same pertaineth to a Divine and to the Principall end of Divinity which is Salvation is generally limitted as it were within 2. boundes of places and times for wee must necessatily know and discerne a double estate of man the one in this life while hee is in the way the other after this life when hee shall attayne to the last Gaole eyther of felicity or eternall death In this life wee are wont ought to consider a double estate of man according to the distinction of the works which indeede passe from God to the creatures by an outward and temporall action the one of nature the other of grace that belonging to man as he is naturall as touching himselfe this as hee is to bee advanced by the grace of God aboue his nature and naturall condition The Former State of man in this life which is according to nature ought to bee discerned and distinguished according to the divers condition and consideration of Nature Now the Nature of man is two wayes considered one way according to his Beginning and first Originall condition and creation the other way according to the Change and Corruption which followed after as man fell from his Naturall goodnesse by his owne mutability and fault into the evill of Nature and guilte or sinne wherevpon there ariseth a double Estate of Man in Nature the one of Integrity the other of Corruption OF THE STATE OF Integrity or first Creation of MAN according to the Image of GOD. The Part Confirming CHAP. II. THe State of Integrity or the first creation of man before his Fall is a singular worke of God in Nature whereby hee made man a Reasonable creature being of a compound or double nature according to his Image for his owne glory and the good of Man himselfe The Efficient Cause is Iehovah Elohim The Lord God or God in the Plurality of Persons and Vnity of Essence for there is but one finishing or perfecting of the worke of one Essence though according to the distinction of the persons the order of working is distinct For the Father created by the Sonne through meanes of the power of the Spirite himselfe Now God effected it both by a cōmon consultation will and consent going before a Gen. 1.27 and by a manner of of effecting or creating partly immediate if you respect the soule which God of nothing created by infusing and infused by creating b Gen. 1.7 partly mediate if you respect the body which was brought forth from a matter pre-existent The Matter or Subject of this first estate is humane nature endued with all perfections which in thēselues might befitte for a thing created according to the condition thereof Now whereas wee call it a matter wee vnderstand not onely that which is incorporeall or the corporeal onely but that which is composed and as it were tempered of both for there are two essentiall partes of this Subject or humane nature whereof wee treate the Body and the Soule the truth whereof ought to be discerned and distinguished by their first Beginning Substance and Qualities By their first beginning because the bodies of our first Parents were created of a matter preexistent or having a fore-being eyther neere as the body of Eue of Adams ribbe and the body of Adam of the dust c Gen. 2.7 22. 1. Cor. 15.45 or remote of the 4. Elements which Synecdochically are vnderstoode by the name of earth as being an Element for substance and quantity predominant but the soules were created of nothing by the vertue of Gods infinite power as after the same manner God createth new soules in every body for they are not brought forth from the body d Per traducem by derivation but are brought into the body by creation e Psal 33.14 Zach. 12.1 Heb. 12.9 nor are they forced out by the power of the matter as other living creatures as well perfect as imperfect for they are simple spirites which are neyther divided nor changed nor corrupted By Substance because the bodies are compound substances furnished with diverse Organes or Instruments by which the soules exercise their powers and faculties but the soules are substances both simple and immateriall for being compared to other materiall thinges they consist of no matter and that they haue not any materiall matter their beginning and originall hath taught as also immortall not absolutely by themselues by the Law of nature or composition for God alone being life it selfe is by himselfe immortall but by the grace of God the creator and his divine will which created the same to be such that though it had a beginning yet it should not haue an end f 1. Tim 6.16 Luc. 16.22 23.43 By Qualities because even their bodies had also an incorruptibility not in their owne nature absolutely for everything composed of contraries is corruptible but by Gods grace whereby man was able as touching his body not to die vnlesse through his g Gen. 3.19 Rom. 5.12 Iac. 1.15 owne fault hee had voluntarily brought on himselfe the first and second death also a Bewty so that there was not any Infirmity or deformity but a convenient proportion and a most godly well