to the divine truth and with euery part of it selfe the other is the exquisite Phrase of the holy scripture whereby all things are written with a stile fitly tempered both according to the dignity of the speaker and the nature of the word spoken and lastly according to the condition of them to whome it is spoken From both as also from the consideration of the other causes the perfection of the holy Scripture aryseth both as touching it selfe and oppositely against vnwritten traditions As touching it selfe because the scripture doth most perfectly contayne the whole truth which is communicable the perfection springeth from principle subiect and effect From principle for whereas every principle whether of the thing or of knowledge ought to bee perfect and 〈◊〉 f Apodâ—cticae demonstratiue or true conclusions are drawn from that which is vnperfect it must needes bee that the Scripture is altogether most perfect as being the first only mediat principle of all doctrine concerning the truth g Deut. 4.2 12. ver vlt. From subiect because it hath partes both Essentiall of which wee haue spoken to witte matter and forme and also Integrall which are the law and the gospell and is all or wholy perfect both absolutely and by relation Absolutely because for substance it contayneth eyther expresly or Anologically all that doctrine concerning fayth and manners which is communicable for whereas of divine matters some are communicable and some incommunicable and of those which are communicable it is not expedient that some be communicated vnto vs in this life and yet expedient that some be wee affirme that divine matters are perfectly contayned in the Scripture because they are both to bee known h 2. Tim. 3.16 profitable to bee knowne by relation because as it hath the perfection of the whole so hath it also the perfection of the partes in the whole that is called a perfection according to Essence this according to quantity yet so that considering the seueral bounds of times every part was sufficient for the proper times thereof and all the partes in the whole are for vs. From the Effect for it maketh a man wise vnto Salvation instructeth him to every good worke and maketh him blessed by beginning in this life and by perfection in the other i Ioh. 2. v vlt. Rom 15.4 Ioh. 3.59 Neyther is it onely perfect of it selfe but also as being opposed to vnwritten traditions all which by the perfection thereof it excludeth k Gal. 1.8 By the Name of Traditions we vnderstand not in a generall signification the doctrine delivered both wayes to wit by speech and writing as very often they are taken in the Scripture and with the Fathers but in a more speciall sense for every doctrine not written by the Prophets and Apostles whether it be tearmed Dogmaticall or Hystoricall or Ceremoniall for the perfect matter of Dogmaticall Traditions which pertayne to Faith and Maners is delivered vnto vs by God in the Scriptures and those tye not vs which are delivered without the Scriptures but the generall matter of those which are Hystoricall concerning the thinges eyther spoken or done by Christ or his Apostles is perfectly contayned in the Scriptures which it behooveth vs to know for our salvation those which are delivered without the Scripture are to bee reckoned for humaine writings Of those which are Ceremoniall the Essentiall part is written downe in the word of God according to their owne kinde but the Accidental part of them which is concerning the circumstances is free and changeable The Finall Cause according to the consideration of the double Obiect is twofold the highest and furthest off is the glory of God in the maintenance of his truth The second and the nearest wherof our speech is in this place is the instruction of his Church vnto salvation The necessary means of this instruction are three the plainenesse of the Scripture Reading and interpretation whereof the one hath respect vnto the Scripture the other vnto vs and thâ— last both vnto it and vs. The first meane is the Plainenesse for the doctrine of a darke and doubtfuâ— matter neyther ought to be delivered nor can be learned forasmuch as everâ— Instruction whether it bee by the oâ—der of Nature or Doctrine is beguâ— from thinges more known but whereas there is one thing better known in respect of it owne Nature and anotheâ— in respect of vs wee consider the plaiâ—nesse of the Scripture both wayes boâ—â— in respect of it owne Nature as far forth as it is inspired of God and also in respect of our selues as farre forth as we are inspired of God for the vnderstanding of the same Of the playnenesse thereof in it selfe there are two arguments first the matters delivered in the Scriptures secondly the maner of delivering them for albeit they seeme obscure in respect of their dignity and maiesty yet if you respect the truth of them agreeable with their first patterne l 2. Pet. 1 19. if the â—â—w and the Gospell wherein as in â—e partes they are contayned m Deu. 30 11. 2. Cor. 4.3 if the â—ceeding great consent of all matters â—d wordes if lastly you respect the â—ory of God the Principall n Prou. 6.21 Effect of â—em from the vnderstanding of Docâ—ne and Salvation which is offered vnâ—o vs in the holy Scriptures it must â—edes be that it is in it selfe most perâ—ect o Ioh. 20 31. The Manner or Stile of delivering â—he matters is most applyable both 〈◊〉 the thinges themselues of which â—here is speech made and to those perâ—ons for the instructing of whome the â—cripture was delivered yeelding an â—xceeding great playnenesse both in words as also in sense and signification In Wordes for the Phrases which are proper doe shine in the proâ—riety of Wordes and those which are Figuratiue are perspicuous lights of a holy speech In Sense which of it selfe â—s one onely as being that which the â—ntention of the Speaker and the Nature of the thing signified doe import for the Schoole-men say well the p Theologiam Symbolicam non esse ArgumentativaÌ„ Figuratiue Divinity is not fitte for reasoning or disputation yet it may diueâ—sly be applyed to the vse of the Hearers q Per Anagogas Allegorias Tropologias by Mysticall Allegoricall and Mâ—ralyzing Interpretations that one onely literall and Grammaticall sense 〈◊〉 the holy Scripture neverthelesse remayning whole and entire Of the Playnenesse of the Scripture in respect of our selues there aâ—â— also two reasons the one of absoluâ— necessity because indeed the Scripture is the onely meanes and Instrument oâ— Faith for whereas knowledge Asseâ—â— and full assurance are the first beginnings and degrees of Faith these threâ— can by no meanes stand without the evident playnenes of the Scripture the other is r Exothesi from a supposition of God Promises concerning the writing of hâ— Law in our hearts and the spreading abroad or clearenesse of the Doctrine
and verity thereof The other concerning the order and Methode of our institution Divinitie wee meane not that first patterne which in God is of God himselfe nay is God himselfe for both God that which is in God is the selfe same in a simple Essence wherein by an indivisible and vnchangeable act he knoweth both himselfe in himselfe and out of himselfe all and singular thinges by himselfe but the stampe out of that former expressed and shapened by a revelation and gratious communication thereof eyther according to the vniversall nature in all men or according to speciall grace measure of the scripture in the Church Hee that would enquire the veritie hereof ought to consider two things first that it is secondly what it is That there is such a stampe of Divinity the Nature of God the light both of our owne Naturall conscience and supernaturall knowledge revealed as also the common experience of Nations and ages doe declare The Nature of God for sith hee is by all meanes infinitely good we must no way think that God wanteth a good meane to communicate good whose property it is to bee a communicator of himselfe or to communicate himselfe with other his creatures according to their condition a Mat. 5.45 The light both of our Naturall conscience by which clearely shining all men haue this setled in their heartes that there 's is a Divination and other kindes of divine communications b Rom. 1 1â—.19 2.24.25 as also of supernatural Knowledge revealed whereby wee know that whole truth to bee fully and plainely registred in the holy scriptures which was behoofefull for vs to know to our salvation Common Experience for even the Gentiles themselues being strangers from God had the Oracles of the Divell in stead of these from God rather then that they would deny that stamped Divininity or bee saide to want the same c Rom. 1.21.22.23 for hence it came to passe that whereas among the Heathen some of their Gods were thought to bee very Gods some others to be such spirites as they called Daemones the heathens Divinity was held to bee of two partes for the one treated of the Gods themselues the other of d Daemones those spirites which they called Daemones that which treated of their Gods August lib. 5. de Civit. Dei cap. 6. was held of them to bee three-sold as Augustine out of Varro teacheth to wit Poeticall Naturall and Civill that which did set forth the power of those spirites was two-fold for whereas of those spirites called Doemones some were good some evill that which discoursed of the evill spirites who were to bee pacified and appeased was called Magicke and Inchantment but the other which delighted the good with sacrifices was called Divine ministration and Expiation therefore there is a Divinity Now if you respect the true interpretation of the word it is defined thus to bee a knowledge of the Oracles or speeches of God but if the thing or matter it selfe it is a true wisedome of divine thinges from God communicated eyther by meane Naturall according to inbred principles or else by a meane more excellent according to grace supernaturall And of this Divinity wee speake in this place wee call it Wisedome by example of Scripture f 1. Cor. 26. first for the excellency of the thing as being the most certaine declarer of principles most noble Princesse of all sciences secondly for the singular meane or manner of knowing for this wisedome is distinguished from that which in the Scripture is called earthly sensuall and diuellish The subject of this Theological wisdome are matters divine both for their Nature and the manner of considering for whereas a Subiect hath two partes the one which containeth the place of the matter is called the thing considered the other of the forme and is the manner of considering it wee obserue them both in the explication of this subiect The thing considered is God himselfe and all thinges disposed vnto God that is all thinges divine eyther of their owne nature or by relation vnto God The manner of considering is proportionable to Gods truth even to the whole truth and everie part thereof alike or equally infused fitted to the dignity of the deliverer to the nature of the argument as also to the condition of those to whome it is delivered And this is the nature and verity of Divinity now wee will briefly shew the Methode of our Institution concerning the same There is a two-fold Methode of teaching the one from Principles the other vnto Principles the one a Priori proceeding from the Cause to the Effect and from the first and highest to the lowest and last the other a Posteriori proceeding from the Effect to the Cause or from the last and lowest to the highest and first The vse of the former is chiefest in sciences contemplatiue of the latter in the practicke or actiue Now whereas Divinity in both these holdeth the first principal place by reason wherof some haue distinguished it into Contemplatiue and Actiue and for that it affordeth a faculty both of knowing and doing well which is the right way of wisedome it hath fallen out that Dâ—vinity hath been handled in a diverse Mâ—thod by diverse men yet by all of them profitably and faithfully For whereas all order is taken eyther from the nature of thinges to bee considered or from our better and easier knowledge thereof Calvin Melanthon Vrsinus haue done well who observed an order of their better knowledge in a method vnfoulding by way of Analysis g Analytiâ—a in like manner Hiperius Musculus Hemingius Zanchius haue done well observing the order of Nature h Synthetiâ—a Synthesis also is contrary to Analysis beginning froÌ„ things granted to that vvhich is in question in a Method of composing and couching thinges handsomly together Wee in this our Institution will ioyne both these together borrowing i a Synthesi from the Methode of composing the disposition and k Ab Analysi from the Methode of vnsoulding the invention of the same that from both the l Systema full constitution of this body of Divinity which we haue in hand may arise Therefore by an order Syntheticall as wee tearme it wee will begin from the first Principles that by the Means wee may come to the last but we wil set downe a declaration such as wee call Analyticall of the first middle and last thinges first in teaching the truth by way of confirmation then in reproving the falshood by way of confutatioÌ„ that by the helpe and benefite of the Definition of every point of Divinitie and by the Analysis of the same through the causes thereof but this by the Appendix or addition of the generall solutions which wee will lay vnder every place or point and set against the principal arguments of our adversaries especially Bellarmines this is our Methode THE FIRST Booke of the Principles of sacred
