quia Filii non solent esse itâ— sapientes sicut Patres inter homines ne idem de Filio in divinis existmarent adjectum est in Filio epithetum sapientis quia spiritus in modo loquendi in superbam partem capitur dicimus enim Alexandrum Macedonem fuisse alti spiritus propterea additursanctus vel bonus Jo. Maior in 1. sent dist 14 15 16. quaest unica And 2â— the great Aquinas his reason why we use not so ordinarily to pray particularly to the holy Spirit as to the Father and Son is little better quia inquit Spiritus sanctus procedit ut donum cujus magis proprium est dari quam dare c. Thom. in 4 sent dist 15. quast 3. ad 2. because some works and attributes do more resemble the personal properties of each of those glorious persons and because among those works and attributes there is some such order as doth adumbrat that natural order that is among the persons of the Trinity and thus the three main and great works of God ad extra and which respect the creatures viz. creation redemption and sanctification are accordingly ascribed to the persons of the Trinity severally together with the attributes and divine properties which did especially appear and were manifested in these dispensations and so 1. the work of (Å¿) Vnder which is comprehended providence as being a kind of continued ereation and result and consequent thereof creation as being the first is thus as it were appropriated to the Father the first person of the Trinity as also majesty power goodness and love which were greatly manifested in that work and 2. the work of redemption together with grace reconciliation and pity as being the second great work of God is ascribed to the Son the second person of the Trinity and 3. the work of sanctification and illumination as being the third and (t) For glorification is not a distinct work but the perfection and consummation of sanctification and grace last great work of God towards the world together with holiness and perfection is ascribed to the holy Ghost the third person of the Trinity Of which appropriation we shall speak a little more in the eight and ninth Conclusions but here it would be observed that although we should ponder and may improve and make use of what is so frequently held forth in the Word yet we would carefully guard against a mistake which is incident unto too many who upon this account are ready to divide the object of worship and to seperate these essentially united persons but we must take heed that we do not so appropriate any work or divine attribute to any one as to exclude the other two remembring that the fountain and Author the cause and efficient of all good is one and the same viz. the only wise powerfull and mercifull (u) There is only one blessed potentate 1 Tim. 6 15. God who is Father Son and holy Ghost and therefore all good must equally though not after the same order and way come from all the three persons of the Trinity only in the work of redemption there is some thing peculiar to the Son who was incarnat and took on our nature which therefore was personally united to the Son but not to the Father and holy Ghost and thus all Christs actions and sufferings albeit in them the (x) Natus ex virgine non non nisi filius vox de nube tu es filius meus dilectus ad solius personam pertinet patris in specie corporali columba solus apparuit Spiritus sanctus tamen illam carnem solius Filii illam vocem solius Patris illam speciem columbae solius Spiritus sancti universa Trinitas operata est Aug. de Trinit unitate Dei cap. 9. vid etiam Ambros loc cit cap. 9. humane nature did depend upon the providence efficiency and assistance of God and of all the three blessed persons of the God-head equally for if the humane nature had been thus independent it had not been a creature yet these were so peculiar to Christ that they were not communicable to the Father or holy Ghost as their subject which they could denominate they were not terminatively in nor causally from these other two persons as their nearest and proper cause but thus they were only from and in the humane nature of Christ which was personally united only to the Son and by virtue of that hypostatical and mysterious Union they could denominate not only the humane nature but also by a (y) Per communicationem idiomatum communication of properties the second person of the Trinity and thus the Son died for us not the Father nor holy Spirit And then as to this appropriation of works we would distinguish between that which was natural and what was voluntary we must not imagine any natural obligation lying on the Son to become our Redeemer or on the holy Ghost to be our Sanctifier as to the creation albeit there did lye no obligation on God to creat the world yet supposing him according to the counsel of his own will and of his own free choice to have created it the sole ground of appropriating that work to the Father appeareth to be that natural order that is among the persons of the Trinity for the Father did not come under any voluntary economy and mission towards the sons of men but the other two by a voluntary economy received as it were commissions and a mandate the Son from the Father to accomplish the work of Redemption and the holy Spirit from the Father and the Son to begin and carry on our Sanctification till it be perfected in glory And by reason of this arbitrary and free economy the works and dispensations of these two glorious persons in reference to the salvation and redemption of sinners do in a special manner and upon this particular account denominate them yet still it must be remembred that the actions and sufferings of the humane nature of Christ do after a far other maner and upon another account denominate or have reference unto the Son of God then any other works and dispensations which are ascribed either to the Son or holy Spirit because of their economy towards the Sons of men Hence Concl. 