof is in controversie or the superstition noted or the falshood manifest X. CAp. 21. From the authority of the Romish church and of the counsels by the same celebrated nothing is concluded because the truth is to bee preferred before all humane judgementes XI THose things which are spoken concerning congruency according to reason or the manner are worthily rejected as incongruent and contrary to reason The First indeed concerning the absence of the Substance of Bread because neyther the Lords body is substantially vnder the accidents of Bread nor is the flesh of Christ simply adored as if it were vnder the bread but because it is hypostatically vnited to Christs Divinity neyther are the foode of the mind and the foode of the belly receyved with the same Instrument but the one is of the body and the mouth the other of the soule and faith nor doth abstinence from the vse of the mysticall bread cause fasting as neyther doth the receyving and vse breake off fasting But the Second concerning the accidents remaining because the accidents of Bread make not the Sacramentall Signe but the Substance of bread because no reall and substantiall change is made in the Supper but onely that which is Sacramentall both boundes of Relation nevertheles remayning because this is alone the merite of faith to trust to the merite of Christ because he which eateth not flesh in the proper forme thereof eateth not flesh really OF THE CHVRCH The Part Confirming CHAP. XIIII AFter that wee haue discerned the application of our redemption by Christ by the Degrees thereof the outward Meanes which God is wont to vse for the accomplishment of the same Now let vs see according to order concerning the Subiect of that application that is concerning the Church which Christ redeemed with his owne bloud and vnto which alone by the gratious election of God the vse and profession of the great and singular benefite of Redemption pertaineth For the Knowledge of this Subiect or Church a two fold explication is very necessary the one Nominall the other Essentiall the former whereof Generally expoundeth the EquivocatioÌ„ or divers signification of the word the latter the very manner or nature of the church in particular The Nature of the very word ought to be considered and expounded two wayes Etymologically and Logically Etymologically the Church is a company called forth by publicke authority Logically the Church is of the number of those thinges which the Logicians call Collectiue and gathered together that is such which are not some one thing absolutely but containe in themselues two things whereof the one is like to a multitude and a matter dispersed but the other to an vnity order and gathering together Being both wayes considered the Church hath a threefold signification the first most Generall vnder which not onely the Angels are comprehended but also Politically every civill assembly and Catachtestically the false church which is called Ecclesia malignantium the Congregation of the wicked a Psal 26.5 Apoc. 3.9 is vnderstoode The second is more Speciall and signifieth th t whole multitude of all persons which generally is esteemed by the outward â—allingling and profession The Third is most Speciall most properly signifying that part of men which is knit together vnto everlasting life which signification is vsually distinguished from the â— former as it were by foure properties and attributes that it is One Holy Catholicke and Apostolicke One in the Author of Salvation in â—he consent of Doctrine in the Subministration of the Spirite and in the holy communion of the members b Can 6.8 Eph. 4.4 1. Cor. 3.11 Holy in vse office affection and proceeding lastly in effect and perfection in Christ for it is sanctified for Gods vse it desireth after holinesse is perfectly cleansed by the bloud of Christ e Mat. 26 28. 1. Cor. 1.2 Eph. 2.20 Apostolicall in the Ministery and truth of doctrine Lastly Catholicke in resepct of the Places Persons Time and Partes d 1. Cor. 12 13 4.27 In this place we are to treate of the Church in the second third signification whereof according to that double significatioÌ„ there issueth a double notioÌ„ the one visible in which acording to the outward forme of the church others also are mingled with the good who properly are the Church that pertain not to the same but only because of the outward profession of the christian faith and calling e Mat. 18.17 Mat. 13.24 Luc. 3.14 The other Invisible which according to the Essentiall forme thereof comprehendeth the predestinated and Elect onely whose Faith cannot be discerned with the outward eyes f 2. Tim. 2 19. Rom. 11.3.4 The Former is esteemed by the outward calling generally the latter by the inward calling properly and particularly g Eph. 3 15. According to both Notions the Church is of vs to be defined both Generally and Distinctly Generally the Church is defined to bee the company of them whome God by his free calling doth call forth to the communion of his grace and glory h Mat. 11 29. Distinctly the Church visible is defined to be