Diuinity CHAP. I. ALL Sciences haue their proper principles aboue which as being those that cannot be demonstrated and are immediately the first wee may not ascend but among many sciences that is the more perfect which is or commeth of the superiour 〈◊〉 Principles and that the most perfect which resolveth a matter into the first Principles which depend not vpon any former of which sort Divinity alone is For the principles of other sciences are not simply the first buâ— onely in their owne kinde because indeed in their owne science they haue no other Former but there ought not to bee any other Former Principles of Divinity neyther in it selfe nor out of it selfe to wit neyther any Principle of being nor any principle of knowing For there are two Principles the one of the thing the other of knowledge those out of which other things are produced these on which the knowledge of other thinges doe depend both these a Analogiâ—e proportionably are of vs to bee considered in Divinity for the true exposition of the word intimateth vnto vs those two beginnings to wit God and the Word God is the Principle of being and the first cause of Divinity from which both the end of Divinity and the means vnto his end doe spring the Word is the principle of knowing by which the end of Divinity and the meanes vnto it may be knowne Both the principles are immediatly 〈◊〉 the first God is a Principle immediately first because nothing was beâ—â—hâ—â— the word is a principle imâ—ediately first because nothing was â—poken before it which two though â—hey goe together in dignity and office of beginning yet in the course of order in the manner of doing and in â—he producing of the effect they are distinguished and are mutually each to other subordinate for God first mediately speaketh vnto vs in the worde then the Worde mediately bringeth vs vnto the knowledge of God which knowledge sith it is entended to be the principall and proper subiect of whole Divinity the meane thereunto subordinate which wee called the Word ought first to be knowne Of the Word of GOD. The parte confirming CHAP. II. THe Primary Principle of Divinity for dignity is God but for the order of better knowledge the wordâ— is the first The word we vnderstand 1. Enâ—â—tiatiue or which is vttered whereby God hath communicated with man eyther specially through Revelation by Oracles visions or dreames or generally through a liuely tradition oâ— doctrine from hand to hand or through a more excellent manner by the Scripture The same wee thus define It is at holy Instrument concerning the truth necessary a Rom. 15 4. 1 Tim 4. â— Ioh. 5.35 to salvation faithfully and perfectly written in the Canonicall b Rom. 1. 2 Pet. 1.19 2 Pet. 3.15 16. bookes by the Prophets and Apostles c 2. Tim. 3 16. as the Secretaries of God for the healthfull instruction of the Church d 2. Pet. 1 22. Psal 1 19.1 1. Tim. 4 13 16. Wee call it an Instrument both in respect of the Covenant whereof God would haue an Instrument to be made and by a renued contract publikely to be registred as also in relation to another thing as in the proper vse and office thereof because the holy Scripture is not for it selfe but as the manner of â—struments is for another thing the â—hority perfection perspicuousnes â—d vse of this Instrument shall be made â—dent by a Methodicall e Analyst resolution the causes The Cause Efficient of the Scripture God f 2 Tim. 3.16 2 Pet. 1.21 the Father in the sonne by the â—rit for the same hath the Father layed â—en to the Church by the word Enunâ—tiue and by the workes of grace â—wer generally and specially ordinaâ—y and extraordinarily g Heb. 11. the Sonne â—th both wayes confirmed it in the â—ew Testament h Heb. 1.2 the holy Ghost seaâ—th the same in the hearts of the faithâ—ll by the word inwardly testifying or 〈◊〉 an inward Testimony i Esa 59.21 Ioh. 14.26 the Scripâ—re then is diuine by originall and by â—e things thereof both Essentiall and â—aturall as also assumed By Originall because every knowâ—dge of truth is from the first truth â—hereof the Scripture is an instrumenâ—ll badge and as it were a shapened â—mage hence it is that God both â—mmediately with his own finger wrote the Decalogue in Tables and k Exod. 34 27. mediately by servants as his l Actuaâ—ios Taâ—ulaâ—ios Notaries and publicke pennemen commaunded that whole m Systema compacted body of holy scripture with every part thereof to bee written n 2. Tim. 3.16 Insitis Adsitis The scripture also is divine for the matters both put therein and put thereto for both the Essentiall parts thereof are divine in matter and forme and the end divine also as hereafter shall bee declared yea and the apparant signification and demonstration of the Spirite and presence of God very antiquity the invincible force of the truth and many other pointes doe witnesse the same to be divine now it must needes bee that the Scripture which hath God to be the author hath also divine authority Further this authority is two wayes considered first in it selfe secondly in respect of vs the authority of the Scripture in it selfe is divine if we consider the cause subiect and certainty of doctrine The Cause because the authority of the Scripture is as great as that of the holy Ghost o. 1 Ioh. 1 9. who endited both the matter and words thereof and whose Prophets and Apostles were onely the Amanuenses pennemen p Ioh. 14.16 The Subiect for whereas there is wont to be a double respect of testimonies concerning the authority of a thing one from the power or efficacy of him that witnesseth the other from the Nature and property of the Instrument the Scripture in respect of the thinges whereof it is the Instrument hath an exceeding great and infallible authority q Heb. 4 12. The certainty of doctrine which the Scripture hath from God by Vertue Verity and Complement by Vertue because he hath confirmed the same both at all times with his spirit and at convenient tyme with his workes of grace and power r 1. Thes 1.5 by Verity because it contayneth the whole truth communicable in it selfe both alone and perfectly Å¿ 2 Pet. 1.19 By Complement because as in substance so also in event all thinges are most certaine and most true in the Scripture t Mat. 24 35. Now in respect of vs or vnto vs the authority of the Scripture is divine by the testimony of God both particular and generall Particular because God hath both publikely testified that soveraigne Authority by ordinary and extraordinary meanes and privately sealed it by his everlasting spirite in the conscience of the godly u Ioh. 1.37 5.6 Generall because first God vsed the vndoubted Ministery of his servants as fiâ—te
Notaries which went between God speaking and the Church which hee speaketh vnto for the perpetuall verity of the thing x Eph. 2.20 Secondly commeth the consent of the Cannon of the Law with the truth Thirdly the assent of the Church which hath allowed the Scripture delivered of God receyved kept and delivered the same by the vse and exercise of Gods Ministery and of Ecclesiasticall Discipline which dependeth thereon Which authority of the Church is secondary not to establish but to testifie thâ— authority of the Scripture for both are to bee acknowledged yet in theyr degree and order for that of the Scripture is Primary sound and essentiall but that of the Church is subordinate accidentall and altogether ministeriall The Materiall Cause of the holy Scripture arâ— divine matters revealed to our salvation according to our capacity and registred in the Canon Wee call the Canon the doctrine that is contayned in the Bookes of both Testaments the forme whereof internall is the vnchaungeable trueth of God but the externall is the holy Scripture the most absolute Symbole of the same for God hath vsed and sanctified the Instrument of the Scripture as it were the Index or declarer of that Essentiall Canon and the truth of the worde for the approving of the truth as it were in a certaine state or habite of an externall forme that by divine ordinance it might bee the Canon of our faith and life as a right even measure both whole and perfect The nature and office of this Canon come now to be declared The Nature for whereas even vnto this day there hath beene a threefold Canon in the Church the one divine the other Ecclesiasticall and the thirde false how the Canon properlie called divine may be distinguished from the Ecclesiasticall and both from the false it is very needefull for vs to discerne first by the partes thereof secondly by the manner of delivering thirdly by theyr proper conditions Wee devide the pattes of this Canon into the bookes of the olde and new Testament according to those two severall times of the olde and new Church The olde Canon is that which being receyved from God the auncient Church of the Iewes kept and next after delivered from hand to hand to theyr posterity by Gods appointment the bookes whereof are reckoned to be 22. by the Iewes but more distinctly by vs 39. and are divided into three rankes the first contayneth the fiue Bookes of Moses the second contayneth the bookes of the Prophets both hystoricall and propheticall whereof some were published before the Captivity to wit the booke of Ioshua Iudges Ruth two of Samuel two of Kinges being hystoricall Esay a good part of Ieremie and the nine lesser Prophets being Propheticall Others were in the time of Captivity and after as Esdras Nehemias Ester which are hystoricall some part of Ieremie Ezekiel Daniel and the three last of the smaller Prophets which are Propheticall the thirde contayneth holy writings before the Captivity Iob the greatest part of the Psalmes the Proverbes Ecclesiastes the songs of Salomon in and after the Captivity the two bookes of Chronicles The New Canon is that which the christian church had more largely since the time of Christ and the Apostles the substance of which Canon is the word by Christ vttered and the thinges which hee did the most faithfull hystory whereof is contayned in the fower Evangelists the examples in the Acts the y Exegesis exposition in one twenty Epistles the Prophesie in the booke of Revelation