4. We must not in prayer or any other part of worship so name and direct our worship adoration or invocation to any one of the persons of the Trinity as to exclude the other two for 1 that same divine nature which many Schoolmen and orthodox Divines will have to be the proper object of worship that is in the one is in the other two 2. Because all the persons have the same power and causality and their work is the same towards us and why should not we look up unto and worship all the three (z) Vid. Forbes instr histor theol lib. 1. cap. 23. ubi variis argumensis ex Alense
given to him and the holy Spirit proceeding from the Father and Son carrieth on the work of salvation in all them whom the Father hath elected unto life and for whom the Son hath laid down his life thus in time effectuating what the Father from eternity had decreed and applying the medicine the Son hath purchased and prepared for us 2. While it s ask't what the Spirit worketh by virtue of this economy Ans When thou comest home to thy fathers house and seest his face either thy curiosity shall be silenced or satisfied but now if thou only askest what we may rather ask what not Are not all the gracious actings of the Spirit and the whole work of sanctification first and last the sweet fruit of this economy covenant and transaction and without which our case had been as bad and desperate as the devils and now the Spirit by virtue of that covenant not only works but creates grace in subjecto inhabili where there was no inclination fitness or preparation till he began to work and not only actuatch grace where he hath wrought it and concurreth with it but also supplieth the defect of the cause and principle it self which still remaineth incompleat till he perfect it in glory which is another kind of providence nor what is afforded to natural agents And holiness sanctification and illumination being the third great work of God which by virtue of that voluntary transaction remained to be wrought towards the sons of men that did lie upon the third person of the blessed Trinity and thus by this eternal covenant holiness was fitly appropriated to the holy Spirit And thus we may see that there is not a full enumeration in the three-membred distinction of mission so often ininculcated in the Schools 1. per imperium or by command which supposeth the subjection of him who is sent 2. per consilium or by counsel and advice which supposeth weakness and ignorance in him who is sent 3. per originem or by natural descent as trees send forth their branches and this say they kind of mission only hath place among the persons of the Trinity but we may doubt if any where in the Scriptures the word mission or sending is put to signifie the natural procession of any of the persons of the Trinity but however from what hath been said it may appear that this three-footed distinction doth halt and wanteth one of its legs ye◠and that member which is most usefull and necessary and which as we conceive only hath place in the Scriptures viz. by mutual consent agreement and covenant and none can question that this sort of mission may have place among equals Before we come to the application Concl. 10 let us add this tenth Concl. We are not so limited to conceive of the divine nature under one or more personal properties and distinct subsistences that in prayer or any other point of worship we may not draw nigh to him as the alone Jehovah and true God we are not so obliged to conceive of the divine nature relatively and as subsisting in the Father Son and Spirit as that we may not apprehend him absolutely as God abstracting as it were from the different subsistences of the God-head though not excluding them And thus the Jewish Church used to worship him and for ordinary made their adress to him as that one true and living God laying hold rather on his essential and glorious attributes then on his personal properties or relations But (u) A word of warning and caution 1. It were to be wished now under so full a discovery of this mysterious unity and Trinity that in beholding the infinite nature of the one Jehovah and true God we might adore the glorious Trinity of persons yet not suffering our thoughts so to expatiat and be scattered in musing on three as distinct objects of worship but still fixing our eye upon the unity of the divine nature and God-head which is the formal object of worship and which is not multiplied nor divided in the several persons for as (x) Vna est enim Patris Filii Spiritus sancti essentia quam Graci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant in quâ non est aliud Pater aliud Filius aliud Spiritus sanctus quamvis personaliter fit alius Pater alius Filius alius Spiritus sanctus Aug. tom 3. de fid ad Pet diac cap. 1. fol 48. Austin saith albeit in the Trinity there be alius alius yet not aliud though there be a distinction of persons yet not of natures nor a distinct object of worship but the