which is OF CORRVPTION CAP. III. AFter this first state of Integrity the second which is of Corruption by and by succeeded and followed It is The Condition of Man whereby in turning away goodnesse from himselfe and himselfe from goodnesse and in estranging the same into the contrary hee by himselfe as touching himselfe wholy perished And this condition ought two wayes to bee knowne according to the quantity and quality thereof For first wee are to see concerning the corruption which man procured to himself through his owne fault and naughtinesse then concerning the power of man which after that corruption remayned in Man The place concerning Sin containeth and expoundeth the Doctrine of Corruption but the place concerning Free-will containes and layeth open the doctrine of Mans Power OF SINNE The Part Confirming CAP. IIII. SINNE by which name the quality of humane Corruption is wont to be expressed is in Generall defined to be a Ioh. 3.4 a breaking of the law or iniquitie that is a Defect or want of that lawfull good which was given to our Nature by God whereby man declining from good and inclining to nothing but to evill is made guilty of Gods wrath and damnation and everlasting punishment but in Speciall it ought three wayes to bee distinguished defined and through the causes to bee expounded For there are three degrees of Sinne the Beginning of it was in Adam the Propagatton from Adam in vs and the Effect of the same from vs Wherefore wee must by order consider together of the Sinne of Adam Original Sinne and of Actuall Sinne. The Sinne of Adam is an act of disobedience in Adam as in a singular individuall person and generall beginning of all men whereby by violating the Law of God hee destroyed both himselfe and his posterity for ever b Gen. 3. Rom. 5. 2 Cor. 11.3 Originall Sinne is an hereditary vitiousnesse whereby for the disobedience of Adam all men from him either propagated or to bee propagated are made guilty of both euils both of sinne and punishment c Psal 51.7 Eph. 2.3 Rom. 5.12 Actuall Sinne is an iniquity and Lawlessenes whereby wee swarving or going awry in our actions from the straitenesse of the Law dayly increase the guilt of sinne and punishment d Mat. 12.34 Iac 1.13.14.15 Rom. 7.8 The Efficient Cause of Adams sinne or the beginning thereof may bee noted to bee two-fold according to the former and the latter Actiue as wee distinctly speake and Actuall The Actiue beginning is a naturall power to both opposites the morall good and evill e 1◠Tim. 2 13. Rom. 5.12 The Actuall whereby through the act of disobedience the will of man abused that his power to evill lost his power to good and alienated the same into the contrary f Gen. 3.6 Rom. 5.19 Ecle 10.15 The Efficient Cause of Originall sinne ought to bee considered and discerned by three wayes and degrees for there is a double outward cause one inward The outward neerest cause is the actuall sinne of Adam who was as the mediate and common beginning of whole humane nature g Rom. 5 12.19 but the Remote was the justice of God which God had shadowed in nature and expressed in speech plainely vttered or in the word Enunciatiue h Gen. 3. The inward Cause is the very Law of Nature originally passing of which law God layed downe a double ordinance By the one hee commaunded a propagation absolutely by the other hee threatened a punishment conditionally with the former he furnished both man in man Nature with the latter man only Hence it came to passe that by that ordināce of propagation man is begotten but by the ordinance of punishment hee is begotten vitious i Rom. 5.12.16 Heb. 7 9.10 1. Cor. 15.22 Both alike necessarily The Efficient Cause of Actuall sin properly immediately is the wil which commaundeth the Act in which the whole Action of evill resideth as in the Agent or working Instrument k Gen. 6.5 Iac. 1.14.15 The Matter of Adams first sinne which is as the Subject is the whole and entire person of Adam and in him as in the actiue beginning the whole matter of mankind l 1. Cor. 15 22 But that which is of the Object is the taking of the forbidden fruite and the vse or eating thereof m Gen. 3.4.5 both whereof includeth a contempt of Gods commaundement an impious consent of licentious will Briefly a most miserable backesliding from God and a disobedience of the whole man n Psal 51.5 T it 33. 1. Cor. 2 14. Rom. 7.23 Eph. 2. c. The Matter of Originall Sinne which is as the Subiect is whole man and every man according to himselfe wholy and the whole of himselfe for the whole Subject is subjacent to whole sinne both in respect of receyving for whole man receyveth whole sinne and of power and manner for the whole man doth and worketh whole sinne and therefore whole sinne affecteth and infecteth whole man with a corporall and effectuall taint or contagion o Rom. 5.6 7. Rom. 6.6 Gal. 5.16 Col. 2.11 Rom. 8.3 6. Eph. 4.17.18 but that which is as the object is first a defect or want of originall righteousnesse then an inclination or quality contrary to that righteousnesse or vprightnesse which is commonly called naturall corruption or originall concupiscence the former those testimonies of Scripture doe proue which speake of Sinne negatiuely or privatiuely but the latter those which speake of sinne affirmatiuely or positiuely p Mat. 12.34 Mar. 7.31 The Matter of Actuall sin which is as the Subject is man according to his body and Soule and all the faculties of both to witte both of body and Soule p Gal. 5.19 20. c. Mat. 15.19 Rom. 14.1 Eph. 2.3 Rom. 15.18 Col 3.17 Gal. 6.1 Iac. 4.17 but that which is of the Obiect are the thinges spoken done and lusted after against the Law whether they be of omission or commission eyther by infirmity or by malice or whether they bee outwardly or inwardly committed wherevpon many kindes of sinnes arise and those which are neyther mutually matched each with other nor linked together but some more grievous then other yea and oftentimes some contrary each to other q Ioh. 9.11 2. Pet. 2.20.21 Hence also is the difference between sinne pardonable and vnpardonable whereof the one is sayed to be a sinne which is committed against the father and the Sonne that is every transgression of Gods law wherevnto Repentance belongeth and therefore that which is pardonable not by the properties of it own nature but by the grace mercy of him against whome it is committed r Mat. 12.31 the other is sayd to be a sinne which is committed against the holy Ghost and therefore is called by an excellency in Scriptures the blasphemie of the Spirite and a sinne vnto death ſ Mat. 12 31. 1. Ioh. 5.16 Now for the making