a society of men called forth by an outward calling or communicating of the preaching of the word and Sacraments to the worshippe of Gods Glory i Mat. 18.17 And the Invisible Church the Society of men predestinated which are called forth by an effectuall and saving calling out of the state of corruption vnto the dignity of being adopted the children of God and are vnited vnto Christ as to their head not onely to the service and worshippe but also to the fruition of the glory of God k Luc. 1.33 Rom. 11.4 The Efficient Cause of both Churches is the one Primary the other Instrumentall or Serviceable The Primary and Principall ought 2. wayes to bee expounded according to the constitution of the church and according to the administration and ordering thereof The Cause Efficient of the Constitution of the church is God the Father the Sonne and the holy Ghost as the beginning of all good in nature and aboue nature l Rom 2.29 Of this Efficient cause or beginning in respect of the vnity of the Essence there is one and a common Operation but in respect of the distinction of the Persons there is a distinct Manner of working A Common Operation because in divine matters the cause of working is common the worke it selfe the same The Cause of Working in the constituting of the Church is the good pleasure of Gods will whereby from everlasting thee hath appointed to call forth some of Mankind to the communion of his Grace m Eph. 1.5 Tit. 2.14 But the Worke it selfe is the n Eph. 1.13 fulfilling or complement of the church which is to bee consummated with those degrees of meanes and periods of times wherewith it pleased God Of which decree and worke God the Father Sonne and holy Ghost is the common beginning but the maner of Working is distinct For the Father is the Efficient cause of the Church of the Invisible by election but of the Visible by Creation The Sonne is the Efficient cause of the Invisible by effectuall Redemption but of the visible by the common offering of the same Redemption by the preaching of the Gospell the Holy Ghost is the Efficient cause of the Invisible by saving sanctification and new creation in Christ but of the visible by outward calling whereby hee worketh more or lesse And this is the manner of the Efficient cause in the constituting of the Church Now the cause efficient neerest of the Administration and ordinance thereof is Christ God and man by a voluntary disposition and dispensation of Grace whereby God the Father made and appointed Christ the head over all to his Church which is his Body o Rom 12 5. 1. Cor. 3.11.12 Col. 1.18 And it is so not by order of nature but by the divine ordinance of saving Grace for the Church is not sayde to be a Physicall and Mathematicall but a mysticall body of Christ Wherefore also by the same benefite of divine Ordination Christ ought to bee helde and esteemed the head of his body not many heades but one for the church is neyther without head nor yet having many heades But as the condition of the head over the body doth chiefly consist in three thinges in Order Perfection and Power in Order towards the members in Perfection in it selfe in Power towardes the whole Body so Christ also in order perfection and power performeth all duties after a most excellent manner which can or ought to be performed of the best head In Order because he being true man and true God holdeth the chiefty in all things having the supreminence not onely of dignity but also of Regiment and power whence it is that the Scripture doth very often affirme him to haue Beeing before all things and to be placed aboue all things In Perfection because Christ alone is the King Prophet and High Priest having all things in himselfe from the Father which any way may be required for the perfection of the head In Power and Efficacy because hee alone inspireth vigour sense motion and spirituall life into his members and is alone knit fast vnto the body by the bond of the Spirit yeelding that whole ioyning and fastening together of the members among themselues and with God to the whole Church The Cause of the Church Instrumentall and serviceable is Generally the word of God what way soever revealed and communicated whether inwardly or outwardly or ioyntly both wayes p Heb. 4.12 Act. 2 4â— 2. Pet. 2.23 1. Tim. 3.15 Whence it is also that the Word is in Scripture called the seede of the Church and the rule measure foundation of the truth which the Church hath as it were hanged vpon a pillar and as a sure prop vpholdeth the same But Specially the Instrumentall cause of the church Invisible is faith it selfe which sith it is inward is not indeede knowne by the judgement of men but yet it marketh or noteth out the true and essentiall manner and forme of a member of the church as being the onely Instrument of that inward and effectuall calling of God But of the Church visible chiefly and Primary are the Ministers of the Gospell who for that cause are called in the Scripture Builders and Master-builders q 1. Co. 3 10. Eph. 4.12 1. Pet. 3.5 to witte instruments vsed of God and the Lord Iesus Christ for the knitting together of the Saints for the worke of his Ministery and for the common edification of the Body of Christ r Eph. 4.7 2. Cor. 4.1 Now both the calling of these Instruments and their Office according to the Calling must be expounded Their Calling I meane whereby they are holily and lawfully called to a holy publicke function in the communion of Christ and of his Church Now they are called eyther of God inwardly by the Spirite or outwardly of the Church next after God in a holy