ordered constitution but the Soules which are humane and as they are so had two principall faculties the vnderstanding and the will according as the obiect of them is two-fold to witte Being and Goodnesse to which faculties as beeing Subalternall all the other are referred For the vnderstanding apprehendeth Being and Truth the vniversall indeede by it selfe but the particular by sense The Will inclineth forward to good which because it is in the things them selues it doth not properly draw and take vnto it the very things but is drawne of them The Forme of this first Estate of man is limitted in the condition and consideration of the Image of God according to which man was created Now we call the Image of God that likenesse whereby man resembleth the nature of his Creator after a convenient manner of his nature partly in the soule properly partly in the body because of the Soule Last of all partly in the whole and entire person by reason of the vnion of both In the Soule whether you respect the Nature thereof and the faculty of substance or the Faculties or lastly the qualities of the habites wherby they are perfected The Substance of the Soule resembleth the Nature of God according to her condition and the measure of the condition for three causes first because as that so this also is one though it cōsist of many faculties as her essentiall partes For of one singular thing there is but one substantiall forme Secondly because as that is so also is this simple spirituall immateriall Simple in respect of the materiall i Act. 17.26 Spirituall in respect of the bodies k Gen. 2 9 Immateriall in respect of Originall l Gen. 2.7 Thirdly as that is so is this also incorporeal
immortal For it hath neyther the dimentions or limitations of a body nor shal haue end of life m Ezec. 37 4.5 Mat. 10.28 1. Cor. 15.19 The Faculties of the Soule which resemble the nature of God are chiefly two Vnderstanding and Will the one expressing the Image of God in the faculty of vnderstanding al things n Col 3.10 Eccl. 17.6 the other in the liberty of willing and choosing every object o 1. Cor. 7 37. Both as well the facultie of vnderstanding as the liberty of will is two-fold the Facultie of vnderstanding the one is Passible or suffering as mans mind is of it owne nature capable of all things the other Actiue or doing which effecteth that those things which in power may bee vnderstoode by Act bee vnderstoode Liberty or freedome the one is from compulsion because man is not compelled to that which is straÌ„ge from a Free-will the other from Impediment because he is not violently letted or hindered from that which he seeketh after with a free will p 1. Co. 7.37 Rom. 8.7 Rom. 8.2 1 Wherefore the first man could will the good and refuse the evill and againe refuse the good and chuse the evill The Habites which performe those faculties are two For wisedome perfecteth the vnderstanding but righteousnesse the will Wisedome is an excellent and perfect knowledge both of the supernaturall good whereby he knoweth God and his felicity in God and of the Naturall whereby he knoweth the things created and their natures q Col 3 10. Rom. 12.2 Righteousnesse is that vprightnesse of the mind whereby perfectly that is inwardly and outwardly it obeyed Gods will according to the whole law which righteousnesse was not onely of person but of nature because the first man was created in it and vnto it as the originall and roote of mankind â—herevpon also it is called Originall r Eph. 4.24 1. Thes 5 23. Eccl. 9.29 And this is the manner of Gods Image in the Soule Now in Body man resembleth the Image of God not according to the partes or according to it selfe in respect eyther of Substance or Figure but partly in respect of the soule whose Instrument it is partly of the Person a part whereof it maketh For it doth most readily execute things both well vnderstood and holily defined in the soule and in person as it were in a most cleare glasse it also representeth the whole world being the verity and dignity of the very Creator Originall or first patterne thereof Lastly in the whole and entire person the Image of God shineth forth because of the vnion of the soule and body both in respect of the constitution of that whole man which even the faithfull themselues haue so admired that by it they acknowledged Gods Image as also in respect of his rule over all in former thinges whereof the first man receyved from God not onely the right and power but also the vse and execution Å¿ Gen â— 19. Psal 8.6 The End of that first state of Man principall and chiefe is the glory of the Creator t Architectonicus Prou. 16.4 Psal 113.5 1 Cor 10.31 but subordinate the blessednesse and felicity of the Creature u Psal 144 15. Ioh. 17.3 OF THE FIRST Estate of Man The Part Confuting DISTINCTIONS In Defence of the Verity of Gods Image according to which man was created against Bellar. Cap. 3. I. THe Grace that maketh gratefull taketh not away the naturall condition of man and his