Hyperbaticae out of Grammaticall order Phrases Tropes and Figures note any obscurity of them III. THe vse of commentaries doe not simply argue the obscurity of the Scriptures but our Infirmity for wee doe not conceyue the doctrine of the Scripture in it selfe perfect after a perfect manner but according to our size or measure by meanes vnperfect and as they speake proportionated IIII. THe doctrines which are propoundeâ— in the Scriptures are three wayeâ— considered first in themselues â—â—condly so farre as they are propoâ—â—ded in the Scriptures thirdly so far 〈◊〉 they are of vs vnderstood the first anâ— third way the Scriptures in some measure are obscure but the second way they are most playne The Places which Bellarmine there doth cite are these Psal 119.18 Ans It is one thing to treate of our Internall and Naturall blindnesse which must be holpen with the Internall Illumination of the eyes of the mind but another thing of the obscurity of the Scripture in it selfe and therfore the consequence from the persons to the doctrine is a consequence of no force Luke 24.32.17 Act. 8.31 24 An. The meanes which serue for the vnderstanding and exposition of the Scripture appertayne not to the Scripture but to our infirmity which is wont and ought to bee holpen by the interpretation of the same 2. Pet. 3.16 Ans Obscurity of thinges in themselues by reason of that Maiesty they haue ought to bee distinguished from the manner of delivering them for obscure matters may bee plainely delivered Neyther is that consequence of force which is from the integral part to the whole because it is one thing that the Scripture is hard and another thing that certaine points in the scriptures are hard OF GOD AND THE Attributes of GOD the Part Confirmatiue CHAP. III. THe second Principle of holy Divinity is GOD The second wee call it not in the order of Nature for nothing is before God but of our better knowledge or vnderstanding because as the Scripture is the first Instrument of every healthfull knowledge concerning God so God is the first and supreme Principle of the being of those things which serue to this knowledge on whom all thinges immediately depend Now concerning God whom to be both nature and reason hath sufficiently taught the naturall man to make him inexcusable as also the Scripture and Faith hath sufficiently taught the Christian man to his salvation Rom. 1.19.20.21 Ioh. 17.3 we must know two things first what hee is to witte his Nature secondly who he is that is his Attributes The Nature of God according to the manner of divine Revelation and measure of our knowledge may and should bee known two wayes the one is of the Name the other of the thing or definition by which two every knowledge touching any thing is wont to bee made playne or perfect Whatsoever is spoken of God certaine it is that that thing is not God which is spoken of him because hee is Ineffable or vnable to be spoken of yet sith a Name is the signification of that thing which might be comprehended as farre as might be divers Names are attributed vnto God in the Scriptures whereby the Nature of God is not so much expressed as that thing which may bee knowne of vs concerning the same And all those are wont to be expressed and declared in a double manner the one Negatiue the other Affirmatiue or Positiue The Negatiue names which are given vnto God as Incomprehensible Infinite remoue farre from him the imperfections of the Creatures Those which are Affirmatiue are eyther vttered Essentially or Relatiuely or by a Metaphor Essentially whether it bee properly such as that proper and Essentiall name of God IEHOVA and others equivalent vnto the same which cannot bee attributed no not Analogically to any Creature or commonly which may indeede be applied to men yet are meet for God both for the manner of excellency as God King good wise c. as also by meane of the cause not depending as Creator Redeemer c. all which are distinguished in God not in respect of the Essence but of the Effects Those which are sayed to bee Relatiue are the names of the persons of which there is no commeation or confusion but are severally proper to the severall persons to witte the Father the Sonne and the holy Ghost These are vtered Metaphorically which are given to God eyther after humane affection or passion as man angrie sleeping or else by a congruency and similitude as a Lyon a Stone a River c. From the consideration of the names of God wee proceede to the explication of the thing or the description of God himselfe Now God is as the Hebrewes most briefly define IEHOVAH ELOHIM b Exod. 6.2 3.13 the Lord God that is one Essence of three persons Of this discription there are two members the one of the Essence and the Vnity of the Essence the other of the Persons and the Trinity of the persons which two can neyther bee separated from the declaration of the divine Nature nor ought to bee confounded in the same for as there is an