The manner of the delivery of both the Canons varyed according to the times of the church and persons the internall forme that is the vnchangeable word of God remayning stil the same for as for the time being the law or the bookes of Moses were the Canon in the church so also after Moses that which was added thereunto was the z Exegetica fuller exposition of that Instrument or canon The conditions of this Canon properly called divine are two the one that it contayne in it selfe the truth or haue the expresse forme of the word of truth the second that it bee delivered ruled and sanctified by divine authority to the end it might bee a Canon for vs in the church the latter of which conditions can never bee pluckt away from the former Now God hath sanctified these forsayde bookes to the ende they might be a Canon in the church partly after a generall partly after a particular manner after a Generall manner because God hath approved and confirmed the Bookes of both Canons not onely by the testimony of his spirit but also by the consent of the Canon and testification of the church after a particular manner because God hath specially sanctified the Bookes of the olde Canon to wit Moses his fiue Bookes with his speech miracles signes and events the bookes of the Prophets and holy writings before the captiuity with the extraordinary signes of a cloud and smoake in the Temple g 1. Kin. 8.10 Leu. 16.2 as also of Gods answere by the Ephod Vrim and Thumim h Exod. 28 30. after the captivity with singular testimonies of eventes the bookes also of the new Canon God hath sanctified singularly both by his sonne made manifest in the flesh as also by his wordes and deedes c Heb. 1.2 and by the Ministery of his Apostles which was most effectuall in signes powers miracles d Mat 3.5 pag. 13. And these are the partes manner and conditions of the divine Canon The other Canon is Ecclesiasticall which neyther contayneth the truth perfectly in it selfe nor was sanctified by God in the Church that it might bee a Canon of doctrine and faith and therefore is called of the Greeke fathers a second or inferiour Canon To this Canon belong the Bookes Apocryphall eyther wholy so as the thirde and fourth of Esdras Tobit Iudith the two bookes of the Machabees the booke of Wisedome Ecclesiasticus or being e Appendices additions to the canonicall as Baruch the prayer of Manasses and those which are added to Daniel and Esther these although they be taken into the Canon Ecclesiasticall yet by evident meanes that is by faith order and vse they were of the Fathers lesse esteemed then the bookes of that divine Canon whereby though abusiuely they were called Canonicall to witte by custome yet properly they were distinguished in the church from the canonicall by the name of Apocrypha The False Canon is that which after the Authority of the Apocrypha bookes grew greater was constituted by humaine opinion The office of the Canon is twofold the one is to teach the truth the other by this rule of truth to decide al controversies concerning Religion for it is the prâ—per Iudiciary voyce and sentence of the holy Ghost that soveraigne inward Iudge from which wee may not appeale The Formall Cause of the holy Scripture is twofold inward and outward the one is wherby the Scripture is proportionable
oâ— the Gospell Å¿ Esai 59.21 Ier. 31.31 of which promise there would be no accomplishment vnlesse the holy Scriptures which exhibite â—â—to vs the summe of the Law and that â—â—ctrine were evidently playne in all â—â—nges which are necessary vnto salâ—â—tion but as there are degrees and â—â—pediments from the flesh of the feeâ—â—â—g of this faith and promise so are â—ere of this playnenesse in the regeneâ—te whence it is that neyther all â—ings are cleare perspicuous to each â—â—rson alike nor each thing to all perâ—â—ns equally yet to all and singular perâ—â—ns sufficiently vnto saluation accorâ—ing to the measure of Fayth and diâ—â—ne illumination The second meane of Instruction is â—â—e Reading of the holy Scripture â—hich is necessary to all and singular â—odly men First for the precept seâ—ondly for our salvation thirdly for â—e edification of others the consideâ—ation of the precept is declared in the â—criptures two wayes expressiuely t Ioh. 1.39 Aâ—alogically and by consequence beâ—ause in the Scripture God speaketh vnto all therefore by the same â—ight the doctrine of the Scripture is common vnto all also the end of thâ— Scripture is to be the power vnto salvation to every one that beleeveth with many other arguments which from the force of ConsequeÌ„ce may be drawn but whreas the point of our Salvation iâ— perfectly expressed in the scripture the coÌ„mon Edification of others commendeth vnto vs the reading of the scripture as the study diligence duty of attayning the same for sith we are bound to instruct others as in life so also in doctrine wee needes must learne those thinges in which we haue a rule both in life and doctrine written down most perfectly The third meane is Interpretation whether it bee of publicke or private authority the first beginning whereof is the holy Spirite the manner is the truth the rule is the Scripture the vse is Charity now the meanes which are Principall are a continuall collation of the holy Scripture with Scripture the consideration of the Essentiall pointes of a place that is both of the intention of the Speaker and of the nature of the Word spoken The Analogy of Fayth that all thinges bee expounded according to the truth of the Principles 〈…〉 in Divinity but those which are secondary are these the practise of the Church the decrees of the founder Councels and the expositions of the Fathers to all which so farre place is to be given as they consent with the Scripture and Analogy of Fayth OF THE WORD OF GOD The Part Confuting COncerning the truth of the Scripture we haue already spoken in an explication of the Definition by causes a Analytica by way of resolution now for the truth thereof wee will briefly speake against the obiections by an Appendix or Addition of generall solutions and distinctions following the order and methode of the Causes already declared DISTINCTIONS FOR THE Authority of the Scripture against COSTERVS Ench. Lib. 2. Cap. 2. I. There is a double consideration of the Church and the Scripture the one common in respect of the Author the other singular in respect of the Authority which the Author hath put into them God is the Author of both whether mediately or immediately but the Authority from God is diverse that of the Scripture is principall and formall but the other of the Church is secondary and ministeriall II. THe Scripture is two wayes considered eyther according to the substance of the Word principally or according to the manner of Writing Secondarily in that the Scripture is more ancient then the Church as by which the Church was begotten or generated III. SOme thinges are required for the confirmation of a thing absolutely and of it selfe and some by accident and for another thing if the Scripture neede any confirmation of the Church it needeth the same by accident not of it selfe and therefore the confirmation of the Church belongeth not to the Cause Efficient but Ministeriall IIII. IN causes coordinate those which are inferior and latter cannot obtaine the force and faculty of others which are the former Now every Authority of the Church is subordinate yet the vse of both is very great of the Scripture as the meane principal to beleeue of the Church as the meane outward and ministeriall V THere is one corruption of wordes and certaine particular places through the blemish where of the principall parts cannot bee corrupted and there is an other corruption of the essentiall partes of the Scripture the former if any hath happened vnto the Scripture for the latter we vtterly deny is not the corruption of the Scripture but was caused eyther by the naughtinesse of some other or through the infirmity of the church or through the particular ignorance of them that were of the houshold The places of Scripture which COSTERVS wresteth are these Iohn 14.16 I answere that is badly transferred to the church generally which is spoken of the Apostles particularly for the testimony of these is immediate blamelesse and extraordinary but of it mediate weake and ordinary Luke 10.16 I answere that which was spoken concerning the office of the Church in respect of Ecclesiastical censure and discipline is not to be restrayned vnto the office of the same in respect of doctrine 1 Timoth. 3.15 I Answere the prayses which in the Scripture are given to the Church declare the Ministery and not the authority of the same as beeing that church which should keepe the b DeposituÌ„ pledge of the truth committed vnto it as the house of God should set it foorth as a pillar whereon it hangeth and in that pillar should keepe it vnmoueable as the ground therof Basis Distinctions for the Canon against Bellarmine 1. Tom. Lib. 1. Cap. 7. vnto the 16. THe Obiections which are wont to bee brought against the Canon are eyther those which are alleadged against all the bookes of the Canon generally or against every one particularly of all these the solutions are generall I. The Councels which haue their Canons concerning the canonicall and Apocryphal Bookes are eyther ancient or latter the ancient are eyther c Oeconomica generall the credite of which is the worthier such is that of Laodicea celebrated in the three hundred yeare after Christs birth which with vs acknowledgeth the selfe same Canon or Provinciall as that third of Carthage celebrated in the yeare fower hundreth having no authority not onely because it is particular but also because it is convinced of error by the former generall of Laodicea Againe the latter are that of Florence and of Trent of which there is no authority but because they are too late as also because they are papish and tyrannicall II. T Hese tearmes or Epithetes holy Divine and Canonicall are so called eyther properly in very deede and according to the truth or by a certaine similitude that is from the opinion and ordinance of men according to a certaine resemblance and in both significations