and lawfull order The first manner if it be alone maketh the calling immediate and extraordinary which God alone causeth for the singular begetting and raysing of his church such as was that of the Prophets and Apostles whome the Lord extraordinarily called and informed by a singular revelation that their authority in teaching and writing might bee plainely divine Å¿ Luc. 21.14 Act. 13.1 Act. 21 4. The latter with the former maketh a calling mediat ordinate which God together with the church causeth by Order Ecclesiasticall t 1. Tim. 5 17. Of this Order there are two Essentiall partes The Choice and Confirmation the First is whereby a holy and lawfull examination is made both of life and doctrine u Tit. 2.7 2 Tim. 2.24 1 Tim. 3.10 The other is whereby a consecration and ordination to the Ministery is first made with Imposition of hands by the Cleargie the body of the Church therevnto consenting by Signe speech or free siâ—ence x Act. 6.6 â— Tim. 4.14 2. Tim. 1.6 And this calling for that it is Ordinary is also Successiue
not by naâ—ure as once the posterity of Aaron the Levites but by Ordinance and Institution But the Office of these Instruments â—s to administer the affaires of the Church according to Gods prescriptiâ—n Now the affaires of the church doe â—oncerne eyther the Doctrine or the â—ignes and Sacraments or lastly the â—cclesiasticall Iurisdiction and Disciâ—line of the Church Wherefore the â—ffice of all Ministers is contayned or â—ounded in the administration of Doâ—trine Sacraments and Ecclesiasticall â—overnement The Administration of Doctrine â—onsisteth in two partes in the assertiâ—n of the truth and in the contrary reâ—â—tation of falshood the right object of â—oth is the word of God y 2. Tim. 2 15 Tit. 1.9 The Administration of Sacraments hath two considerations one of the Persons to whome the Sacraments eyther ought or ought not to bee administred The other of the Manner that they bee wholy conveniently and intelligently administred Wholy as touching the Substantiall and Conveniently as touching the outward quality and forme Intelligently as touching the common Edification of the Church z 1. Cor. 1.23 Luc. 22 19 The administration of Ecclesiastical Discipline is chiefly exercised in two thinges in the punishing of faults and in the execution of Ecclesiasticall judgements as afterwards wee shall shew more at large a 1. Cor. 5.4 2. Cor. 2 8 The Matter of the Church hath respect eyther of the parts or of the Subject The Partes of the Church generally and materially are two The one Superior the other Inferior That 〈◊〉 the head of the Church to which the church is subject and from which alâ— vertue 〈◊〉 into the Church This is the body vnto which the members among themselues and with the head are vnited for the mutuall relation of these partes the one to the other maketh an essentiall manner or nature of the church But particularly the entire parts of the church Invisible are two according as there is vsually had a double respect of this church the one in the Beginning and progresse the other in the Perfection thereof that is commonly called the Militant this the Triumphant both which as touching the Essentiall nature of the church it selfe are but one albeit for the difference of the qualities which are in these partes they are as touching the place very diversly distinguished so that the one is in heaven which triumpheth and the other on earth which is in warfare b Heb. 12 22. Apoc. 21.2 Eph. 6.11.12 but of the church Visible as it is so considered there are two maine partes the Guides and the Flockes the Instructers and the Learners though extraordinarily it often happeneth that the one part is separated from the other the essentiall forme of the church it self still remayning The Subiect of the church Generally is Mankind c Mat. 28.19 Ioh. 10.16 Rom. 1.16 of which partly some are called dayly by the grace of God whosoever are ordained to life eternall and partly others are also called who being convicted of the grace offered might become for ever inexcusable But Particularly the Subject of the church visible are all those in generall which are called and outwardly professe the same faith in which common assembly of the church not onely the godly and elect are but also the vngodly and reprobate Those as touching the verity of the inward and outward forme these according to the shew and resemblaÌ„ce or counterfeiting of godlinesse Those Elect and called these called onely not elect Those the liuely these the dead members of the church d Luc. 8.13 Mat. 22.14 but of the church Invisible are they onely that are predestinated to life who indeed are inwardly affected with the calling of God and perceiue the same by faith according to the election and operation of Grace e Rom. 8.9 Eph. 1.23 Ioh. 14.23 Neyther are eyther the newly catechised Novices though yet not baptized nor those which are excommunicated if they repent excepted out of the visible church not those because albeit they haue not as yet receyved the outward signe yet being indued with faith and baptized with the inwarde Baptisme they ought to be taken for the members of the church according to the perfection thereof Neyther is it lawfull to exclude those from the communion of the church whome the Scripture doth not exclude from the communion of Salvation