exceeding great and indivisible vnity of the divine Essence in the plurality of the persons for the Essence of the Father is the Essence of the Sonne and the holy Ghost so is there a reall and different Distinction of the persons in the vnity of Essence for to be the Father is not to be the Sonne or the holy Ghost We discerne the vnity of the Essence two wayes first by the verity of the Essence secondly by the manner of Vnity The Essence is that wherby God both is and existeth by himselfe and of himselfe absolutely for hee alone is that thing which is and who is that is a being not leaning vpon any other The manner of vnity is not of knitting together nor of the generall nor of the speciall nor of consent but of number because there cannot be many Gods This manner of the vnity is proved by three arguments by the testimonies of Scripture both very many and evident even of the olde and new Testament c Deut. 6.4 Esa 44.6 1. Tim. 2.5 1. Cor. 8.4 by beginning which as it is the first so of necessity it ought to be but one for two or more infinite beginnings are not granted by Essentiall perfection which the persons haue in common whole in them all and whole in each one for the whole Godhead is equall in it owne perfection d Ioh. 5.26 Mat. 1.27 Through this Identitie of Essence in the persons or most single and very one vnity Christ is sayed to bee in the Father and the Father in Christ e Iohn 14 10. which thing of the Fathers is called an vnion of the persons This Essence which is one in number and individuall is improperly sayed to bee communicated from one person to another whereas that of the Essence is an Essence of it selfe and in respect of it the three persons in the
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-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
By the name of couenant wee vnderstand not that generall earthly and temporarie couenant which God made and keepeth with all created things according to their nature by the free law of his prouidence neither that speciall couenant which hee entred into with our first Parents in that state of integrity a speciall examination or triall of obedience being added as also both the promise of a life supernaturall and the threat of a double death being put therto d Gen. 3 22. the one is of nature vniuersall the other of humane nature limitted by a certaine bound of time and state neither of both are properly pertaining to vs who are to be aduanced from the vniuersall nature and the corruption of particular nature to the communion of supernaturall glory but we vnderstand that couenant which God entred into with man after his fall by his speciall grace which covenant is one onely for as much as there is but one only way of salvation though a variable and divers maner of adminishing the same bee pointed out Wherefore first we must speake concerning the very substance of the covenant Secondly of the Formes therof which diversly it had from the outward maner and circumstances The Covenant then which God entered into with man corrupt is the free disposition of God whereby hee promiseth eternal salvation by the death of his Sonne to the glory of his Grace The Efficient cause of this Covenant is God e Ier. 3â— 31 c. Gal. 4.24 for here is not the disposition of two parties which is wont to presuppose the equalitie of persons and right betweene parties for such a one can never befall betweene God and the creature but it is of God alone who of his meere will stroke that covenant with man whereby hee might bee advanced from his owne nature vnto the communion of Gods grace and glory And the manner of this Efficient cause in the Scriptures is vsually two wayes circumscribed both Generally Immediately as also Particularly and Mediately Generally and Immediately it is the benefite of the Father the Sonne and the holy Ghost But Particularly and mediately it is the benefite of Christ God and man who as hee is the foundation of Election so is hee also of Gods grace in time communicated vpoÌ„ which this covenant is built Å¿ Eph. 13.4 Act. 3.15 The Matter of the covenant is two-folde whereof the one is of the Obiect the other of the Subiect wherein also the parties are to bee considered The Obiect or the matter as they tearme it about or concerning which is two-fold First it is God promising life vnder condition of faith and his worshippe secondly it is man g Stâ—pulaÌ„s covenanting for grace and promising faith and obedience The Subiect or parties of the Covenant doe circumscribe the conditions thereof which are of two sortes the first is of them which are promised of God in the Law and the Gospell the latter of those to the performing wherof man bindeth himselfe promising faith and good works The Forme of the Covenant is a mutuall binding of the parties according to certain conditions of God promising by the death of his Sonne a free Remission of sinnes and everlasting life h Gen. 12.1 â— Ier. 32.40 Of Man promising faith obedience i Gen. 17.1 Mar. 16.16 And in respect of this obligation the manner of the parties is diverse for in respect of God it is his owne free Grace and mercy who bindeth himself to man by his loue and promise in respect of man it is an obligation wholy of right and due The End Generall is a declaration of Gods soveraigne goodnesse mercy and Iustice in our Salvation Particular is mans salvation as farre foorth as faith by it selfe hath respect to mans good though through his owne fault the same bee not alwayes saving vnto him And this is the Substance of the covenant which God made with man after his fall the truth whereof is expressely and perfectly contayned in the olde and new Testament the Law and the Gospell The Manner of administring this covenant was divers according to the difference of the times