same God-head is in all the persons and therefore whether one or mo or none of the persons be named the object of worship is the same and we should in the unity of nature (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autor expos apud Forhes loo cit cap. 33. behold the admirable Trinity of persons and in that Trinity the glorious unity of nature without division or confusion multiplication or alteration But 2. Albeit we may name any one of the persons particularly as being the true God and a fit object of worship yet we must not imagine any special respect and honour thereby to be given to him as if the other two were less worshiped in that act of worship and therefore albeit the Saints do frequently make their adress to the Father yet 1. they do not exclude the Son and holy Ghost nor 2. imagine that the Son and holy Spirit hath not an equal hand with the Father in all their mercies and thus 3. they do not come to the Father as another and greater God to whom more honour and reverence were due then to the Son and Spirit and 4. they do not apprehend that thereby the Father is engaged more to help them then the other two which are not named 3. As we should not stumble at the Arrian and Socinian cavils against the mystery of the Trinity which is an object of faith so far beyond the reach of our dark-sighted reason and apprehension and is such a depth as our shallow understanding and short measure is not able to sound So on the other hand we would beware least our belief of the Trinity make us encline towards the pagan conceit of plurality of Gods that it tend not nor lead that way as too freqently it doth in the rude and stupid multitude contrarily to the dictates of (z) Vide Scot in 1. sent dist 2. quaest 3. reason it self which hath convinced many Pagans of the impossibility of mo Gods then one which necessary point is so clearly held forth in the Scriptures of truth that he who runs may read Deut. 6.4 Mark 12.32 1 Cor. 8.4.6 c. But hoping that sober Christians will abominat these and such like gross conceptions of God that which we would mainly here take notice of and improve is that gracious economy of the glorious persons of the ever blessed Trinity
19. art 1. Dion Carthus in 3. dist 17. quaest 1. Theandrick actions which do flow from and denominat both the divine and humane Nature as the proper and immediat fountain for as both Natures continue distinct as to their being and existence though personally united in the Mediator So also their operations and properties must not be confounded There be some actions that only agree to the humane and others only to the divine Nature whatsoever is beyond the reach of the creature and doth not import inferiority and subjection that must be ascribed to the God-head but all Christs sufferings and what belongs to the state of His humiliation that was proper to the humane Nature yet so as that in another kind of causality the divine Nature might have some influence and concur in such a manner as was sutable to his infinit Majesty for compleating and perfecting these actions and sufferings of the humane Nature for from the divine Nature did flow the value and worth of these therefore they were meritorious and satisfactory because they were performed by Him Who was God-man albeit as man And thus speaking to the particular concerning Christs intercession Doctor (k) Gisb. Voet sel disp par 1. dis 30. an Christus qua Mediator pag. 536. est actio Christi Mediatoris qua Mediatoris agenda se secundum naturam humanam quae est immediatum precationis subjectum Voet doth in a word and in the by only clear the question Christs intercession saith he is an action of the Mediator as He is Mediator but to be performed by the humane Nature which is the only subject of that action and we would distinguish and clear the ambiguity of the phrase which may give occasion to mistake while any action is said to be performed by Christ as Mediator the meaning is not that it is performed by and doth belong unto both Natures as its immediat subject though both those Natures must necessarily be united in one person in the Mediator and though both these Natures may concur in a way sutable unto them for compleating these actions as to their moral value and estimation but the meaning is that such an action belongs to His mediatory Office and He as our Surety performs it for us albeit it doth flow from as it 's proper cause and is terminated in as it 's immediate Subject one of the natures only But you will say did not both the divine and humane Nature concur in these miraculous works which were wrought by Him while He was on earth Ans Both did concur but by two distinct operations the one humane the other divine Thus saith (l) Athan. orat 4. contra Arrian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanasius as man He stretched out His hand but as God He did rebuke and cure the disease And thus we deny not that some of Christ's actions were Theandrick that the divine and humane actions did in their own way concur for perfecting the work But take any one simple action and thus as to it 's original it is either divine or humane It was the God-head that did assume our nature that raised it from the dead that is present with the Church to the end of the world that preservs and governs His Church that pardoneth sin that is worshipped c. And it is His Manhead that was born was crucified rose again ascended into