Not these because as they were conditionally excluded till there be hope of repentance so they must conditionally bee of the Church Now all Reprobates and those that liue wickedly without any pricke of conscience are excluded because whether they seeme to bee inwardly of the church or whether they are outwardly of the church yet they haue beene alwayes separated and continued so from the vnity of this church For this church is the communion of Saintes the Spouse and body of Christ without blemish the Temple of God the holy city c. The Forme of the church both generally according to it selfe wholy and specially according to the double notion thereof ought to be expounded as hath beene done in the causes precedent Generally the Forme of the church is two wayes considered Severally in it selfe and the Efficient cause thereof or ioyntly in her Subject After the former manner the Forme of the church is that divine and precious calling wrought in heaven according to the purpose of Gods will wherby hee decreede from everlasting the communion of himself with the church and of the church with himselfe in his beloved Sonne e Eph. 1.4.5 Ioh 10.27.48 Rom. 8.30 After the latter maner the forme of the church is a divine and gratious calling whereby the church of God is in this world fashioned and waiting vntill after the course of her calling here consummated it be advanced in Christ Iesus to the fruition of the heavenly calling And of this calling as the nature as touching it selfe is most perfect so the manner of the same is also two-fold the one immediate the other mediate that which God by himselfe maketh through the vertue of his Spirite this which he maketh outwardly by speech signe or working ordinarily or extraordinarily as it pleaseth him to make it known vnto men Specially the forme of the church Invisible is an effectuall and inwarde calling and by vertue of that effectuall calling that communion of Saintes both with their head and of themselues each with other g 1. Ioh. 1.12 And of this calling as the nature in respect of God is perfect so the inward and effectuall meane thereof is two-fold the Spirite and Faith the one in respect of him that calleth the other in respect of him that is called by the one God offereth and conferreth the effectuall calling by the other wee take holde of that which is offered and make answere to Gods calling for it is needefull that these two concurre together that the calling bee effectuall to witte the calling of God by the vertue and efficacy of his Spirite and our correspondent
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
of this Sinne three thinges concurre First the Deniall of the Truth against knowledge and conscience Secondly an vniversall Backe-sliding from Christ not a particular sinne against the first or second Table of the Law Thirdly a Rebellion sprung from a hatred of the truth conjoyned with a tyrannicall sophisticall and hypocritical oppugning or withstanding and of these conditions there is a mutuall knitting and sequele of the one with and after the other Further it is called a Sinne against the Holy Ghost not in respect of the divine Essence and person of the Spirite but in respect of his office that is of Grace and illumination whereof the holy Ghost is properly the Worker or effecter but it is sayed to be vnpardonable for three causes First because of the just judgement of God who suffereth not his Spirite which is the Spirite of truth to bee reproved of a lie Secondly because of impenitency or the hardnes to repent Thirdly because of the truth and the dignity of redemption purchased by Christ For there remaineth no other sacrifice after men haue forsaken the sacrifice of Christ t Heb. 6.4 Heb. 10.20 The Formall of Adams first sinne is two-fold according as that sinne in a divers respect is eyther a Quality or Relation as it is equality the formall thereof is disobedience u Rom. 5.19 Rom. 5.14.15 1. Tim. 2.13 as it is a Relation The Formall of the same is guilt or obliging to everlasting punishment Disobedience passed by Act but guilt was spread on all the posterity by imputation z Rom 5 12. 1. Cor. 15.22 The Formall of Originall Sinne is likewise vsually taken two wayes eyther for guilt which neverthelesse is rather the necessary consequent of that sinne or the proper accident thereof or for that whole deformity of whole nature which was not infused nor yet gotten by imitation but naturall or as wee speake connaturall or begotten together with vs not by the vice of common Nature but by the vice of the first originall Instrument from which all descended naturally a Psal 52.7 Rom. 5.12 1. Cor. 5.22 Eph. 2.3 The Formall of actuall sinne is an inordinatene adioyned to that which is spoken done and lusted after against the Law which ought to be discerned frō the actions motiues as the defect from the effect For sinne is not formally the very action but the corruption or defect of the action and as the Actions of men are two-fold Immanentes trauseuntes to witte abiding in and passing from Whereof those come from the mind and will immediately but these by the members or Instruments of the body mediately so there is a two-fold inordinatenesse the one Inward the other outward b Rom. 24 1. Eph. 2 3 Gal. 5.16 Rom. 15 15. Col. 3.17 Rom. 6.19 The End of the first Originall