k Heb. 1.1 wherein a diverse face and forme was put vpon that selfe same substance of the thing The Generall distinction of the times hath two Periods the one of Christ to bee exhibited the other of him already exhibited And that wee may speake of the first euen before Christes comming he administred this covenant diverse wayes according to the manner of the three Ages The first Age was from the time of Adams fall vnto Abraham at which time God expounded no lesse evidently then briefly the whole manner of the covenant in that promise which is extant in the third of Genesis l Gen. 3 15. And this was the Manner of the Promise The second was from Abraham vnto Moses when the promise which hithervnto was proposed vnto all being restrayned to Abraham and his posterity was sealed with Sacraments after that a solemne covenant was added to the promise conditions were layed downe on both sides aswell on Gods behalfe as on mans behalfe And this is properly called the Manner of the Covenant because of the expresse mention of the mutuall obligation m Gen. 7 4 5. c. The third was from Moses vnto Christs comming when God in a more speciall manner disposed declared and confirmed that covenant into the forme of a Testament n Heb. 9 15 16. Of this Testament there are two partes subordinate the one to the other The one Legall and conditionall requiting of man a perfect obedience of the law and vnder condition thereof promising life eternall o Leu. 18.5 Luc. 10.27 which part was as it were a preparation vnto the other according as the Law is the Schoole-master vnto Christ but the other part of that Testament was the Doctrine Evangelicall concerning mans reconciliation with God and his deliverance from his misery by the death of Christ which part was shadowed forth with divers Types and Ceremonies p Exod. 14 20. Heb. 8.8 And this was the Maner of Administring the covenant before Christes comming After Christs birth first at the coÌ„ming of Christ into the flesh afterwards in his administration in the flesh and lastly at his death the old being abrogated hee brought in the new Testament q Heb. 7.17 Heb 9.16 We say abrogated after a sort in respect of both partes of the Testament of the former because God neyther vrgeth nor requireth the manner of perfect obedience of the Law of the latter because the body succeeded the shadowes the truth the figures the thing signified the signes and sacrifices And hence it may bee easily concluded what might bee the difference and agreement of the Law and the Gospell of the old and the new Testament The Agreement is made in the Substance of both for there are no Essentiall but Accidentall differences according to the divers manner of
of the very Institution Neyther must we referre the words of the Promise in the Supper to Christs Sacrifice but to the Sacrament which hee instituted neyther also in Baptisme is the efficacy of the Sacrament simply expressed but the promise given concerning the efficacy V. THe m Concionale word pertaining to the congregation the word of Institution are not opposite but both in Baptisme and the Supper there is the same worde for that which is n Or of Preaching for the congregation in Baptisme the same is of the Institution and that which is of the Institution in the Supper the same is for the congregation VI. IN every Sacrament two things must needes bee distinguished the Substantiall and the Accidentall thereof the one whereof is properly required for the being the other for the well being of the same Now the Preaching of the same is no part of the Essence of the Sacrament but pertayneth to the manner of Administration VII THe Consecration of Sacraments consisteth in two thinges in the Institution or ordinance blessing sealing of the word and in the promise of God himselfe then in the holy vse thereof which is done by prayers and thanksgiving VIII THe chaunge of the Sacramentall word is twofold Substantiall and Accidentall the one properly pertayneth to the sense the other to the wordes and order of the wordes and yet a conclusion from the change of wordes to the change of the Element is of no force because this cannot bee changed without corruption but those may easily be changed the sense neverthelesse remayning Distinctions in Defence of the Cause Materiall I. SIgnes are eyther of things past or thinges present or things to come and they all eyther pointing out or sealing vp or presenting of all which the Sacramentall signes are mixt II. THe signe signifieth eyther the Element or the Action or both wherefore in a Sacramentall thing all that is called the signe which is perceyved by the fences whether it bee seene or heard for the Element is perceyved by the sight but the action by the sight and hearing III. THe thing signified in the sacrament is both a substance and action the substance is eyther properly whole Christ or Synecdochically the body of Christ delivered vnto death and his bloud shed the Action is Gods alone and is eyther Iustification or Regeneration IIII. THe thing and the signes are both offered eyther joyntly and truely in respect of God who promiseth or distinctly in respect of the faithfull to whome without the sacramentall coÌ„munion the thing signified is truely and spiritually given or of the vnfaithfull to whome even in the Sacramentall Communion the Signes indeede are offered but the thing signified is not given Distinctions in Defence of the Forme and Effect of a Sacrament Bellarmine proveth by ten reasons that the Sacraments of the New Law are the causes of Iustification by the worke done Cap. 8. Lib. 2. de Sacram. Ex opere operato I. THe Sacramentall Signes are sayde to bee practicke not for that they worke by the deede done but because they are effectuall Instruments whereby the truth of Gods