originall righteousnesse but proveth it For Man had from that Grace both the verity of Nature and the quality thereof II. THe Habite of Grace which maketh gratefull differeth from originall righteousnesse in the manner onely not in very deede or nature because that very righteousnesse wherewith the first man was indued of God was that habite of Grace for which man became gratefull and acceptable to God Against Bellarmine Cap. 4. THe Grace of God is two-fold the one whereby wee could if wee would not sinne the other whereby not onely wee could but also would not sinne The first was given to Adam but not the second and so wanted the one and receyved the other in his creation and the necessity of this special Grace and assistance in Adam doth Augustine plainely shew in his Treatise of Corruption and Grace Neyther do the Testimonies which are alleadged proue the contrary Against Bellarmine Cap. 5.6 I. A Thing is tearmed Naturall ambiguously eyther Causally which is from nature or Subiectiuely which is in Nature or lastly by propagation which is communicated with nature so also a thing is called Supernaturall which eyther our nature as touching it selfe cannot comprehend or is not capable of so is beyond or aboue the condition of nature or in which nature no way worketh but grace alone or lastly which is not propagated by naturall meane but by divine manner is communicated aboue the order of Nature Original Righteousnes is sayd to be natural partly because God hath communicated the same in Nature and with nature partly because by a naturall spreading it was to bee communicated to the posterity of Adam if hee had stoode or continued but supernaturall it can no way bee called II. THe condition of man in respect of one part whereof the place of Gen. 3. treateth taketh not away his condition in respect of the other or the whole for whole man both in body and in soule was made wholy according to the Image of God neyther doth the place of Ecclesiasticus inferre the contrary who treateth eyther of the outward ornaments of men onely or of their vertue not supernaturall but naturall as the very wordes do manifestly declare neyther doth the Parable out of Luke 10. which setteth out not the state of man after his fall but the duety of charity towardes them that are fallen and are in misery III. THe Testimonies of the Fathers which are alleadged deny not that that Integrity in Adam was naturall but testifie that grace was added to nature which indeed wee confesse and teach very gladly IIII. THe reasons which are alleadged are vaine or Idle The First because God conjoyned the matter and Forme though things most different to the naturall bond of peace and loue The Second because the corruption followed not from that Integrity wherin Man was created but from his mutable condition which with it was conjoyned The Third because there is a divers respect of Adams sinne by which hee revolted from that first Originall integrity and of our actuall sinnes The Fourth and Fift because the manner of reparation and recreation is not the same as that of the first creation For that was done in nature but this is done aboue Nature Neyther is it absurde that the name of the Sonne of God was granted to Adam in that state of Integrity as beeing hee who in that natural condition resembled the Image of God according to which hee was created OF THE SECOND Estate of MAN
both of his bloud shed are giveÌ„ in Baptisme and of his body crucifyed in the Supper For the passion of Christ is as it were the materiall and meritorious cause of our salvation l 1. Pet. 1.7 2. Pet. 1.19 Mat. 20.28 Of his Benefites because looke what things Christ hath and did hee testifieth m Ioh. 6.53 Ioh. 15.4 Rom. 8.32 by visible signes in every Sacrament that hee had them to our good and did them for vs. Now the Scripture proposeth foure things which in very deed are the benefits of Christs person and the fruites of his merite n 1. Cor. 1.30 Righteousnesse which is the remission of sinnes and the absolution of the sinner before God Wisedome which is the perfect and true knowledge of Gods wil which no man hath without Christ Sanctification which is the denying of our selues joyned together with repentance and new life Redemption which is both a full deliverance from all evils yea even from our last enemy Death as also a small glorification And these are those things which are sealed in all Sacraments which of the Divines are otherwise wonte to bee expressed by the name of an invisible Grace as the signe it selfe by the name of a visible Forme From this consideration of the signe and the thing signified the agreement and difference of both may bee concluded The Difference because they are divers both in nature for the Signe is visible the thing signified is invisible and in the Obiect for the signe goeth but into the body the thing signified into the soule and in the Manner of communication for in respect of the signe the manner is corporall but of the thing signified