heaven prayed wept c. Albeit we deny not that even as to these humane actions and sufferings the Deity of Christ did morally concur adding worth and making them to be of infinit value and satisfactory to divine justice in that they were performed by Him who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God man though as man that is though the Man-head only did concur as their proper physical cause and immediate Subject not that we deny that the Deity did support the Humanity and did concur with and give a being unto all it's actions and operations but that there was as to this any thing peculiar albeit there was a more ultimat and mysterious union to Christ For thus all of us live move and have our being from God and from all the persons of the blessed Trinity (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil mag lib. 5. adversus Eunom Vnitatem naturae voiuntaris operationis confitemur Ambros in Symb. Apost cap. 3. all of them working by one and the same power And thus the actions of all men might be called Theandrick and all creature motions Divine Act. 17.28 Joh. 5.17 19. c. And thus we do not with Papists deny that Christ is Mediator according to both natures yea we do not exclude His divine nature from His Intercession for from it doth flow it's worth and excellency So that it must prevail with God and obtain a grant And according to this sense we will not condemn Gerhard though we like not the phrase while he (n) Gerh. harm cap. 180. pag. 1145. Christus ut noster Mediator Sacerdos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orat saith that Christ as Mediator and God-man doth pray the Godhead indeed doth concur in a suteable manner adding vertue to that sacrifice But this moral influence is not sufficient to cause the action which of it self imports inferiority and subjection to denominat the divine nature Thus also according to some impropriety of speech we may say that God did pray according to that (o) Per communicationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication of properties whereby that which is proper to the one nature may not only (p) Communicatio proprietatum alia est verbalis alia realis cum Deus dicitur propriosanguine redemisse Ecclesiam de persona Christi hoc dicitur in concreto realiter at verò verbaliter de natura a qua persona denominatur viz. Divina Maccov distinct reg cap 11. sect 6. denominat the person but the other nature and thus as it is said Act. 20.28 that God purchased the Church with His own blood so He may be said to pray and interceed for the Church But while we are enquiring after the sense of words we must not (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symb. Athanas vid etiam Symb Antioch Theoph. in Heb. 7. confound the divine and humane Nature but must ascribe to each of them their own properties and actions and here we might shew the consent of the christian Church from the beginning all of them (r) Non potest per eandem naturam adorare quasi servus adorari quasi Dominus Ambros lib. 5. de side cap. 2. quomodo non Patrem rogat ut homo qui cum Patre exaudit ut Deus August lib. 3. contra Maxim cap. 14. agreeing in this that Christus ut Deus adoratur cum Patre ut homo orat Patrem that Christ as God is worshipped with the Father and that as man He prayeth to the Father As to the 3. Though the thing it self be certain and clearly
up and what crop could then be expected from that stony ground Thou mayest indeed make some steps towards the right way and yet weary and sit up long ere thou come to it but canst thou tell me the man who took this course and constantly pursued it who continued instant in prayer and met with a repulse Let Antimonians then bark and declaim against duties and the use of the means God hath appointed yet rest thou on Gods Word who hath said (h) Mat. 7.7 ask and it shall be given you whoever thou art thou art not excluded unlesse by refusing to perform the condition thou exclude thy self seek and ye shall find knock and it shall be opened unto you But what ground of hope and expectation can these Seducers hold out unto thee if thou wilt not ask I know not Though the Lord hath been (i) Isa 65.2 found of them that sought him not yet there is none found of him whom he stirreth not up to ask so that if thou do not ask thou shalt never receive there is (k) I speak of the adult the Lord hath a way unknown to us for saving young ones none in heaven who were not supplicants on earth But Ah! though none of you do seruple concerning your duty and though you think your labour would not be lost yet how many of you are practical Antimonians though all of you abominate their doctrine yet too many of you make it the rule whereby ye walk ye will not speak against prayer yet whoever heard your voice in prayer except in a customary formal way ye will not condemn them who pray and yet will rather damn your own souls then pray ye dow not away with the doctrine of deluded sectaries and yet ye dance as their pipe playeth What is said of hereticks Tit. 3.11 may well be applied to such Atheists they are self-condemned they are (l) Rom. 2.1 unexcusable in judging Antimonians while they walk according to the rule they set before them I have too long insisted on this point But my main aim was to hold out a caveat for preventing this practical Antinomianisme which accompanieth an Orthodox profession and I will say no more now to the speculative Antimonians