Grace in Christ is sealed vppe vnto vs and because Infantes are baptized the Sacramentes doe not therefore immediately effect Sanctity for in respect of the Infants Baptisme is properly a Sacrament of entrance as in respect of them that are growne to full age it is a Sacrament of Sanctification not by effecting but by binding II. GOds institution or authority hath â—ot put a power of effecting in the Sacraments which is proper to the Principall Agent but of signifying sealing and presenting neyther hath humane instirution any place in divine matters sith the nature of those things which concerne faith and religion lerneth vpon the alone word of God III. THe Institution and vse of a Sacrament consisteth in two things first in the Relation of the Signe vnto the thing signified Secondly in the lawfull administration and receyving the verity and vertue of the Relation doth wholy depend vpon the Institutor of the lawfull administration God is the Author according to his will but man is the Minster of the same according to the rule of Gods will and his owne calling IIII. THe Sacraments depend vpon God and Christs Passion after a divers respect vpon God as the cause vpon Christs death and Passion as the object for the Passion of Christ cannot properly be called the cause of the Sacrament but the object and the thing signified wherevnto it is carried V. WE are made assured of the remission of sins by the Sacraments through an assurance not absolute but relatiue not from the former but from the latter not by the Principall but by the Instrumentall not properly by effecting but by scaling VI. THe Sacraments the word haue reference vnto faith not after a contrary but after a subalternall manner because as faith is begotten by the word so it is nourished by the Sacraments both are Instruments yet distinct by manner of working VII SAcraments profite not except they bee well applyed now there are two meanes of Application the one outward the other inward the outward are the Signes and the Word the vse of the Signes is perceyved by the touching but the vse of the Word by hearing the vnderstanding of both is required because the Signes and the word not beeing vnderstood doe not profite the inward is faith which bringeth the vse of the Signes and the word to the Soule VIII THe subordinate Instruments of the stirring vp of faith is the word of preaching or the Scripture and the visible word of the Sacrament neyther doth the one disanull the other but rather settle and establish each other Adde further that the vse of the picture and outward Signes of Baptisme is one and of the Signe is another whereas that hath neyther the worde nor promise this both IX THe profite of the Sacraments is both Generall and Particular in a diverse respect Generall in respect of the entrance and the whole outward action Particular in respect of the Application the one Generally is performed by the Signes and the word the other particularly by faith X. THe Difference of the Sacraments of the olde and new Testament consisteth not in the thing signified but in the manner of signifying and other outward Adjuncts and circumstances whereof wee haue aboue spoken The same Point doth Bellarmine proue by eight Testimonies of Scripture Cap. 4. The First Place is of Mathew the 3. Answ There is no difference made between the Efficacy of Iohns Baptism and Christs but betweene the Persons whereof the one by the outward Ministery onely giveth the water as the Signe of the Remission of sinnes the other by the Inward Efficacy giveth the Spirite as the earnest of the thinges signified And hee vseth the future Tense speaking of Christs Baptisme because he hath respect to the very Ministery of Christs Preaching which he was about to take in hand neyther doth the Place
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
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
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
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
Instrumentall beginning thereof In Defence of the Efficient Cause of Actuall Sinne. I. IN Actuall Sinne there are two thinges Being and Iniquitie Of Being God is the Author and Principall Efficient of Iniquity the Will of Man II. A Thing is sayde to be done by Gods permission two wayes eyther by it selfe or by Accident That which is done God permitting it by it selfe hath the respect of good but that which is done by Accident God permitting the selfe same in respect of God permitting it by accident is evill because God permitteth not evill as it is evill but as it is a meane of his glory In Defence of the Matter of the first SINNE That the first Sinne was not Pryde but vnbeliefe against Bellarmine Lib. 3. de Amiss Gratiae Cap. 5. 6. I. EEccles 10.14 There is a fallacy of the sense or vnderstanding of the word For Pride is not the beginning or cause of backe-sliding or departing from God but on the contrary the very backe-sliding departing from God which is comprehended in vnbeliefe is made the beginning and cause of pride II. TO b. 4. Ans The place treateth not of the order of diverse actes in the first sinne but of the Effect of Pride to witte Perdition the beginning whereof is truely and properly attributed to Pride yet not exclusiuely III. ROm. 5. Ans Disobedience comprehendeth the whole Sinne of Adam to witte the violating or breaking of Gods commaundement which if it should bee resolved into it owne parts the first shall bee not Pride but vnbeliefe IIII. THe Testimonies of the Fathers which are alleadged eyther do not â—reate of the order of the first sinne â—ut of the next Adjunct thereof or Synecdochically they vnderstand by pride vnbeliefe it selfe as the immediate â—ause thereof V. THe inner actions are two wayes discerned eyther in respect of