it is spirituall the Agreement because those things which were otherwise really and very farre separated are joyned together by a Sacramentall vnion The inward and proper forme of a Sacrament is that excellent agreemeÌ„t of the Signe with the thing signified and the mutuall relation of the one vnto the other whereof that properly consisteth in the comparison and similitude of the Effects this in the ordayning of the signe to the thing signified Now this conjunction of the Signes and the thing signified in the SacrameÌ„ts is not naturall by a substantiall contraction or knitting together or by the vniting of the accidents and substances IndistantiaÌ„ Inexistentiam nor locall by the neerenesse and beeing of the one in the other nor yet spirituall as immediately quickning the very signes themselues but it is wholy Relatiue and Sacramentall consisting specially in three thinges in the signifying in the sealing Praebitione and in the exhibiting of the thing signified In the signifying because the signes by a most agreeable similitude and proportion as it were by a certaine introduction doe represent the o Gen. 17 10.11 1. Cor. 11.15.16 Ioh. 6.33 spirituall mysteries that is the things invisible by things visible In Sealing because the Signes are and are called the Seales or stampes of the thinges signified both for that they confirme the truth of the similitude betweene the signe and the thing signified and that also they necessarily and most surely seale the efficacy of both conjunctions in the lawfull vse thereof p 1. Ioh. 1.7 And this is called a coupling of the Sealing In Exhibiting because that in very deede is exhibited which is figured by the signes for God mocketh not by instituting Signes whereof there should be no truth but as in the audible word so also in the signe that is in the visible word he in very deed performeth what he promiseth and sheweth q 1 Pet. 3.2 Rom. 4.11 Eph. 3.7 And yet the exhibiting or receyving of the the thing signified are not referred to the Instruments of the body but to the heart of the beleever because it is spirituall according as the exhibiting and receyving of the Signes is corporall wee say spirituall for a double respect both by reason of the Efficient that is the hidden operation of the holy Ghost which is done in very marvailous maner that by the means of Christs flesh mystically communicated to vs the bloud and vertue of Christ-merite pearceth even vnto our soules Å¿ Col. 6.7 Ioh. 1.26 and by reason of the Instruâ—ent be cause faith by which we rece ue them is a spirituall instrument by the bond whereof the spirit most straitly conjoyneth those things together Col. 26.7 Ioh. 1.26 which otherwise are very faire distant each from the other t Eph. 3.17 From this inward forme of a Sacrament and the mutuall disposition of the signe and the thing signified doe arise two speciall kinds of Sacramentall Predications vsed in the Scriptures the first when the signe is pronounced of the thing signified that is when the signe is sayde to be the very thing signified as when Christ is called our Circumcision our Covenant our Paschall Lambe u 1. Cor. 5.7 Gen. 17.10 Act. 7.8 the other when the thing signified is pronounced of the signe that is when the very thing signified is sayde to be the signe as when the bread is called the body of Christ the wine the bloud of Christ x 1. Cor. 11.24 Mat. 26.28 And these Predications are wont to bee called Relatiue Analogicall and Metonymycall Relatiue because when the one separated thing is pronounced of the other a mutuall relation and respect of things like the one to the other is necessarily presupposed Analogical because the changing of the names is made in regard of the Analogy and exceeding great agreement betweene themselues Metonymycall because the signe is put for the thing signified so contrariwise The reason of these Predications in the mater of a Sacrament is the vnion which as it coÌ„sisteth in three in the signifying sealing and spirituall exhibiting so it maketh these Sacramental Predications true because of the signifying sealing and exhibiting The End of a Sacrament is two-fold Proper and Accidentall The Proper is eyther Primary or Secondary That is the visible sealing of Gods invisible grace and our conjunction with Christ y Rom. 6.4 1. Cor. 10.16 Gal. 3.27 This is a testifying of godlinesse towards God of loue towards our neighbour and of open profession whereby as by a marke wee are severed from other Synagogues of Sathan z 1 Cor. 10.17 Eph. 4.5 1. Cor. 11.29 The Accidentall is the condemation of them that vnworthily communicate for albeit the vnfaithfull receiue the SacrameÌ„ts yet for the abuse of the signes reproachful contempt against the thing signified they are made guilty of the contempt of Christ and therefore also of everlasting death and condemnation By this a An alysi opening of the definition through all the causes it may easily be coÌ„cluded what those things are which most properly may hold the name and nature of a Sacrament to witte those wherein there may be a concurrence of all these causes and of the conditions that issue out of these Such Sacraments as these are