they are taken with the Fathers in generall in the former when they treate of the bookes truely canonicall in the latter when of the Apocryphal III. IT belongs vnto him only to prescribe giue and maintaine a Canon in the church who is the Author Lord and Preserver of his Church IIII. NEyther doth the Apocryphal confirme the authority of the Apocryphal nor the Councels of Florence and Trent nor the Ecclesiastical reading nor lastly the Fathers eyther by citing of places out of the Apocryphall or intitling the Apocryphal with the name of holy Scriptures for the Canon of ecclesiasticall reading is one and the Canon of saith is another Distinctions for the perfection of the Scripture VVHereas our Adversaries are wont to bring two kinde of Arguments against the perfection of the Scripture the one against the necessity the other against the sufficiency thereof wee will treate of both together Against Bellarmine 1. Tom. Lib. 4. Cap. 4. I. THere is a two-fold necessity the one absolute the other by an d Or supposition Hypothesis or something is sayed to bee necessary two wayes eyther as the Cause or the e Concausa Fellow-cause the word of God revealed is simply necessary to all men as the cause but the Scripture as the Fellow cause Now it followeth not thus to conclude the Fathers vntill Moses vsed the necessary cause without this the Fellow-cause therefore we may for a conclusion drawne from the change of time is deceitfull II. A Tradition onely is sayed to haue beene eyther b After a sort or in part Simply or Absolutely secundum quid that 〈◊〉 without the Scripture and so wee confesse a tradition to haue beene vntill Moses or simpliciter and that we denie for they had in stead of Scripture other innumerable Principles and Ruâ—diments III THe whole is sayde to be two waies eyther according to quantity or according to the perfection of the Essence thereof All the Bookes severally are sufficient in their owne Essentiall â—erfection though according to their â—ntirenesse and quantity they haue not the sufficiency of the whole but their owne IIII. THese Bookes which perished eyther were not Canonicall or their substance is found in those which are Canonicall V SOme precepts of God are expressed and manifest some other inwarde and hidden God commaunded his Word to be written downe both by the inward inspiration of the spirit generally and therefore is sayde to bee inspired i Divinitus of God as also expresly to certaine persons in particular k Reu. 1.11 Apoc. 1.11 VI. ALL thinges are contayned in the Scripture eyther expresly or Analogically so what wee are to thinkâ— of Women not circumcized of Infants dead before the eight day of the Gentiles saved we may know out of the Scripture Analogically VII A Principle of a Principle cannot be had nor ought to bee sought Now the Scripture is knowne to be divine not from Tradition but first from the inward testimony of the spirite of Christ secondly from the testimony of the Apostles as the publicke Notaries in the Church Thirdly from the testimony of the Scripture as a divine Instrument and lastly from the â—â—stimony of the Church of God openâ— and as it were in a pillar setting â—rth the testimony of the Apostles and â—f the Scripture VIII THe Scripture is not doubtfull in it selfe but vnto vs by accident and â—ther seemeth so to be through the corâ—uption of our vnderstanding but God 〈◊〉 an infallible Interpreter of the same â—y his Spirit and word written and â—f this divine tradition wee haue need â—r the vnderstanding of the Scripture or those things which it behooveth vs â—o know concerning the equality of â—â—e persons the proceeding of the Spiâ—ite originall sinne the descension of Christ into Hell are sufficiently declaâ—ed in the Scripture for our Salvation IX THose thinges which are spoken concerning the Virginity of Marie afâ—er the birth of Christ the Passeover to be celebrated on the Lords day the l Paedabaptismo Baptisme of Infantes and Purgatory eyther are not necessary as the first and the second or are found Analogically in the Scriptures as the third or are false as the fourth The Places which are cited by Bellarmine against the perfection of the Scripture 1. Tom. Lib. 4. Cap. 5. are these Ioh. 16.12 Ans The Place treateâ— of speciall thinges the knowledge oâ— which is infinite which therefore alsâ— are expressed in the Scriptures not iâ— particular and one by one but bâ— Word and in generall or else oâ— those thinges the Revelation whereof according to the dispensation oâ— time Christ would defer vntill thâ— time of that extraordinary and visiblâ— communicating of the holy Ghost 1. Cor. 11.2 Ans In the holy Supper of the Lord two things concurreâ— the very substantiall thinges of the Supper to wit the matter and forme seâ—â—ndly the meere Ceremoniall thinges the Rites Those are of themselues â—â—cessary and were most faithfully deâ—ered by the Apostles but these 〈◊〉 after a sort m SecunduÌ„ qu id for that which is morall 〈◊〉 them is necessary and therefore â—ly written downe of the Apostles â—t that which is Ceremoniall onely is 〈◊〉 Indifferent n Adiaphoâ—um and left free to the â—hurches 2. Thes 2.15 Ans The Word of â—â—adition is Equivocall for eyther in â—enerall it signifieth every doctrine â—owsoever delivered by Word or Wriâ—g or it signifieth in Particular or â—ppositely that doctrine which is not â—itten in the first signification the â—postle taketh it and not in the seâ—nd 1. Tim. 6.2 2. Tim. 1.13 Ans â—hat the pledge and patterne of wholeâ—me wordes cannot be otherwise exâ—ounded then of the Scripture it selfe â—nd the substance of christian doctrine â—ll the circumstances of the place doe teach 2 Ioh. 1.2 Ans That kinde of reasoning hath no consequence which is drawne from particulars eyther deedes or rytes which it was not needefull to expresse in writing but the case is altered concerning the very substance of the doctrine of Faith Distinctions for the playnenesse of the Scripture against Bellarmine 1. Tom. Lib. 3. Cap. 1. I. THe clearenesse or obscurity of the Scripture is two-fold the one to vs partly through the Nature of the thinges partly through our owne infirmity the other in manner and meane of the Scriptures every obscurity whereof mention is made among the Fathers is not of the Scriptures but eyther of the thinges in the Scripture for the maiesty therof or else ours who without the inward light of the spirite cannot know them those thinges which wee know wee know onely in part and after an vnperfect manner II. THe matters of the Scripture though for their maiesty they are vnto vs obscure yet as they are proposed vnto vs in the Scripture they are not obscure for the manner of speaking is every way perspicuous neyther is there in the Scriptures eyther any contrariety or ambiguity or falshood nor doe the speeches which go e
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
Godhead are of themselues God but most properly it is sayed to bee common to the three persons not as the vniversall to the things singular not as the accident to the Subiects not as the cause to the Effects not as the whole to the partes Lastly not as one thing to others but as the thing to his proper manners which are in the thing for the persons are the manners of subsisting or divine Essence from which they are distinguished not by the respect alone nor by the reall distinction but by the degree and manner of the thing The name therefore of persons which was vsed of the Fathers against Sabellius as also the name both of Essence against Samosatenus and of both against the Arians signifieth three thinges first the Individuum it selfe or singular thing subsisting intelligible incommunicable and not sustayned of another secondly the very propertyes of every Individuum by which they are distinguished from others and which also the Schoolemen haue called Principia Individuantia lastly these both together they are called subsisting Individua together with theyr properties and the manners of being because they signifie nothing else then the Essence subsistâ—ng in some one Individuum and by the property thereof severed and limitted These persons are three the Father the Sonne and the holy Ghost f Esa 63.7.8 Mat. 3.16.17 Ioh. 15.26 distinct not by degree state or dignity but by order number and the manner of doing By Order for the Father is the first person of himselfe not of another not in regard of Essence but in regard of person existing g Ioh. 5.7 1. Ioh. 6. the Sonne is the second in respect of person in deed of the Father existing by eternall generation of which as the truth is i Hyperphisica supernaturall so likewise is the manner vnspeakeable but as touching his absolute Essence he â—s of himselfe and God of himselfe the holy Ghost is the third coeternally proceeding and comming forth from the Father and the Sonne in regard of person but God of himselfe with the Father and the Sonne in regarde of Essence By Number for they are among themselues truly distinct and every one by themselues subsisting for the relations of the persons are incommutable and incommunicable the Father the Sonne and the holy Ghost which are not names of Essence but of relations and persons and the properties which from thence flow and come forth distinguish the persons among themselus to witte paternity or a not being begotten a beeing begotten and a proceeding which are works k Ad intra ad extra from within and divided that is proper to every person incommunicably By the Manner of doing for even in the workes from without which are Indivisible the persons indeede worke the same thinges but not after the same manner the Father createth the Sonne redeemeth the holy Ghost inlighteneth in respect of the cause the effect or absolute finishing equally and inseparably but in respect of the bound distinctly or severally These three persons are God three in vnity vnconfusedly and one in Trinity Indivisibly that the Father is God all men confesse That the Sonne is God three things do proue the equality of divine essence with the Father divine names and the essentiall proper things of God The Equalitie both Christ proveth Analogically by his workes l Ioh 5.18 and Paul layeth it downe expresly m Phil. 2.6 Col 2.9 as also very many places of the olde and new Testament n Parallelorum mutually compared together doe confirme the same The Divine Names which are attributed vnto Christ are all those which are sayed to bee of God essentially whether properly he be called IEHOVA p Esa 43. or commonly hee be called GOD. The Essential proper things of God which are attributed vnto Christ are eyther divine q Esa 9.6 properties as Eternity r Idiomata vniversall presence omniscience Å¿ Apoc. 1.17 omnipotency t Mat. 28.20 or divine workes as of Creation u Apoc. 2 23. Redemption x Phil. 3.21 Miracles y Io. 5.46 or divine worshippe as Invocation Faith z Ep. 1.1.2 That the holy Spirite is God the selfe same course of Argumentes doth proue the equality Christ prooveth a Mat. 8.2 the Divine Names which are attributed vnto him are both that proper name of IEHOVAH b Phi. 2.10 and the common of God and others c Ioh. 15 6 the same proper thinges are attributed vnto him in the Scripture whether they bee the very properties as eternity d Act. 1.16 vniversall presence e 1. Cor. 3.16 Act. 4 24. Inscience f Heb. 9.14 omnipotency g Rom. 8.9 or divine workes as of creation h Ioh. â—4 26 of redemption i Heb. 3.7 of miracles k Iob. â—6 15. or divine worship l 1. Cor. 2.10 Rom. 1.5 Mat. 28.9 And these three persons are one God for although personally the Father be one the Sonne be another and the holy Ghost another person yet Essencially the Father is not one thing the Sonne another thing and the holy Ghost another thing The truth and perfection of this both Vnity and distinction is seene in the knowledge of the Attributes or proprieties both of the Essence and the persons We call the Proprieties of the persons those m Characteristica Idiomata marking Idiomes or limiting Attributes which comming from the persons are not onely limited in the persons but also doe limite the persons both in themselues among themselues for wee consider as it were a double respect of those vnto the persons the one personall the other Notionall both in relation but in a diverse manner and degree The Personall respect is in those properties which together note indeed a Relation yet especially according to the vse which they haue obtayned in the holy Scriptures and among the Doctors of the Church they note and point â—ut the very subiects l Hipostases or subsistings as â—re the names of the persons the Noâ—ionall respect is in those properties which are called Notions or Relations â—he vse of which is in relation alone as â—re the names of Generation Nativity procession The Properties of Essence wee call Attributes in God Essentiall to God whereby both the verity of the Essence clearely appeareth in it selfe and is distinguished from others yet so that they really differ neyther from the Essence nor among themselues not from the Essence because they are so in one Essence as that they are the very Essence for God is a simple working power not among themselues for that which is in God is one and from the first vnity every difference and every number ought vtterly to bee farre away But because they differ neyther from the Essence nor among themselues they are no meane qualities betweene power and act but they are in God most inward actuall perpetuall 〈◊〉 from his forme act essentiall whence it is that