and Actuall Sinne ought to bee discerned after one and the selfe same manner and consideration Now it is discerned two wayes First by the Accident in respect of God disposing sinne to the iust end and most wisely shewing forth his glory both by workes of justice against them who endeavour to sinne by workes of mercy towardes them whome he freeth from sinne for Christ Secondly according to it selfe in respect of man in whome sinne is in which respect an end of Sinne cannot properly bee granted but in steade thereof are granted two Consequents or effects guilt punishment c Gen. 2 17. Rom. 6.23 Eph. 2.3 2. The. 1.9 By the name of guilt we vnderstand that bond between sinne and punishment as a meane put betweene whereby the sinner is most strongly bound to the subjection of punishment and in the very subiection to the continuance thereof The punishment is both deathes both of the body temporall and of the soule together with the body eternall Wherevnto are conjoyned afflictions as the fore-goers of both and these through the goodnesse of God are in those which are truely faithfull eyther tryals or martyredomes or fatherly chastisements but in the wicked they are in theyr owne nature torments punishments and these two Effects do altogether hold all men bound being considered in the state of nature without any difference of age yea the very Infants who both haue a guilt and feele a most bitter punishment both of losse and sence vnlesse God gratiously avert it Now hee averteth it for the covenant sake in the Infants of the faithfull in whome sinne is taken away by Baptisme both in the lessening of it selfe and the releasing of guilt yet not that it giveth over eyther to be in all equally or to worke in them that are already of full yeares vnequally for that natiue or naturall corruption remayneth in Act even after Baptisme e Rom. 7.18 Exod. 34.7 Pro. 20.9 Iob. 9.20 OF SINNE The Part Confuting In Defence of the Efficient Cause of the First Sinne. DISTINCTIONS I. IN the Fall of Adam three beginnings concurre which must bee distinguished and discerned one Outward two Inward to witte Generall and Particular the Outward beginning vniversall is God in respect of the action The Inward Generall is nature which moveth man to the action naturall The Inward Particular is the will of man in the power whereof the principalnesse of causing consisteth Principalitas cousalitatis as it is such an action II. ADam is two wayes to bee considered eyther as a particular person or as the roote of all mankinde if after the former manner the disobedience of Adam was his owne proper sinne if after the second it was with him and vs common In Defence of the Efficient Cause of Originall Sinne. I. THe Efficient of this Sinne is eyther Totall as they speake or Partiall that which is partiall is improperly and accidentally sayde to bee a cause in respect of the occasion it selfe and it is the tree of life and the instigation of that old Serpent that which is totall is Man himself through the maner of propagation II. THe Propagation of Sinne is two wayes made partly by the manner of Generation and partly by the maner of Fault Of Generation because Sinne is transfused through the body of the Begetter into the body of the begotten materially but into his soule causally and that partly by Gods forsaking and partly by the contagion of the body into which the Soule is infused of Fault because Adam according to the condition wherein hee was created conveighed through his offence as through a certaine gate whatsoever evill was in himselfe into all his posterity III. THe Soule of Man is two wayes considered eyther according to her Essence or according to her Subsistence according to her Essence shee is from the Man that begetteth who communicateth vnto him that is begotten that singular manner of subsisting in the body IIII. THe whole of Nature should be distinguished from the whole Nature because wee haue that from common nature absolutely by Gods ordinance but this mediately from our Parents as the
Life but the Instrument and meane to attaine vnto life Neither doe the places which are cited proue any thing else which doe eyther note the quality of them that are to be saved and not the cause of Salvation Heb. 10.1 Tim. 2. Rom. 10. or doe intimate the way of righteousnesse by which men come vnto Salvation Phil. 2. 2 Cor. 4. Or lastly doe treate of the Effects from which as from that which is the a A Posteriori That is from the Effect to the Cause latter judgement both may and should be had of them that are truely justified and hereafter shal be glorified Mat. 25. Iac. 1. 2. Cor. 7. II. NEyther doth the reason alleadged from an absurdity and expressed in the ninth Chapter proue the contrary for Faith alone is sayde to saue vs aequivocally eyther in respect of faith because it is alone or of salvation because it alone saveth Faith is not alone without works but it alone saveth and justifyeth without workes as the eye onely seeth yet not alone but joyned together with the Body That the Law of God is not possible to be fulfilled by vs against Bellarmine Lib. 4. Cap. 11. I. THe Testimonies of Scriptures which are alleadged First Ma◠11. 