concerning God is vtteâ—d For the INFINITNES GOD by speaking properly is not in a place because he is no where â—ontayned yet euery where because he contayneth and reacheth vnto al thing not in quantity but in power For the IMMVTABILITIE WHatsoever change seemes to bâ— ascribed vnto God in the scriptures it is not in God but in the thing and therefore when Repentance is vttered concerning God it signifieth nâ— the affect in God but the effect of Goâ— in men For the ETERNITIE SOmewhat is sayed to bee Eternalâ— eyther properly or Analogically Properly which by Nature hath neyther beginning nor ending Analogâ—cally which having a beginning bâ— the grace and power of God hath noâ— an end after the former manner God is eternall after the second the Angels and the Soules For the KNOWLEDGE THe Act of Knowledge in God is indivisible wherfore neyther foreknowledge nor remembrance are not â—ncident vnto God but in respect of vs. For the POWER POwer in God takes away all that which is eyther of finite power or want of power For the WILL. THe Will of God is eyther absolute or Conditionall neyther are there contradictory Willes in God sith the thinges and persons are both alike or after the same manner The end of the First Booke THE SECOND BOOKE OF THE first Part of Holy DIVINITIE that is of the Workes of GOD or the Causes of our Salvation CHAP. I. AFter that we haue treated of the 〈◊〉 of holy Divinity we must consider concerning the partes thereof Now the partes of Divinity according to the consideration of the end and of the meanes to the end are two the one of the causes of our salvation and so of the works and Effects of God the other of his Subiect to witte of man and of the diverse state of man for salvation which is the nearest end of Divinity is considered two wayes both in it selfe and the causes thereof simply as also by relation vnto the Subiect vnto which it was ordayned for which respect it is diversly modified or measured according to the manifold condition of the subiect wherein it is The workes of God of which wee must treate in the first part of Divinity are of two sortes Inward and Immanent Outward or Going out those are in the very Essence of God by an Internall and Eternall Act these passe from or goe out of God into the Creatures by an externall and temporall act of the first kind is Predestination of the second if you respect the workes of Nature is Creation and Providence if of Grace Redemption and restoring againe OF PREDESTINATION The Part Confirmatiue CHAP. II. PVrposing to speake of Predestination wee must declare first what Name it is secondly what thing it is Whereas to Predestinate is to appoint and ordayne things to their ends a Rom. 8.29 Eph. 1.5 according to the manifold respect consideration of those ends it is wont to be taken diversly among the Doctors of the Church Now the ends generally to which things created are ordayned are two the one is that to which thinges are carried by the order of nature or according to nature by the ordinaÌ„ce of God the other is that which exceedeth the proportion or measure of the created nature and respecteth the state of man out of this temporall and naturall life the one of the Schoole-men is called Proportionate the other Superexcedent In respect of the former end Predestination is a decree of God or a iudgement of Gods vnderstanding aswell in generall of all thinges created b Act. 4.28 as in speciall of all Creatures reasonable which were to be put over to their certaine end And in this signification it is also of others called Providence and by vs was sayde to be a kind of those inward and immanent actions of God in respect of the latter end Predestination is taken two wayes c Synecdochice Synecdochically even as the state of man out of this naturall life is two-fold eyther commonly or Improperly for the eternall decree of God concerning men to bee saved or punished or singularly and properly for the Act of decreeing vnto eternall salvation which was in the minde or vnderstanding of God and in this signification wee take Predestination in this place This Predestination is to bee discerned two wayes or by two degrees first in it selfe and the causes thereof simply secondly oppositely vnto the contraries of the same Predestination therefore is an Act of Gods good pleasure wherby God from everlasting purposed in himselfe out of the vniversality of Creatures to make some and certaine of them partakers of his grace glory in Christ to his prayse and their salvation The Primary Efficient Cause of this Predestination is God in whome and from whome the very Act of Predestination is as it were from his divine vnderstanding and in it fore-shapened altogether or alwayes going before all things and causes d 2. Eph. 1.5 Rom. 8.29 2. Tim. 1.23 secondly Impulsiue which is the