the Salvation of the Elect. Of CREATION the Part Confuting Distinctions for the Cause Efficient I. CReation is sayed to bee eyther properly concerning the work of the first bringing forth of thinges or Metaphorically of those things or works which are of no lesse vertue and power both wayes it is attributed to God alone II. THose things are created which are made of no substantiall and materiall beginning but those things are generated which are made of a fore-being matter the Creation of God is by himselfe but the generation of nature next after God III. NO things being apt to generation or corruption which are brought forth of God by second causes coÌ„ming between are properly sayed to be created because to be created is immediately to be brought forth of God IIII. CReation is two-folde Actiue and Passiue the one sayeth that there is a divine Essence and that the Creature cannot exist vnlesse hee put the case that there is a divine Essence the other sayeth that the Creature was really brought forth by God and noteth withall a creating Essence V. TO Create and to make differ because that more strictly taken signifieth of nothing to make somewhat but this more generally importeth not that onely but also to bring forth somwhat out of a matter lying and being before VI. THe thinges themselues and the nature substance of them ought to be distinguished from the evill that comes vnto them and from the Accidents of the thinges and substances For the MATTER I. THere is one respect or maner of the Primary Creation another of the secondary wherefore that generall u Classicum Alarme of the Philosophers of nothing nothing is made may be fitted or applied to the estate of bodily things but cannot bee opposed to the Creation II. NOthing is sayed to bee eyther privatiuely or Negatiuely Negatiuely of the Primary Creation Privatiuely of the second For the FORME I. THe signification of beginning is threefold for it pertayneth eyther to the time or to the thinges and causes or lastly to the order but it is taken in the first signification when wee treate of the beginning of Creation II. THose thinges which of Moses are written down of the forme and order of things created are not to bee taken Allegorically but Physically or Naturalâ—y OF PROVIDENCE The Part Confirming CHAP. IIII. ANd this is the beginning both Primary Secondary of things created acording to their nature now followeth the powerfull coÌ„servation of the same and the most wise ordering of them vnto their end which by the vse of the Scripture and the Doctors of the Church we call Providence Now whereas a double part of this Providence is wont to bee discerned and distinguished the one of decree according to the eternall fore-knowledge and fore-appointment of all thinges in God the other of Execution according to the externall Administration of the same in time and wheras also the consideration of the former properly pertayneth to Predestination which is a kind of Gods operations Immanent wee in respect of this latter doe here consider and treate of Providence properly so called This Providence then is an outward and temporall action of God whereby he keepeth all and several things which are and disposeth â—ll several things which are done to that end which hee hath determined according to the liberty of his will and that to the end hee might in all and severall things be glorified The Efficient Cause of this Providence or governement is the same which is of Creation sith the one and the self fame beginning is of both from by which all things proceed are conserved to witte God the Father Sonne and holy Ghost a Psal 32.13.15 139.78 Ioh. 12.34 The Father or the loue and goodnes of the Father is the first beginning cause The Sonne in that he is the wisedom and word is the working causes The holy Ghost in that hee is the vertue and power of the Father and the Sonne is the finishing cause The nature of God teacheth this whose presence power operation the scripture coÌ„mendeth in both works b Psal 9 4.8 Mat. 10.29 Ier. 10.23 Prou. 6.19 Esa 45.7 coÌ„mon Nature testifyeth it which as the commoÌ„ Instrument of God being stirred by that vniversall beginning stirreth and being moved moveth it selfe and al things according to it selfe Our nature together witnesseth and feeleth it because as in himselfe we haue our being so in himselfe also we liue and are moved c Act. 17.28 And the operatioÌ„s of this efficient cause are according to degrees distinguished now they are distinguished by a threefolde order maner The first is of Conservation the second of Governing The third of Ordayning to the end of which more at large in the formall cause of providence The Matter about which Providence is imployed according to the twofold consideration of the things which are subiect vnto it may be distinguished two wayes one way in respect of those things which are another way in respect of those things which are don for after both wayes respects all and severall things are ruled by Gods provideÌ„ce The things which are ought three wayes to be distinguished first according to their nature secondly according to their Accidents thirdly according to their vse Of the nature of things whether it be that superior or inferior wherof wee treated in the place of creation there is a double knowledge the one common and according to their natural form or kind the other singular acording to the d Individua things theÌ„selues as they are indivisible The Accidents whatsoever they are are either of common nature in its beginning perfection or of singular nature in the defect and condition thereof f Agnata besides the course of nature Of things according to their vse there is a twofold distinction for eyther they are the ends or the means vnto the end but the ends are some furthest off and some intermediate vnto the same the meanes are severally known two waies first after the manner of doing for some are ordinary some extraordinary and both ordained to their proper ends Secondly by the quality and essentiall condition of them for some are necessary and some contingent Of those which are necessary there are two kinds for some are by themselues absolutely necessary by a necessity of the Consequent as they call it and some by the cause from a g Ex Hypothesi Supposition by necessity of the Consequence Those which are absolutely necessary when we treate of things created we distinguish by two degrees The first is in the first and common beginning of nature first by themselues and by all things necessary as when wee say that twice two is foure which vnchangeably and by an infallible necessity are true The other degree of necessity is from nature out of it owne inward beginning whether materiall as when we say that every thing compounded of contraries must necessarily perish
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
II. THe Calling which is common to all by naturall Grace is wrought by God according to the a Esse naturae being of Nature as the Schoole-men speake generally but that which happeneth to those that are called Supernaturally is concluded in two partes for it proceedeth generally from the caller belongeth particularly to the called III. THe Formall of the calling ought to bee distinguished from the Materiall thereof because the Subject of that is particular but the Subject of this belongeth to all men alike OF MANS IVSTIFIcation before GOD. The Part Confirming CHAP. IX THe Second degree of Application which is here made on the behalf of God is Iustification It is needefull that the verity of this Iustification bee declared two wayes by Anotation of Words wherof there is vse in the explication of this doctrine as also by definition of the thing it selfe according to all the causes The Words whose doubtfull signification is to bee taken away lest they should in the doctrine it selfe breed any difficulty are chiefly two Iustice and Iustification Iustice which indeede is of the Person is two wayes vsually considered one way in the manner of quality or Inherence and it is the obedience of the Law which wee performe to it the other in manner of Relation or Imputation and it is a gracious giving of another mans obedience for vs performed that is called the righteousnesse of the law or Works this of the Gospell or Faith that is in the person subjectiuely this of the Person by Grace of Imputation It is needefull that both bee distinguished because there is a diverse vse of both of this in the Private and inward court of the conscience before God of that in the publicke and outward Court of christian profession before men Iustification generally considered is the very application of righteousnes but specially if wee treate of righteousnesse inherent it is the effecting of a certaine habituall holines in man which signification is most vnusuall and vnproper if wee treate of the righteousnesse of Imputation it is a gracious Imputation of another mans righteousnes by faith and so an absolving of a man before God And this signification as most proper and vsuall both the common custome of tonges a Idiotismus the proper phrase of the holy Scriptures doe confirme The common custome of tongues for as with the Grecians to justifie hath two significations besides or without the doctrine of Iustification the one to judge and pronounce one just by publicke judgement the other after the cause is judged judiciously to punish one so that there is the same vse of the word with the Hebrewes two things doe most evidently proue first the direct and most frequent vse of that word in court or pubilcke judgements causes and actions b 2. Kin. 15.4 Deut. 25.1 Esa 43.9 secondly the manifest c Pro. 17 15. Esa 50.8 Rom. 8.33 â—4 opposition of condemnation and justification as being contraries d Antithesis And in this signification the word to Iustifie commonly importeth three thinges To absolue a person accused e Esa 5.23 Exod. 23. Luc. 7.29 to iudge one for righteous to giue a testimony to one already Iustified as also rewardes which are due to the iust and innocent If you respect the proper phrase of the Scripture by iudiciall proceeding it proposeth the whole doctrine of Iustification this the Phrases of speaking which the Scripture vseth as also that whole manner and course of our Salvation which it describeth doe proue The Phrases which in this point the Scripture vseth do proue some by way of deniall that hee which is iustified is not condemned not iudged and that sinnes are not imputed vnto him f some by way of affirmation doe proue that hee is made iust is freede from the accusation and condemnation of the law that righteousnesse is imputed vnto him c. g Rom. 5.18 8.33 The whole course and manner of our Salvation is fully performed as it were by two degrees by the knowledge of our misery and the trust of Gods mercy Of our misery there are three partes the Offence the Guilt and the Punishment Of Gods mercy there are three opposite parts the foregiuenesse of the fault the absolving from the guilt and the freeing from the punishment That whole course or proceeding froÌ„ our misery to Gods mercy is caled IustificatioÌ„ by a signification taken from common pleadings h Forensi or from the Lawyers Iustification therefore is properly a free iudiciall action of God whereby hee iudgeth the elect in themselues subiect to the accusation and malediction of the Law to bee iust by faith through Christ by imputation of his righteousnesse vnto the prayse of the glory of his Grace and their owne salvation i Rom. 3.24.25 That this definition might be rightly vnderstoode it is needefull that the Causes which are orderly noted in the same bee two wayes considered according as Iustification is taken eyther Actiuely in respect of God who iustifyeth or Passiuely in respect of man who is iustified The Efficient cause of Iustification taken actiuely is God the Father in the Sonne by the holy Ghost k 2. Cor. 5.19 2. Cor. 6.21 for it is in him to absolue or acquite the guilty person by whose Iustice hee is made guilty in him to pronounce one iust whose will is a rule of Iustice Lastly in him to giue iudgement of life or death who by nature right and office is supreme iudge l Esa 59 1 Psal 5â— 4 Esa 43.21 Mar 27. Of this Efficient there is a double Impulsiue cause Outward and Inward the Inward is the onely mercy of the father m Rom. 3.23 both in regard of his good plesure which predestinated vs n Ephe. 1.5 into the adoption of sonnes o Rom. 3.23 as also in regard of the p Oeconomiae disposing and dispensation which both ordained the Sonne for this end and applyed the benefite obtayneâ— by the Sonne vnto vs q Coloss 1.12 And this is the grace which in Scripture if called the Grace of r Free gifts in Schooles the Grace that maketh one acceptable and among the common sort the Grace that freely giveth and is alwayes opposed vnto workes which are called the gifts by grace or of grace freely giveÌ„ because God tooke not the first cause of Iustification from vs or our workes but in himselfe and from himselfe for the vnsearchable riches of the glory of his grace Wherefore there can bee from vs no disposition and preparation which of the Popelings is surmised to be necessary for the bringing in of the forme of Iustification Å¿ Eph. 2.8.9 Tit. 3.5 Eph. 2.4 for albeit there bee two speciall degrees of preparation if not in time at leastwise in nature going before Iustification to witte the feeling of our misery and a confused knowledge of Gods mercy yet none of these maketh for the manner of the Efficient Cause not