these wretched opiniators after I have mentioned their cruelty not only to the wicked in shutting the door on them but also to the Saints in excluding or as we may call it excommunicating them from this solemn and soul-comforting Ordinance yea then when they stand most in need of consolation to wit in their sad nights of desertion when neither sun nor moon doth shine upon them when the Lord withdraws the refreshing beams of his countenance and the sealing and witnessing testimony of his Spirit that (m) Job 29.3 candle of the almighty whereby we might be guided and encouraged in the greatest darkness occasioned by the ecclipse of creature-comforts when they are thus as it were hopelesse and helplesse when they cannot see to read their names written in the book of life nor discerne any seal at their charter and thus are in hazard to draw sad conclusions against themselves O! then must these (n) see Ephr. Pagit loc cit miserable comforters say to these children of light while they are thus walking in darknesse beware that ye draw not nigh to God since ye are not assured of your adoption and reconciliation for if ye have the least jealousie and suspicion the least scruple and doubt concerning his love ye may provok him to become a consuming fire unto you if you should draw nigh to him nay say they these legall terrors and spirit of bondage and the want of assurance do not only evidence some present distemper and fit of unbeliefe but also the want and absence of faith and therefore those doubters must be enrolled with unbeleevers and such must be (o) See Pagit loc cit legall preachers who exhort either the one or the other to pray CHAP. VI. Of the object to which we should direct our Prayers Whosoever calleth upon the Name of the Lord shall be saved Rom. 10. v. 13. How shall they call on him in whom they have not believed v. 14. 1. We will shew to whom we may and should direct our prayers 2. To whom we may not bow the knee not to Saints or angels nor to any other creature and accordingly this Chapter may be divided in two parts Sect. 1. To whom should we pray NOt only 1. the word of God and 2. the practice of all the saints but 3. the very light of nature these reliques of sound reason yet abiding in corrupt man and 4. the practice of heathens and pagans do clearly shew to the blindest ey that prayer and every part of worship should be directed to God for although the nations were foolish and ridiculous in their apprehensions of God yet whatever they fancied to be God to it they did present their supplications We need not then spend time in demonstrating so clear and unquestionable a truth for not only 1. Gods soveraignity in governing the world according to his good pleasure 2. his omniscience 3. his power 4. his mercy and tender bowels ready to pittie and relieve his creatures c. but all the grounds and reasons that hold out the necessity of this duty do also prove that it should be directed to God But whether or not we should pray to Christ as Mediator and perform any point of worship to him under that formality is questioned in the schooles I say that its disputed whether or not Christ should be worshiped under that reduplâ—cation and formality for otherwise its certain and will be denied by none who professe the name of Christ except the blasphemous Arrians and Socinians these fighters against the God-head of the Mediator and yet these do not agree in this amongst themselves Socinus himself with many of his Disciples pleading for the adoration of Christ against Franciscus Davidis and his party though not (a) Franciscus Davidis challengeth Socinus of idolatry for woâ—â—â—â—i 〈◊〉 ameer creature and Socinus denyeth that such should be acknowledged for brethren who will not worship the redeemer vid. Socin de ador Chris advers Christ Franken in epistol Hooâ—nb Soc. conf tom 1. lib. 1. cap. 9. consequentially to his principles all Divines I say whether Popish or Protestant agree in this that the Mediator should be worshâ—ped adored and invocated that we should trust in him and pray to him who is over all God blessed for ever amen Rom. 9.5 Yet there be two particulars that here fall under debate 1. under what formall reason and consideration Christ should be worshipped 2. whether or not our worship be terminated in his humane nature if it doth share with his God-head in that worship which is tendered up to the Mediator in whom the divine and humane nature are personally united But since these questions belong to another subject and here only occasionly fall in as
Casuists do rest satisfied with this blinded faith calling it the mother of devotion But leaving these blind Guides and miserable Physicians to the sentence of the great Judge we proceed to the other member of the distinction Fran. (y) Suar. defid disp 12. sect 3. sect 16. Joan. de Lu. go de fid disp 12. sect 4. § 83. Suarez and with him Joan. de Lugo distinguish four degrees of explicit faith 1. when God is beleeved in as the Saviour and Justifier of sinners by such means as he hath or shall appoint and reveal not determining any in particular And this degree doth very little differ from that which is most implicit except that it condescendeth on our misery and upon a remedy in the general 2. When a Mediator is known and beleeved on not determining the particular way of redemption and whether that Mediator be God or not 3. When the divine nature of the Mediator is