benevolent or well-willing affection of the Will of God in Christ which in Scripture is called the good pleasure of the Will of God e Eph. 1.5 And this act of Gods good pleasure which in God is simple and vniforme according to our humane manner of vnderstaÌ„ding hath two as it were distinct Predestinations the former is of the end the latter of the meanes vnto the end that distinctly we vse to cal election or fore-knowledge f 1. Pet. 1.2 Rom. 9.11 8.29 but this by a common name purpose g Prothesis and Predestination but both of them is a fore-ordinance from everlasting before all things and the causes that were in the things h Rom. 9 19. Act. 13.48 Rom. 9.11 11.6 The matter of Predestination or to speake more properly the Obiect is man who out of the common nature of his kind was to bee lifted vp or advanced Of this obiect according to that double respect of the act of Gods purpose there ought to be a double coÌ„sideration for if you respect the fore-ordinance of the end man coÌ„monly absolutly i Rom. 9.20 21.35 is the matter of PredestinatioÌ„ but if of the means vnto the end man is who was to perish of himselfe and in himselfe guilty in Adam k Esa 54.16 Rom. 9.22 1. The. 5.9 The forme speciciall indeed and proper is an adoption into Sonnes by Christ l Eph. 1.5 but commonly that whole manner of order in respect both of decree and execution In respect of Decree the order of degrees m Rom. 8.30 is this Fore-knowledge by which God fore-knew them that were to bee Predestinated afore appointment or a determining purpose by which God hath fore-determined the Predestination of them that were fore-knowne both by electing them from everlasting and by preparing for them elected grace in the present world and glory in that to come In respect of Execution the order of degrees is this an effectuall vocation n
matter is two-fold the first and that which springeth from the first Of the first matter there is a double knowledge the first in the purenesse of it owne nature absolutely and by it selfe the other with a respect vnto other thinges as the beginning first subiect of which thinges are made and consist In both notions it is described of Moses first as touching the substance in that it is partly earthly partly watery for herevnto tend the names of earth and water Secondly as touching the quantity in that it is a i Jngens moles huge heape and yet not onely a k Plasma rationis worke of manner or fashion but in very deed a Being layde or spreade vnder all thinges Thirdly as touching the quality in that it was darke obscure which the Spirite of God lay vpon l Gen. 1.1.2 c. The matter of the Secondary creation to witte being that which of the first sprung is wont to be shewed by the Name of Nature by the Philosophers as by the names of heaven and earth in the scriptures m Psa 124 8. 134.3 Esa 37.16 For of the thinges drawne forth of that first matter there are two sortes plainely differing between themselues although Analogically they are referred to the common respect of one kind for some are Compound Elementall and Materiall in this world which are manifested by the name of Earth other some are Simple and Immateriall aboue this world in the heavenly places by God set in order which are made knowne by the Name of Heaven By the manner of them a two-folde Nature is made to witte an Inferior and Superior the one is considered in this vniversalnesse of thinges naturall in which man also is the other in the vniversality of thinges put aboue the nature of this world in which also are the Angels the truth and manner of both may more conveniently be concluded by the forme of Creation The Forme of Creation to wit of that which is Primary is both that hidden force of divine Power put into that first matter according to the being and conditions of the same as also the Externall Immediate and instant bringing forth of the matter the state thereof without shape and order But of that which is Secondary the Forme Internall is that common and hidden nature of the whole frame which God hath imprinted into all thinges after a common meane and manner but the externall whereof speech is here is that powerfull bringing forth of all thinges out of the first matter in the beginning of time by the space of sixe dayes as also the most godly disposing of the same both in themselues and among themselues n Gen. 1. per totum caput Now the truth of this bringing forth and disposing is two wayes discerned according as the Nature of the thinges brought forth and disposed is two-fold the one is Inferior or elementall materiall the other superior simple and Immateriall o Heb. 1.10 Of this Inferior Nature there are two parts Elementall and Ethereall The Elementall part is of bodies by their Nature subiect to change below the Region of the skie whether they be simple or compound The Simple Bodies are the Elements the beginnings of things compound which in a most godly most convenient order were at first created p Ge. 1. to v. 10. The compound