dispensation wherefore they agree in all the causes In the Efficient Cause for there is the same Author even God by his free mercy and the same meritorious cause even the death of Christ r Ier. 31.31 Rom. 9.7 Mar. 1.15 In the Matter for the thinges promised and sealed vp are the same to witte the Grace and Glory of God Å¿ Rom. 4. â—3 Gal. 3. â—6 In the Forme for in general the maner of administring is the same that is the internall communication of the spirite and the externall communication of the word r Gen. 22.18 Psal 2.22 Mat. 28.19 In the End because the end on both sides is life eternall for the scriptures examples and manner do proue that the Fathers in the olde Testament who were partakers of the same promise with vs had no other end Scripture because the very forme of the covenant and the Prophets the Interpreters thereof make mention of life eternall u Gen. 15 8. Psal 116.15 Esa 51.6 Heb. 11.9 Examples for the Author to the Hebrewes doth testifie that Noah Abraham and the rest that were in the same covenaÌ„t atained vnto that end Manner for they abounded both with the same spirit of faith and with the signs of the same signified thing x 2 Co. 4 13. Ier. 15.6 1 Cor. 10.3 The difference is in the manner of administring and in the circumstances of the disposing In the manner of Administration as well on Gods behalfe as on mans behalfe on Gods behalf for both the internall communication of the Spirite and the externall communication of the Doctrine and Signes was farre more evident and effectuall in the New Testament then in the Olde y Act. 15.8 2. Cor. 4.13 Ier 3â— 31 On mans behalfe for they who were in the Olde Testament had but the Image for the truth absent the shadow for the body but they who were vnder the New haue both the present truth and the perfect body z Heb. 10.1 Adde further that they had Mâ—ses for the Mediatour of that covenant but we Christ a Heb. 8.6 12.24 In circumstances both of time and place Of Time the Olde Testament endured vnto the first comming of Christ the New shall endure from the first vnto the second Of Place for the Olde Testament from the time of Abraham was inclosed onely in a corner of the world but the New passed over all the world b Mat. 10.5.6 Eph. 2.2 Rom. 3.24 OF GODS COVEnant The Confuting Part. Distinctions in Defence of the Efficient Cause I. THe wordes Covenant and Testament are d Homonyma Equivocall Covenant signifieth three thinges First that bargaine made by God with man whether it bee the whole or the partes thereof Secondly aswell al the lawes and holy promises taken vniversally as any speciall commaundement whatsoever or promise added to the covenant Thirdly by a Metonymy the bookes wherein the covenants are written downe Likewise also the word Testament doth signifie three thinges First the meaning of our will concerning that thing which wee would haue to be performed after our death as touching our goodes the Grecians call it a disposing 2. according to the vse of Scripture a compact betweene God man the Grecians tearme it a composition 3. By a Metonymy the books or distinct parts of the Bible II. THe word Covenant is taken eyther absolutely or oppositely Absolutely for the free Covenant both old and new Oppositely for the Legall covenant or the Law it selfe and in the first sence wee here take it but taken in the second as the olde Testament is called in the Scripture the Killing Letter and the Ministery of death so the new Testament is also called the ministery of the Spirite and life III. THe Foundation Condition and Cause of the Covenant when they are pronounced of Christ are in matter the same but do differ in manner for he is called the foundatioÌ„ by way of application the Condition as he is to bee applyed and the cause as he is or was applyed IN DEFENCE OF THE MATTER I. THe Conditions of the covenants on mans behalfe are not Essentiall because both Faith and Workes haue but the nature the one of an instrument the other of a Testimony II. THree distinct kindes of promises doe offer themselues vnto vs in the Scriptures the first is the promise of the covenant of Workes wherein is promised eternall life vnder condition of workes proceeding from the powers of nature the second is of the free covenant vnder condition of Faith the third is of particular promises agreeable to the free covenant vnder condition of the works of Grace IN DEFENCE OF THE FORME I. THe Forme of the Couenant consisteth in Relation for the Relate is God the Correlate is Gods people the foundation is the solemne obligation of the thinges referred each to other II. THere are three principall times before the law vnder the law after the law and there are three notable persons as the captaines of those times Abraham Moses Christ they make not three covenants but onely a three-fold manner of administring one Covenant III. WE must make a difference betweene the thinges substantiall of the Covenant and the thinges accessary those were eternall these temporary IIII. THe dividing of the Covenant into the old and new is not of the generall into the speciall but of the Subject into the accidents and diverse adjunctes make not the substance of the thing divers V. THe new Testament is so called because of a double succession the one of persons for Christ succeeded Moses the other of the dispensation for the Evangelicall Dispensation succeeded the Legall OF THE SACRAments in Generall The parte confirming CHAP. XI THe Second ordinary meane of the execution on Gods behalfe are the seales of the Covenant or the Sacramentes Of these wee vsually and duely holde and expound a two-fold manner the one Generall concerning all the other Speciall concerning each one of the Sacraments Now by the Name of Sacrament which is translated from military affaires to Christian vses wee doe not in the largest signification by a Metalepsis vnderstand every mystery or hidden secret of a holy and divine thing in which sence the Gospell the Incarnation of Christ the calling of the Gentiles are wont to bee expounded in Scriptures Neyther in a lesse generall signification by a Catechresis doe wee vnderstand a divine mystery and vnknowne Symbolicall secret or every such thing as signifieth somewhat else beside the shew which is offered vnto the senses such as are Ceremonies Types Parables Signes and Figures all which because they pertaine to divine matters were called of the old Fathers Sacraments but in a more restrained and most proper signification by the name of Sacrament wee vnderstand a Signe of Grace ordayned of God that hee might both seale vp his benefits in vs and consecrate vs to himselfe for ever for in the signification of Sacrament there is a mutuall respect the one on Gods behalfe offering
the same Baptisme seeing that the definition as of his Baptisme so also of theirs is the same and both agree in all the causes After the latter manner the Minister is sayde to be the Baptizer or the cause vsing Baptisme Instituted g Mat. 28.19 Heb 5.4 because he administring Baptisme in the name of Christ doth Sacramentally and ministerially seale and conferre the matter of Baptisme Now by the name of Minister wee vnderstand him to whome the Ministery of the word is committed in his lawfull calling for these are Conjuncts To wit the office of teaching the Gospell and administting the Sacraments neyther is it lawfull for a Private man even in the cause of necessity to baptize sith there is no necessity which may compell vs to violat the orders by God prescribed k 1. Cor. 14.34 1. Tim. 2.12 Now the power and dignity of this Ecclesiasticall Ministery dependeth not vpon the quality of the Minister but vpon the power and truth of God who instituteth the same For the Sacraments are true because of the true God whose they they are saith Augustine The Matter of Baptisme is two waies wont to be considered eyther as it maketh Baptisme or as it receyveth the one hath properly the consideration of the partes the other of the subject or object The Matter that maketh Baptisme is two-fold according as there are two partes thereof the one Outward and Visible the other Inward and Spirituall that is properly called the Signe this the thing signified By the name of Signe all that is vnderstoode which is perceyved by the outward senses in the pure and lawfull administration of Baptisme whether it bee the Element or the Action or Rite answerable to Gods Institution The Elementall Signe in Baptisme is the water l Act 10.47 Eph. 5.26 not the oyle not the salt not the spettle because neyther the commandement of Christ nor the examples of the Apostles nor the judgemēt of the ancient Church admit any other substantiall matter in Baptisme besides the Element of water The Signe Ceremonlall which consisteth in the action is a dipping or sprinckling for both is noted by the word Baptisme m Ioh. 3.29 Mat. 3.16 Lue. 11.38 Mar 7.4 bur albeit the Sacramentall Rite in particular circumstances be dispensed and may suffer a moderation according to charity and necessity yet wee worthily reject Exorcismes and consecration of Water both for that they are conjoyned with superstition and especially because they defile and staine the action of Baptisme The Thing signified is twofold the one Generall the other Particular the one is already expounded in the doctrine concerning the Sacraments but the other if you respect the Essentiall signified things of baptisme may fitly bee referred to three heades The first of the bloud of Christ for the Remission of sinnes whereby it commeth to passe that neyther that n Gemina Naturall Impurity nor the fruit thereof that is actuall sins bee imputed vnto vs o Mar. 1.4 Luc. 3.3 Act. 5.8 Act z2 16 Eph. 5.25.26 The other is the Spirituall and diuine power of the same whereby wee are regenerated by the mortifying of the flesh and quickning of the Spirite for these things God requireth according to the forme of the Covenant of all those who are entred by the signe of Covenant p Rom 6 3.4 Tit. 3.5.6 The third is the most strait Vnion and Coniunction we haue with Christ wherby is wrought that wee are made partakers of his person merites and benefits q 1. Cor. 12.13 Gal. 3.27 The Matter receyving Baptisme are they all and alone who probably are reckoned in the Covenant now there are reckoned both the ripe of age who having made an entrance in the Principles of faith comming to the church professe their faith and repentance before men as also Infants who as they are partakers of the communion of the Covenant by the forme and promise added therevnto r Gen. 17.1 so are they likewise of the Communion of the signe seale of the Covenant ſ Gen. 27.12 Leu. 12.3 Adde further First that as they are partakers of Gods promises in Christ and his Church so are they also of the Sacramentall signes which were ordained for the sealing of the promises t Act. 2.38 39. Secondly that as by the power of the Spirite they haue that wholy which is signified so it were wickednesse that they should bee excluded from the partaking of the signes u Gen. 17. 