the Inâ—ention or in respect of the execution whereof the one properly respecteth the end the other the meanes but when there is speech made of the first sinne it is not inquired what was the first thing in the intention of Adam Eue but what was the first act of committing the Sinne. In Defence of the matter of Original Sin That Originall Sin is a quality or Concupiscence against Bellar. Lib. 5. cap 15. I. THe Positiue cause of original Sin is held to be three-fold the First the actuall sinne of Adam Secondly the Law of Nature originally passing the third the Iustice of God II. THe positiue quality is traÌ„sferred to the posterity after the same manner as the Sinne it selfe is not as a certaine accident of nature concreated or together with it created which should follow or accompany the substance by it self but as a whole corruption of the whole maÌ„ which hath a foundation in Adam as in the first instrument of nature it selfe neyther are the habits gotten convayed into the ofspring as they are personall but as in the name of the whole Nature one for all gotte them III. IN Concupiscence two things concurre the very Act of lusting or coveting which by it selfe is not evil and the deformity of that act of that God is the Author of this he must by no meanes bee the Author IIII. THe first sinne was not onely the sinne of the Body but also of the Soule Wherefore it was not onely the eating of the fruit forbidden but also vnbeliefe and pride in the soule and so whole Sinne is transmitted into body and soule not onely by the law of generation by which man formeth or yeeldeth forth man but also according to the corruption of him that generateth wherby man as hee is corrupt begeteth corrupt man V. THe Quality was not diminished both because then it passed as it were into another nature as also because it cannot eyther bee diminished or abolished but by the singular grace of God VI. THe Concupiscence of the Flesh against the Spirite doth not onely signifie those first motions voyde of consent but also the very roote of evill and the whole corruption which is not onely of the coveting but also of the other faculties of the Soule VII ORiginall Sinne is taken away in this life by the regeneration of Baptisme not that it might not be but that it might not be imputed for sinne In Defence of the matter of Actual sinne against the distinction of Sinne Veniall and Mortall Bellar. Lib. 1. Cap. 9.10 I. THe Testimonies of Scripture doe not proue or confirme the Verity of the distinction according to the mind of the adversary Not the First Mat. 5. for hee treateth of the inequality not onely of sinnes but also of punishments by an allusion to civill or politicke punishments Not the Second Mat. 23. for hee treateth of the nature of Hypocrites who being carefull in small matters doe openly neglect the chiefest things and make not a difference betweene those things which by themselues and alwayes are necessary and those whereof not the want but the contempt doth make vs guilty or culpable Not the Third Luc. 6. for he treateth of them who hunt after prayse by the reprehending of others but doe neyther know nor reproue themselues being in others very quicke sighted but in themselues blind Not the Fourth Luc. 12. for hee speaketh of the duety of loue towardes our neighbour whereby wee are bound after the example of Gods goodnesse to forgiue even the least sinnes Not the Fift 1. Cor. 3. for hee speaketh of doctrine and the manner of teaching that by a supposition applyed to the Doctors of the Corinthians Not the Sixt Iac. 1. for hee speaketh of the degrees of sinnes which are three Vitiousnesse a vitious motion and vitious action And of all these Death is made the reward or wages Not the two Last Math. 12. for hee speaketh of the nature of Sinnes even the least or lightest for which notwithstanding we are presented guilty before God Eph. 5. because both the heavinesse of sinnes and the effect of the same are expounded Synecdochically II. THe Testimonies of Councels and Fathers are either suspected or in controversie as of the Tridentine Councell and of the Popes both Pius and Gregorie or doe treat of the inequality and divers degrees of sins as the Councell of Milevitum and of the Fathers Augustine Origen Chrysostome and Hierome III. THe reasons which are alleadged proue nothing Not the first because it is grounded vpon a double false presupposall Vppon the one that sinnes in the faithfull are not mortall For the Wages of Sinne of whatsoever manner it be vnlesse it bee forgiven is Death Vpon the oâ—her that the sinnes of the faithfull are lighter then the sinnes of the vnfaithfull and so in their Nature Veniall For in that sinnes are Veniall in the faithfull it is not from the nature of the sinnes but from the Grace of God and in that they are not so in the vnfaithfull it is not from God but from the nature both of the sinnes and sinners Not the Second because Sinne is not sayde