bodies were coÌ„pounded eyther of two elements or of three only or of all the fower those are called imperfectly these perfectly mingled Of these some are without life some having life those which haue life are eyther onely growing as Plants q 1 Gen 1.11.12.13 or growing feeling as the brute beasts r Gen. â— 20 21. or lastly growing sensible reasonable as man Å¿ Gen. 1 28 of whome wee shall speake in the third booke of this Institution Of the part of this Inferior and Etheriall Nature there are two sorts of Orbes or Spheres with starres and without starres Those with starres are both the moueable Firmament every way shining with the thicker partes of the Spheeres as also the skie of the Planets contayning in compasse thereof seaven Orbes t Gen. 14.15.16 Those without starres are both the Superior Orbe or the Primum mobile which turneth about in compasse all the Inferior partes as also the inferior Orbe which is in the ayrie skie Of the superior or super-celestial nature there are two partes the one contayning which Empireum the first and vnmoveable in Scripture called the u Act. 1.11 Eph. 4.10 2 Chr. 16.14 Heaven of Heavens the other contayned which besides the blessed Soules of whome wee will speake about the end of this Institution are the Angels of whome in the Scriptures a description is expressed both in a generall and particular manner In a generall manner as touching their Essence for they are things truly subsisting or x Psa 104.4 spirituall substances incorporal indivisible as touching the properties of their Essence Internall they are indued with vnderstanding and will and according to theyr owne naturall perfection being opposite to thinges corporate they are simple substances but externall in propriety of nature finite in place definite the Administers of God their Creator y Heb. 1. v vlt. 1. Ring 22 20. By a particular manner they are discerned eyther as they are good or else as they are evill Good who continued and were confirmed z Mat. 18.10 2â— 30 vnchangeably in their naturall dignity wherein they were created by the speciall grace of the Creator whose worke and office is to serue God and men after God eyther immediately in respect of their owne nature a Mar. 6.10 Psal 103.20.21 or mediately by dispensation of the assumption of bodies eyther b Gen. 13.2.4 Heb. 13.2 Mat. 28.3 humane or fiery c Esâ— 6.2 Ezec 1. â— 2 Kin. â— But evill who from that their naturall dignity freely malitiously fell whose worke is being proper and voluntary both to worke evill of themselues in themselues and by themselues as also to tempt and induce other to the working of the same d Io. 8.4 Iud. ver 6. Iob. 1.11 1. Pet. 6.8 but being improper and not voluntary it is to serue God to restraine and yeelde all their power whether illuding or lying or actiue and effectuall vnto his own will so as they can vse the same neyther otherwise nor to any other end then God most wisely hath decreed e 1. Kin 22 20. Iob. 16. 2.1 The End of Creation is two-fold the furthest highest is the glory of God the worker in his goodnes wisedom power for the faculty or vertue put nâ—o the things commendeth f Ge 1.31 Psal 0â— 24 Prou. 16.4 his goodnes the order of them his wisedom the maner of both his power the neerest end is of the worke g Gen. 1.28 Psal 8.7 Heb. 2.7.8 that all thinges by their vses should serue for
we haue more largely treated in the place concerning God The humane Nature of Christ is that whereby hee holdeth the same Essence with vs both the manner of subsisting or being a person and the vitious accidents and sinnes of the substance being excepted For neyther is the humane nature of Christ any thing by it selfe subsisting without dependance but being without subsisting was assumed in the singularnesse of person without any eyther confusion of natures or division of person c Phil. 2.6 Ioh. 1.1 Neyther could any contagion of sinne infect that humane nature of Christ the substance whereof being otherwise in it selfe corrupt originally the vnspeakable operation of the holy Spirite sanctified and most fully purged from every spot nor yet ought to infect as being that wherein the purging of our sinnes was to be performed d Luc. 1.35 Heb. 4.15 These thinges excepted Christ tooke our true and Reall Nature the same both whole and perfect according to the substance properties and infirmities thereof The Substance for Christ had both our whole Nature and the Essentiall parts of it whole Our whole Nature for hence is he called in the Scriptures The seede of the Woman e Gen. 3. 