1. Cor. 7.14 Thirdly that as the children of the faithfull ought to bee ingraffed into the Church and to bee discerned from the vnfaithfull so it were needefull they should be partakers of the singe of entrance and the note of differenee x Act. 2.39 Lastly both the Type of Circumcision y Anagoge in the stead whereof this reduction of the one to the other doth plainely shew that Baptisme succeeded z Col. 2.11.12 and the Actions of Christ consecrating children by his blessing and prayers to God his Father a Mat. 13.14.15 as also the examples of the Apostles baptizing whole Families doe aboundantly confirme the baptisme of these The Forme which fashioneth baptisme according to the Essence and Inward nature thereof is an Analogicall and Sacramentall Relation of the Signes and the thing signified in baptisme which Relation chiefly consisteth in signifying sealing and presenting In Signifying for by a most agreeable proportion both the water of baptisme signifieth the bloud of Christ the dipping or sprinckling the death of the old man but the conveying out of the water the life of the new man and lastly the Communion of the baptisme of the faithfull with Christ noteth their most straight vnion with him b Act. 22.16 Eph. 5.26 Tit. 3.5 6 1. Ioh. 1 7 In Sealing because both the verity of the Similitude betweene the Signe and the thing signified is confirmed and the Efficacy of the joyning of both together in the lawfull vse is sealed vp In Presenting c Praebitione or offering because God by baptisme in very deede presenteth those things to faith which are signified in baptisme not by the work done but Sacramentally partly for that hee exhibiteth those things as visible to the minds of the beleevers and partly for that he doth assure vs that That is in very deed performed in the soule which is shewed and promised by the visible Signe d Act. 2 38. Rom. 6.4 Gal. 3.27 But because of this Sacramentall agreement and relation of the Signe the thing it selfe as also of the certainety of the receyving of the thing signified the names properties of the signe and the thing signified are changed by a familiar Metony my of the holy Scripture Hence it is that baptisme is sometime sayde to bee in the Scripture the Lavar of Regeneration or the washing of the New birth and c Tit. 3.56 1. Pet. 3.21 to saue vs. The Endes of Baptisme are of two sortes
of the tense very frequent in Scriptures V. THe Fathers who treated of the difference of both Baptismes eyther treated of the circumstances the maner of Christ his manifestation onely and not of the substance or efficacy as Origen Iustin Nazianzene Chrisostome Cyrill or of the outward Baptisme of Iohn or the inward of Christ severally as Basil Tertullian Cyprian Hierom or as they are men haue erred from the truth as Augustine VI. THe office of Iohn Baptist ought two wayes to be distinguished one way whereby he receyved from God the office of teaching and baptizing the other whereby particularly hee is called the fore-runner of the Messias in the Scriptures by the former he sealed and conferred salvation ministerially by preaching and baptizing by the later hee fore-shewed Christ the true onely Author of the true Baptisme by both wayes the power and efficacy of Iohns Baptisme and of the rest is evidently proved to be the same VII A Comparison is made of both Baptismes in respect both of the persoÌ„ and of the office of Iohn Christ not in respect of the essence effect neyther is the outward baptisme divers or different but in the administration or both the difference is declared betweene Iohns outward and Christs inward Baptisme VIII THe Consequence is of no validitie from a conjecture though ever so likely whereof notwithstanding there is no testimony extant in Scripture againe according to the vse of Scripture by a Synecdoche a part is taken for the whole Adde further that Luc. 7.8 The Scribes and Pharisies not being baptized are excepted of Iohn IX ACt. 19. ver 3.4.5 the words of Paul speaking are to be distinguished from the wordes of the Evangelist declaring that history as it is confirmed by the proprietie of the two wordes in the Greeke tongue Moreover in that they deny that they ever heard whether that there were a Holy Ghost it is to bee vnderstoode not of the Existence and Substance of the hoâ—y Ghost but Metonymycally of the manner of the visible powring out of the gifts of the holy Ghost Adde further that from the doubtfull significaâ—ion of the word Baptizme nothing â—olloweth for baptisme doth not sigâ—ifie Water onely but eyther the matter of Baptisme or the very doctrine of â—ohn DISTINCTIONS Of the Baptisme of Lay-persons against Bellarmine Lib. 1. cap. 6. De Sacra Baptis I. THe example of Zipporah who circumcised her sonne in asmuch as it was eyther a rash and vnlawfull exâ—mple of a foolish angry woman or 〈◊〉 particular action or deed ought not to bee drawne into a consequence for the Angell was pacified because the Childe was circumcised and not because shee had circumcised him II. THe office of teaching is one Ecclesiasticall an other Domesticall that is publicke this private the Ecclesiasticall and publicke office pertayneth to them alone who haue a calling in the Church the Domesticall and private to all those who being as members of the Church are by the law of Charity bound to respect the good of the whole Church and every member thereof Now the conclusion is not of any force from a publicke office of teaching to a private whereas that is of a particular calling but this of a calling common to all Christians III. FRom publicke persons those vpon whome sometimes the office of administring the word was imposed to those that are of the Laity the conclusion is of no force Adde further that the administration of Baptisme was two-folde in the Primitiue Church the one Immediate by the Apostles themselues the other Mediate by the Deacons who not of themselues but by the commaundement of the Apostles did baptize IIII. THe Testimonies of the Fathers and Councels which are cited are eyther vnfitly alleadged as that of Tertullian who giveth the authority of baptizing not absolutely but by the way of supposition of the order altered in the Church Of Ambrose who treateth of the extraordinary function of the Deacons in the Primitiue church and the ordinary function of the Ministers in the Church which followed after Of Augustine who determineth nothing but doubtingly proposeth a question or are false and are confuted by the testimonies of the fourth Councell of Carthage which in the 100 Canon ezpresly layeth downe and determineth the contrary Of the Nicene Councell which treateth of the Baptisme of Heretickes whose manner is diverse to this and not of the baptisme of the lay-persons or lastly by the testimonies of other Fathers and councels as of Chrysostome and Epiphanius c. For the Matter receyving Baptisme or the baptizing of Children I. FRom those things which are particularly spoken or done with certaine conditions and circumstances of the persons and the times simply and generally to conclude is an Inconsequent II. TO beleeue as touching the present controversie is taken two wayes Actiuely when they which are of yeares haue faith in Christ by the hearing of the word Passiuely and by imputation when for the covenant and Gods promise the righteousnesse of faith is imputed vnto Infants III. THere is a two-fold Act of Faith the first and the second that wherby faith is this whereby faith worketh Infants haue faith in the first Act not in the second in the seednesse and not in the harvest by Imputation of justice not by operation by a hidden verrue of the Spirite and not by outward demonstration IIII. THe diverse circumstances of ages breake not the vnity of Faith and the nature of the promise for the one and selfe same righteousnesse of faith is sealed in the Parentes and in the Infants V. AN Vniversall commaundement includeth a particular neyther must wee restraine that to one part onely of the promise and to the halfe seed of the riper age which pertaineth alike vnto all VI. FRom the deniall of a speciall precept to an vniversall forbidding it followeth not by consequence VII THe truth of doctrine ought not onely to bee drawne forth and confirmed from the outward syllables but from the consequence and force of the whole scripture referred to the proportion of Faith VIII THe consequence is of no waight from the vnlikenesse of time and persons and the divers order of God towards persons of yeares and Infants IX COnfession of Doctrine and faith are not the proper and true causes of Baptisme but onely the consequent Effects For the necessity of Baptisme against Bellarmine Lib. 1. Cap. 4. I. FRom the ambiguous signification of the word Water nothing followeth for it is taken not onely for the outward Element but also for the operation of the holy Ghost which k Exegeticè by way of exposition is wont so to bee expressed in scriptures then the necessity which Christ inferreth is to bee ascribed not so much to the signe as to the thing signified Adde further that the Baptisme of water is after a sort said to be necessary to those who both can and ought to vse it II. THe Testimonies of the Fathers and Counsels some are badly