also known and beleeved but not the way and maner of Redemption 4. When both the God-head and humane nature of the Mediator are distinctly known and also the way of redemption viz. by his death and suffering It were too large a field to speak particularly to these and in opposition to (z) Pelagius aiebat Christum venisso tantum ut doctorem non autem ut mediatorem redemptorem cujue meritis sustificaremur Dom. Bannez in 22. quaest 2. aâ—t 8. sect 3. conclus Pelagians of old and late Socinians to apply them to the several states and conditions of the Church Only in the general we may affirm that albeit the mystery of Incarnation was some one way or other made known to the people of God since the fall of Adam yet dâ—fferently according to the various state and condition of the Church 1. before the (a) Ante legem sub lege sub gratia ut loquitur Hugo apud Ramerium or plenius revelata in Evangelie giving of the law on mount Sinal 2 under the Law and 3. under the Gospel according unto which different administrations there was a different degree and measure of knowledge required since the light of the Gospel from time to time did break forth and shine more clearly till the dawning of the day of the Gospel which we now enjoy 1 Pet. 1.10.11 12. Rom. 16.25 They who lived heâ—â—e the Incarnation the nearer they were to the morning Star did as (b) Via autem bominibus veniendi ad beatitudinem est mysterium incarnationis passionis Christi ideo mysterium incarnationis Christi aliqualiter oportuit omni tempore esse creditum apud omnes diverso mo do tamen secundum diversitatem temporum personarum eq quae ad mysteria Christi pertinent tanto difficilius cognoverunt quanto a Christo remoritieres suerunt tanto distinctius cognoverunt quanto Christo propinquiores suerunt Thom. 22. quaest 2. art 7. in corp quaest 1. art 7. ad im Aquinas observeth see the the more clearly And then in their disputes they speak of a twofold necessity For a thing may be said to be necessary either 1. necessitate praecepti because it is comanded by him who can lay an indispensible obligation upon us to obey Or 2. necessitate medii because it is a necessary mean without which the end cannot be obtained albeit it were not enjoyned by any divine command Or as (c) Lugo loc cit sect 1. §. 1. Lugo speaketh Sine quo etiam inculpabiliter omisso non potest hâ—berisalus And whatsoever is thus necessary unto salvation as a mean must also be necessary because of the command for that same command that obligeth us to work out our salvation obligeth us to apply and make use of all the means without which we cannot obtain salvation Albeit in reference to this distinction the School-men do not agree some of them maintaining the knowledge of and faith in Christ to have been alwayes necessary as a mean without which salvation was impossible others thinking that this necessity did only flow from the divine appointment and command requiring this faith in all men Yet (d) Lombard 3. sent dist 25. Bonavent Thom. Dionys Carthus Scot. Ricard Gabriel Pitigian Durand in magistrum ibid. Hugo Cavellus in Scotum ibid. Thomas 22. quaest 2. art 7.8 Bannez in loc Alens 3. part quaest 69 in art 1. Suarez de fide disp 12. sect 3. Valent. ibid quaest 2. punct 4. Lug. disp 12. sect 4. Hurtad disp 44. sect 1. Lorca disp 21. Coninch disp 14. dub 9. Zumel 12. quaest 89. art 6. disp 4. Becan de vir Theol cap. 12. quaest 2. Pet. art 8. Joseph de theol mer. lib. 3. cap. 5. res 3. Medina de recta in Deum side cap. 10. Vega lib. 6. in Trident. 1. cap. 22. Javel 2. part Christ phil tract 1. cap. 1. Soto lib. 2. de nat cap. 11. Canus relect de sacra part 2 quaest 2. Corduba quaest ar lib. 2. quaest 5. Sanchez in decal lib. 2. cap 2. Summa Tabiena § credere Ramerii pantheol de fid cap. 10. all of them agree in this which is enough for our purpose that some measure of the (e) Albeit as we observed some maintoin an implicit knowledge to be sufficient knowledge of Christ was alwayes either the one way or the other necessary to salvation But that these debates do not enervat their joynt testimony for our point may appear from the concessions of three or four of those who plead for the least measure of necessity such as (f) Quilibet tamen habens usum rationis tenetur pro aliquando ad aliquem actum explicitum c Scotus loc cit quaest 1. Fides Christi explicita semper fuit necessaria in populo fideli necessitate praecepti maxime tempore legis scriptae Baâ—nâ—z loc cit § 6 conclusio Explicita fides mediatoris sâ—u redemptorts semper fuit necessaria ad saâ—utem tam in verteri quam in novo Testamento loquor inpuâ—t de fide quae sit explicita respectu Mediatoris seu Redemptoris praecise licet non sit explicata respectu divinitatis passiâ—nis ejusdem Mediatoris Martin Becâ—n loc cit § â— Joannes de Lugo explicans â—ocum Augustini de civit Dei lib. 18. cap. 47. loquentis de iis qui olim ex gentibus salvati sunt Quod nemini ait August concessum fuisse credendum est 〈◊〉 cui divinitus â—evelatus unus Mediator Dei hominum homo Christus Iesus qui venturus in 〈◊〉 c. Dici posset Augustinum inquit Lugo circa quaestionem de facto in ea fuisse sâ—â—tentia quod de facto nullus fuâ—sset justus sanctus in aliquo statu qui fidem explicitam unius Mediatoris non habuerit nam sicut de facto probabile videtur nullum apud Christianos reperiri hominem fidelem justum qui aliquid de Christo non â—uâ—â—erit crediderit sic idem apud Judaeos ante adventum