to be Veniall or pardonable for that it is worthy of pardon but for that God vouchsafeth pardon to the Sinne and the Sinner Not the Third because it is false both that Sinne is Veniall of it own nature and that any the least Sinne should not bee against Charity For it is the transgression of the Law the ende whereof is Loue. Not the Fourth because the Nature or consideration of man offended is one and of God is another for according to the party offended the greatenesse of the offence is esteemed Not the Fift for no sinne is vnperfect because every sinne is a perfect iniquity though there bee degrees of this perfection Not the Sixt because though all sins doe not exclude charity yet they offend Now in that they exclude not or are veniall to the faithfull we must impute it not to sinne it selfe but to Gods mercy in Christ OF FREE WILL. The Part Confirming CAP. V. NOw after the Condition of man vnder Sinne followeth the consideration of humane strength which after Sinne remayned in man and is commonly and vsually expounded and noted by the Name of Free-Will But it is needefull we discerne the nature of this Doctrine three manner of wayes First commonly and absolutely according to the causes thereof Secondly in Particular according to the state and condition of man being a Sinner Thirdly respectiuely and comparatiuely according to the diverse estate of Man out of the State of Sinne whether of his Integrity or redemption or glory Commonly and Absolutely Free-will is defined to bee a naturall power or faculty of the Soule by it owne and proper motion without coaction or forcing to chuse or refuse the good or the evill which is proposed or offered to the will by the mind or vnderstanding to bee chosen or refused The Efficient Cause of this Free-will is vsually two wayes distinguished For one is Primary and another Neerest The Primary or Principall is God the beginning not onely of every good in nature but also of Nature it selfe and of the faculties and functions thereof a Gen. 45.8 Pro. 16.1 Ier. 10.23 Phil. 2.13 The Neerest is Free-will it selfe that is the will of mā which by judgement of reason going before of it owne accord choosing imbraceth or refusing shunneth that which was objected by the mind b Esa 1.19.20 Mat. 23.37 1. Kin. 3.5 Of this will there is vsually had a double consideration the one as touching the Speciall the other as touching the Operation As touching the speciall it is sayed to bee a faculty of willing or nilling as touching the Operation it is sayde to bee a function or action of that faculty eyther improperly occupied about the ends or properly about the meanes that tend to the ends The Matter hath the nature eyther of a Subiect or Obiect That which hath the nature of a Subiect as in this place we consider it is a substance created intelligent indued with reason wherein namely the vnderstanding and will are the essentiall parts proportionally but freedome is sayde to consist or be in these parts as the separable accident in the Subject That which is of the Obiect is generally all that which is put or consisteth in election or choice But specially it is the moral good or evil whervnto the will of the Creature is freely carried or which it freely escheweth And as touching Free-will in the cause of Naturall good the question is more Philosophicall then Divine The Forme of Free-will is the very freedome of the mind or of the Electiue will which for learning sake must three wayes be distinguished known For there is one freedome in the Subject another to the Object and lastly another from the lett that crosseth the same which three it is needefull that wee know for the making of this Forme and for the condition of mans Free-will First there is required freedome in the Subiect that is in the will it selfe which from her inward beginning worketh alwayes freely and that by reason of it owne nature according to which a free necessity of willing is laide vpon it So that it is not to bee called a Will which is bereft of this Freedome For the wil hath such a reciprocacy with Freedome as with it owne Essentiall property Then there is required freedome to the Obiect eyther to both opposite by way of disjunction to witte eyther morall good or morall evill whereof the one is chosen or refused before or rather then the other or to eyther of thē when onely one is offered to be taken or refused Lastly there is required freedome from the let that crosseth For the wil of man is freede from compulsion and from necessity From Compulsion for what it doth it doth the same of it owne accord From Necessity for albeit in respect of the Speciall it be necessarily limited to doe eyther good only or evill onely or both yet by it own inward power it freely limiteth it selfe to the bringing forth of it owne act yet it is needefull that both manners of Freedome be distinguished First from the Freedome of right and secondly from the Freedome of slavery That nature hath denied to man This the corruption of nature He hath not freedome of right who of due is Subject to another and according to the will of the same liueth is moved and worketh c Pro. 21.1 Act. 2.23 Wherefore all selfe power or liberty ought to bee given and assigned to God alone he hath not freedome from slavery who through his owne fault hath made himselfe a slaue to sinne and the tyranny thereof d Ioh. 8.34 The End is the glory of God in his Iustice and mercy and the Salvation or inexcusablenesse of man Particularly in the state of Corruption Free will is defined to be a naturall faculty and power freely and without coaction to chuse and performe the evill which by the mind is offered to the will to be chosen and performed The Efficient Primarie Cause is God both in respect of the Will and the freedome it selfe as being the Author and beginning of both as touching the naturall state thereof The neerest cause are the mind and will of man so farre forth as both by corruption of nature are averted from good and converted to evill and the vnderstanding verily proposeth and iudgeth falshood for truth and the will chuseth and followeth the evill in stead of the good c T it 1.15 1 Cor. 2.14 Rom. 8.7 Rom. 5.6 2. Tim. 2.26 The Matter as it is considered in the Subiect is the naturall or carnal man but as in the obiect it is the evill vnto which the actions of both faculties are carried Now the Evill whether you referre it to the inward or to the outwarde actions wee two wayes consider absolutely and in it selfe or Relatiuely as having reference to another thing The Evill absolutely is that which is strictly forbidden of God Relatiuely is that which is evill in the obiect circumstances and end that is which