cited as that of the Councell of Carthage and of Milevitum out of Augustine For those Councels doe treate against the Pelagians who at that time denied the baptisme of children and some are suspected as that of the Tridentine Councell and the Testimonies of the Popes III. INfants ought two wayes to bee considered eyther according to common nature or the singular manner of the covenant and grace that way they are conceived in sin but this way they haue obtayned remission of sinnes by the promise In Defence of the Effects of baptisme against the same Cap. 4 and the rest that follow I. SInne dwelling in vs is by baptisme taken away by three meanes and degrees First because it is not imputed Secondlie because by little and little the body thereof is destroyed Thirdly because in death it shall vtterly bee taken away by the power of the same bloud of Christ wherewith wee are washed in Baptisme II. IT is one thing to speake of the cause of Iustification and another thing of the Instrument thereof lastly an other thing of the sealing the cause is the merite of Christ the Instrument is Faith and the sealing is Baptisme III. THe new and vncertaine devise of the Schoolemen concerning the Character or Marke which cannot bee defaced is with the same facility denyed as it is affirmed chiefly whereas neyther Scripture teacheth nor necessary reason sheweth nor authoritie of Fathers proveth any such Character Adde further that the chiefe reason why Baptisme is not iterated is not the impression of the character but Gods onely Institution OF THE LORDES Supper The Part Confirming CHAP. XIII THe other Sacrament of the christian church immediately instituted of Christ for the perpetuall vse thereof is The Lords Supper whereof though there be divers appellations both in Scriptures and with the Fathers for in the Scriptures it is called The body and bloud of the Lord The New Testament The Communion The breaking of bread The Lords Table The bread and the cup The Communicating of the body bloud of Christ a Mat. 26.28 Luc. 22.20 Act. 20.7 1. Cor. 11.25 1. Cor. 10.21 1. Cor. 10.16 which by the Fathers First it is called a gathering together The Eucharist or Thankesgiving Publâ—â—g Administration Secondly the Latâ—â—â— Offering because of collections and sacrifice for the remeÌ„brance of Christs Sacrifie yet most properly by this appellation Of the Lords Supper the thing it selfe hath most fitly beene expressed and indeed it is called The Supper with respect had both of the thing and of the time because it is a holy banquet of the soule and not of the belly instituted of the Lord and that in the Evening but the Lordes in respect both of the Author who is the Lord and of the End which is the remembrance of the Lord. Now it is defined to be A Sacrament of the New Testament instituted of Christ consisting of the Signe and the thing signified proportionable by an Analogicall Relation and action of themselues betweene themselues whereby the full growne members of Christ and his church are trayned vp and taught in the lawfull vse of the visible signes concerning the true and spirituall communication of the body and bloud of Christ vnto life eternall The Efficient Cause of the Lordes Supper ought to be considered eyther as instituting or as vsing and administring the same that is the principall cause but this is the serving or administring cause The Principall or Instituting cause is the Lord from whome it hath beene customably called the Lordes Supper to wit Christ God and man our onely Redeemer instituting the mystery of his body and bloud by the oblarion whereof hee redeemed vs b Rom. 15 18. 1 Cor. 11.23 Of this mysticall and divine Institution there are two parts Christs Deeds and his Words by the one wherof hee limitted and left an example of Administration by the other a doctrine of Institution Of Christs Deeds wherby the manner of the lawfull publicke office or administratioÌ„ is declared there are three partes according as concerning both signes which Christ receyved he orderly vsed holy and ceremoniall actions c Mat. 26.26 Mat. 14.22 Luc. 22.19 1. Cor. 11 24. The first is Blessing and Thankesgiving for the Scripture vseth those two words the one Mathew Marke vseth the other Luke and Paul both signifying the one selfe same thing to witte how Christ by prayers to God by thanksgiving and all that holy action prepared appointed and sanctified the Bread and Wine to a holy vse that they might bee a Sacrament of his Body and Bloud not by their owne nature but by divine Institution and this is that true Consecration or Sanctification of the Sacrament whereof mention is made among the Fathers The Second is The breaking of the Bread and the powring of the wine into the Cuppe which Christ vsed not onely for the cause of dividing and distributing thereof but for the representing of his death for it is an Essentiall and Sacramentall Ceremony of the Lordes Supper pertayning to the end forme thereof d Mat. 26.26 Mar. 14.22 Luc. 22.19 1. Cor. 11.24 The third is the offering and distributing of the Bread broken and the Wine powred in For Christ gaue not the same to his Disciples that they should distribute but that they should receyue that which was distributed e Mat. 26.26.27 Mar. 14.22 Luc. 22.56 because they were in that Supper not the dispensers of Gods Mysteries but the Guestes But Christ as being the Feast-maker with one labour instituted and with his owne hands dispensed the Sacrament of his Grace and withall sanctified the Ministeriall dispensation thereof And all these Actions are Sacramentall and ought diligently to be considered as farre forth as they are vsed for the signifying and sealing of Spirituall things by divine Institution To these Actions that wee may come to the second part of the Institution Christ added Words whereof some include a Commaundement some a Promise and lastly some an Explication These in Schooles haue vsually been tearmed Preceptiue the other Definitiue and Sacramentall Lastly these Expositiue The Words Preceptiue are those by which hee hath injoyned both vpon the dispensers a necessity of their administration and vpon the communicants a necessity of taking and hath prescribed vnto both a forme of both Administration by his deed whereof we haue aboue spoken and by his commaundement of Imitation ioyned therevnto e Mat. 2 6 26. 1. Cor. 11.24 Of Communicating by a double Precept by the one To take by the other To eate and to drinke The Taking is a Sacramentall Rite prescribed to him that commeth to the Lords Table whereby wee receyue with our hand the Bread and Cuppe of Thanksgiving for it cannot bee gathered eyther from the Story of the Institution of the Lordes Supper oâ— froÌ„ the fashion of Christs sitting down and his Apostles that Christ in the first Supper did put those signes into the mouth of every of the Apostles by which
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
expedient h Rom. 1 7.16.17 Rom. 10.8 Ioh. 3.8 The Matter of Faith ought onely three wayes distinctly to be considered acording as it hath respect vnto the Subject Object or parts The Subiect proper and neerest is the vnderstanding and will of man as both these faculties are regenerate by the supernatural grace and vertue of the Spirite and as the vnderstanding knoweth the supernaturall benefits of faith which are offered in Christ as true and the will applyeth the same to it self with a sure perswasion of the heart as good healthfull i Luc. 24.25 Eph. 4.23 Act. 16.14 Ro. 10.20 The Obiect in respect of the vnderstanding is Gods truth in respect of the will is Gods singular Grace laid open by his promises in Christ Iesus Now both are contained and limitted in the word of God which wholy and soly faith imbraceth as her levell object in the same Christ crucified together with all his benefites as her principall first neerest and proper Object k 1. Cor. 2.2 Heb 10.22 2. Cor. 3.4 Rom. 4.8 8.38 The Parts according to the maner of the Subject or Object are wont diversly to be considered In respect of the divine vnderstanding and will they are both a Knowledge an Assent the Knowledge is wherby we vnderstand the whole word of God as touching the principall heades thereof according to the measure of grace revealed l Esa 53.11 Ioh. 10.38 1 Ioh. 4.16 The assent is whereby wee most firmely resolue with our selues that all thinges which are knowne out of the law and the Gospell are most true and rest our selues perswaded in them m Rom. 7.16 Eph. 3.12 Eph. 1.22 In respect of the will the chiefe and principall part of faith is Trust which is a firm perswasion of the heart whereby every one of them that are truely faithfull do particularly appropriate to themselues the generall promise of Grace Which trust manifesteth it selfe by a double effect to wit by constant Indurance whereby faith opposeth it selfe to all dangers inward and outward and ful Persuasion whereby we surely trust in God concerning our salvation n Rom. 8 15.16 Eph. 1.13 Heb. 10 22. Heb. 11.1 The Forme of faith consisteth in Relation whereby every Elect after a particular manner applyeth to himselfe both the word of Truth and the particular promises of GODS Grace by appropriating vnto himself through a firme perswasion those things which are taught and promised particularly and o In Hypothesi by a Supposition though conceyved in a position and generally p In Thesi Ioh. 17.15 Mat. 9.2 Gal. 2.20 Ioh. 1.12 The Supreame and chiefe End is the glory of God the Author of our Faith and Redeemer q Rom. 11.35 Eph. 1.12 the neerest end is our Salvation which the holy Scripture calleth the end and reward of faith r 1. Pet. 1.9 Ioh. 3.15 16. Ioh. 20.31 By this opening of the Definition through the causes 2. things consequētly follow First that Faith is both one and divers One both in Special kind for faith ſ Species specialissima is a Speciall kind most speciall and in Object because the thing beleeved is one t Eph. 4.5 2. Pet. 1.1 Divers both in number and in degree In Number because every one hath his owne faith distinct from another In Degree because he hath it acording to the measure of Gods grace as it is more or lesse u Heb. 2.4 Mat. 9.22 Rom. 14.1 Secondly that faith is so far firme in all the elect that it can neyther totally nor finally ever at any time be lost to wit because of the certainety and vnchangeablenesse of the Election promise of God of the satisfaction and merite of Christ and of the sealing of the Spirite Wherefore faith after some degree is oftentimes diminished but as touching the forme it cannot perish x Ioh. 3.16 Phil. 1.6 Ioh 6.56 1. Ioh. 2.1 OF FAITH The Part Confuting DISTINCTIONS In Defence of the Obiect of faith against Bellar. cap. 8. Lib. 1. De IVSTIFICATIONE I. THe Testimonies which are alleadged out of the histories of the Gospell doe eyther treate of faith in Christ expresly Mat. 16. Luc. 7. Ioh. 1 Ioh. 6. Ioh. 11. Ioh. 14. Ioh. 20. and so of the speciall mercy of God which God layed open in Christ singularly effectually or of Gods speciall mercie which Christ exhibited by will worke in the example of the Leaper Mat. 1. or they treate onely of an hypocriticall boasting of that speciall mercy of God as in the example of the Pharisie Luc. 18. Or lastly of the outward meanes and extraordinary miracles that further faith which make not a justifying faith but do eyther generally testifie or particularly confirme the same Mar. vlt. II. THose which are alleadged out of the Acts and Epistles are eyther Sermons touching Christ and so Metonymically concerning Gods speciall mercy Act 2.4.10.13.17 18. or do treate of Abrahams faith not in respect of the temporall or earthly but of the spirituall and eternall promises for he saw the day of the Messias by faith and therefore rejoyced Rom. 4. Or lastly they treate of the meane of speciall mercy procured vnto vs and confirmed by the resurrection of Christ Rom 10. 1. Cor. 15. Against Bellarmine cap. 10. I. THe Word of God is two wayes vsually considered eyther as the Word of truth generally or as the Word of promise and grace specially The one Faith respecteth as it is a Knowledge or assent but the other as it is a trusting or beleeving for albeit the promises are generally proposed in the Scriptures yet there is a speciall application of them by faith as the examples of the sicke of the palsie Mat. 9. Of the sinnefull Woman Luc 7. Of the Adulteresse Ioh 8. of Zacheus Luc. 19 and of the Thiefe Lu 23. doe teach II. FAith is the Instrument of Iustification and not the Cause which neither by time nor place can be discerned or separated from the things which it apprehendeth Neyther doth the faith of a speciall mercy follow Iustification because without it there is no Iustification III. IVstifying Faith taketh not away but proposeth the subordinate means of confidence such as are Prayer Sacraments good workes Baptisme and vseth them for the augmenting and confirming of the same IIII. THe confidence or assurance of faith dependeth not vpon the quality of the person beleeving or the quantity of his Faith but vpon the truth of God promising the will of Christ redeeming and the faithfulnes of the spirite sealing Of the Forme of Faith against Bellarmine Lib. 1. De Iustificat Cap. 5. THe Testimonies which are cited out of the 11. to the Hebrewes do not overthrow the forme of Faith but establish the same First the Apostles definition of Faith and the sence and interpretation of the two properties of faith whereof mention is made in that Definition For faith is sayde to be a Ground or substance not
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