1. Ioh. 5. treate not of the nature of the Law compared with the power of the Regenerate or not Regenerate for the fulfilling of the same but eyther of the burthē of the Crosse which the inward vertue and efficacy of Christs Spirite and the hope of eternal immortality doe ease or of Gods commandements in Generall aswell in respect of Faith as of good workes which are not so farre grievous that by them the faithfull should be oppressed for both the Spirite becommeth conquerour and whosoever beleeveth i◠freed from the curse of the Law Secondly those in Ioh. 14. Ro. 13 Gal. 5. Ioh. 15. doe not treate of our power for the fulfilling of the Law but eyther of our duety or of the effect of our loue towardes God Or lastly of the loue of our neighbour as a most evident Testimony of the whole obedience of the Law Thirdly in Psalm 118. 1. King 14. Act. 18. 1. Kin. 15. 2. King 23. 2. Chron. 15. 11. There is no speech concerning any perfection of the righteousnesse of those who are named righteous absolutely but eyther respectiuely or by relation vnto others or Inchoatiuely as touching themselues or by Imputation in respect of Gods acceptance Or lastly after a sort in respect of their owne sincerity opposed or set against Hypocrisie II. THe reasons which are alleadged Chap. 13. proue not the question in hand Not the First for it is grounded vpon a false presupposall and vpon that which by the Schoolemen is tearmed Petitio Principij Not the Second because it playeth vpon a false consequent for our bond remayneth albeit our weakenesse or want of power bee admitted like as the debt is wont to remaine though the debtor bee not able to pay Not the Third because God hath his reasons First he doth not require a debt in vaine and we are put in mind of our debt Secondly the Principles of nature are not in vaine stirred vp for the convincing of the wicked and the saving of the godly Not the Fourth because the Apostle discourseth Rom. 8. of the right of the Law not of Iustification and that right is not saide to be fulfilled of vs but in vs. Not the Fift because the operations of the Spirit are produced in vs according to the manner of the Instrument and the measure of our Infirmity Not the Sixt because as being Iustified they are born of God they performe the Law but as they are regenerate vnperfectly they performe and fulfil the same vnperfectly OF MANS ESTATE after this Life The Part Confirming CAP. VIII ANd this is the State of Mā in this life both according to the condition of his first Originall or Naturall corruption as also according to his regeneration by Grace or the truth of Christian calling Now the other State of Man which shal bee after this life next ensueth the same and it ought two wayes of vs to bee considered and declared eyther Generally in respect both of the godly and vngodly or Particularly in respect of these or those Generally the estate of man after this life is knowne by two degrees by the resurrection of the flesh and the last iudgment The Resurrection of the flesh is an iterated and indivisible coupling of the soule with the body wrought by the mighty power of God that when death shall be conquered men made immortall might liue for euer eyther in glory or in torment The efficient cause principal of the Resurrection is the whole Godhead For the father raiseth the dead the sonne quickneth whome he will and the holy Ghost with the father and the sonne giueth a fulnes of life aswell to the body as to the a 1. Cor. 15.12 1. Thes 4 14. 1. Cor. 15.25 soule but the instrumentall or ministeriall are the Angells the effectuall working of whome the scripture signifieth by a Metaphor of a sounding Trumpet The matter is mans body the same in number as touching the substaunce which wee beare in this life whether it bee of them which are dead or of those which shall bee found aliue at the last day b Dan 12.2 Ioh. 5.26.29 1. Thes 4.16.17 The forme according to the consideration of the matter shal be eyther a Restoring of the dead vnto life or that proportionable and conformable transformatiō of those which shal be foūd aliue This form the changing of the qualities of the body doth accompany being indeed a generall incorruption and immortallity but besides these in respect of the faythful there shal bee a particular glory power and spiritualnes of the bodyes The end principall is the glory of the righteousnes and grace of God Subordinate according to the considerations of the persons that rise agayne eyther the salvation and glory of the Elect or the punishment and casting away of the Reprobate The last or extreame iudgement is a iudiciall act whereby Christ in the last day with greate maiesty and glory shal giue sentence vpon all men vniuersally The efficient cause principall as touching indeed the iudiciall power and authority is God the Father the Sonne and the holy Ghost but as touching the maner of iudgment or exercise therof Christ is not onely as he is God but also as hee is man both because of the estate of glory which followeth together with the personall vnion of the divine and humane nature as also because of the agreeablenesse and affinitie of himselfe with men c Mat. 24.30 Luc. 21.27 2. Tim. 2.8 The Administring Cause shall bee the Angells whose Service God will vse both in the gathering together and in the separating and singling out of them that shal be judged d Mat. 24.31 1. Thes 4.16 The Matter as it respecteth the subject is the faith or infidellty of every