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
one declared by the effects of both but as concerning the Object are both vniversally all Creatures even the vnreasonable which shall be freed from the servitude of corruption and generally all both Angels and Men and particularly that man of Sinne and Sonne of Perdition Antechrist e Mat. 29.32 1. Thes 4.17 Apoc. 20.12 The Forme is that whole order and proceeding of the most majesticall judgement comprehended in the very preparation both of the Iudge and of the Persons to be judged in the sentēce of the judgement and in the execution of the sentence f Mat. 25.32 1. Thes 4.16.17 The End Supreame is the glory of God himselfe and the accomplishmēt or Christs office Subordinate the iust condemnation of the wicked and the glorious felicity of the faithfull both which the infinitenesse and eternity either of joy or sorrow followeth g 2. Tim. 4 8. Particularly the State of man after this life after the time of that vniversall life resurrection and last judgement is eyther of life or death eternall Life Eternall is the life of glory wherein the Soule ioyned to our body enioyeth God for ever being advanced to the highest toppe and height of her felicity The cause of this life is God to wit the Father the Efficient the Sonne the Meritorious and the holy Ghost the sealing and applying Cause h Ioh. 14 2◠Apo. 21.3 1. Cor. 15.45 Rom. 8.11 The Matter which hath the respect of the Subiect are those good things which neyther eye hath seene nor eare heard nor can the mind of man comprehend i 1. Cor. 15 28. That which is of the Obiect are all the blessed and elect k Apo. 21.3 Mat. 25.24 The Forme is the most perfect knowledge vision and fruition of God himselfe and the exceeding felicity blessednesse of man which accompanieth the same which also consisteth both in the separation and absence of all evill things in the participation and presence of all good things both are both perfect and eternall l Apo. 22.4 Psa 7 15 1. Ioh. 3.2 Psa 16.11 The End is the glory of Gods grace and the glorifying of the elect m Apo. 21.3.5.12.11.17 1. Cor. 15.28 Death Eternall is the vnspeakeable and most miserable condition of the reprobates appointed or decreed of God whereby both their Soule and body are most justly adiudged to eternall punishments The Efficient Cause remote is God the most iust iudge the Instrumentall is Sathan the neerest is Sinne n Mat. 25.41 The Matter which hath the respect of the Subiect are Eternall punishments that which is of the Obiect are the Cursed and the Workers of iniquity o Ioh. 5.29 1. Thes 1 9. The Forme is the perpetuity and the infinitenesse of the punishments in Hell p Apo. 20.15.21.8 Esa 66.24 Mat. 4.42 The End Supreame is the glory of Gods Iustice The Neerest is the iust condemnation and punishment of the wicked OF MANS ESTATE after this Life The Part Confuting Touching the Resurrection I. THe Resurrection in the holy Scripture is two wayes taken Figuratiuely or Properly Figuratiuely eyther by a Metonymy it signifieth immortal life or by a Metaphor eyther a deliverance from danger or the regeneration of the Soules which is a spirituall resurrection and is called the First Properly Resurrection signifieth the quickning of the Bodie which shal be done at the last day which also is called the Second II. THere is one Resurrection Vniversall and Finall which no man shall escape an other Particular or foregoing whereof there are particular examples extant in the Scriptures Of the last Iudgement I. IVdgement in the Scriptures signifieth three things eyther the cause of damnation or an vniversall governement or the very Act eyther of condēnation or Iustification II. THere is a two-fold Iudgement of the Lord Particular or Antecedent When God in this life eyther defendeth his people or represseth the wicked Vniversall being the last which shall be done in the last day of the Resurrection III. THe Sonne is sayde to be the iudge of the world not exclusiuely or oppositely but by an appropriation for that by the Sonne in a visible forme the last iudgement shall be executed IIII. THe Sonne is said to be ignorant of the day of iudgement eyther because he would haue vs to be ignorant thereof or as touching his humane nature which by ordinary and naturall knowledge knoweth nothing of this matter or as touching his state of humility which as touching his voluntary dispensation hee hath taken vpon him Of Life Eternall I. THere are 3. kinds or differences of life there is a life of nature which the Apostle calleth Naturall There is a Life of Grace which the Sons of God alone doe enioy in this world there is a life of Glory which consisteth in the vision of God II. LIfe Eternall is two wayes taken Metonymically both for the way to life and for Christ himselfe Properly for the State of the blessed after this life III. THere is one Vision of God Naturall in the thinges created an other Specular or Symbolicall by resemblances and Signes an other of Faith by the doctrine and doings of Christ an other of Present sight or of glory to come when we shall see God face to face Of Death Eternall DEath is fowre-fold First Corporall which in the Scriptures is also called Temporall and the first death in respect of the wicked Secondly Spirituall and that eyther of the faithfull or vnfaithfull that of the faithfull is three-fold of Sinne which is called Mortification of the Law as it is the power of Sin of the world as the world is dead vnto them The death of the vnfaithfull is that which may be called the death of faith or of the soule Thirdly Eternall which is called the second Fourthly Civill death which of the Lawyers is sayde to be of them which are condemned to death FINIS