22.16 the seede of Abraham the seede of David according to the flesh or the fruite of his loynes f Act. 2.30 and very where the Sonne of man The Partes for hee had both a reasonable Soule and an Instrumentall body A reasonable Soule this the Scripture and g Ioh. 10.17 Mat. 26.38 the end of his Incarnation prooveth for that which is not assumed is incurable The Verity of Nature because the other partes of man haue their beauty by the Soule An Instrumentall Body this proued the verity of his humane Nature which requireth a limitted matter that is a fleshly and an earthly body h Luc. 22.42 the verity of satisfaction which ought to bee made in a body truly passible mortall Lastly the verity of demonstration for Christ shewed even by signes that hee had a body not phantasticall or heavenly but fleshly and earthly i Luc. 2.40 Mat. 4.2 Ioh. 11.35 Ioh. 4.6 Mat 8.24 Mat. 27.50 Iob. 19.27 The properties which Christ coassumed are eyther of the whole nature to witte to bee created and to bee finite or of the partes as of the Soule for he had vnderstanding k Mat. 26.28 and will l Luc. 22.42 the operations of both and of the body for hee had a shape quantity and circumscription and all the properties and naturall actions of a body m Luc. 2.40 Mat. 4.2 Ioh. 11.35 Ioh. 4.6 Mat. 8.24 Mat. 27.50 Iob. 19.27 Infirmities for it was behouefull for the end of his Incarnation that hee should wholy take vnto him all naturall defects sinne excepted for of defects some are simply miserable as Augustine tearmeth them and some damnable or as Damascene calleth them Detestable those Christ wholy tooke because they were no let to his perfection knowledge and grace n Ioh. 1.14 1. Tim. 3.16 Heb. 5.7 but these hee did not so because they had hindered our Redemption Of these natures the necessity and verity whereof hath beene declared there are divers operations o 1. Pet. 3.18 for there are two natures in Christ as it were two inwarde and effectuall beginninges out of which formally Actions and their manners are deduced wherefore as all thinges in Christ his subsisting onely excepted are two-fold or of two sorts to witte his Nature Properties Will Knowledge p Mat. 11.27 23.37 Ioh. 2.19 1. Cor. 15.27 Luc. 2.47 so are there two-folde operations some divine some humane distinguished by their beginninges manners of doing and the particular Actions of each of them By their beginninges because looke how many Natures there are so many formall beginnings of actions there are By the manners of doing for every beginning worketh according to it owne manner and condition the God-head after a supernaturall and divine manner the man-hoode after a Naturall and Humane manner By particular Actions for the Worde worketh that which is of the Word and the Flesh that which is of the Flesh without any confusion of Natures in the vnity of Person Thus much concerning the Natures the other thing followeth concerning their Subject that is the person and both the vnity and operations thereof Of the Person of Christ there is vsually held and declared a double respect in the Scriptures the one in regarde of the Essence of the Word the other in regard of the office and dispensation In respect of Essence Christ being considered or severally or without commixture as Nazianzene speaketh is in the divine Essence another person from the others but not another thing In respect of the dispensation which wee consider of in this place he is that second person of the God-head Incarnate that is that person who tooke mans Nature by creating it in the singularity of his subsistance immediately and by his person vnited the same with the divine nature mediately so as Christ is one of both Natures not two into both one and the same without time begotten of the Father the Sonne of God without mother and in time begotten of the Virgine the Sonne of man without Father the naturall and consubstantiall Sonne of both This Vnity of Person three things doe proue first the authorities of the Scripture for Christ is as the Prophet teacheth Emanuel r Esa 7. as the Angell teacheth the same Sonne of God which should bee borne of Mary Å¿ Luc. 1.35 as the Evangelist teacheth the Word made flesh t Ioh. 1.1 as the Apostle teacheth the same who came of the Father according to the flesh who is God aboue all things to be praysed for ever u Rom. 9.5 Secondly the end of his Incarnation because that God and man might bee made one in the Covenant It was behoofefull that one should bee made God and man in person not by participation of grace but by verity of nature not by confusion of substance but by vnity of Person Thirdly the denominations of both natures attributed to the same Subject for as those thinges are not incident to the divine nature which are proper to the humane nor those vnto the humane which are peculiar to the divine so all in common and according to truth are vttered of the person according to both Natures x Act. 20.28 1. Cor. 2.8 therefore the one and the same person is Eternal and not Eternall Infinite and Finite holding all the divine and humane properties those from everlasting as he is God these in time assumed as he is man both really yet Intransitiuely as he is man-God This Person is the common beginning of those actions which the Greeke Fathers haue called divinely Humane for the actions of Christ are not onely some humane some divine but also some of common operation which Christ effecteth both as he is Man-God by Nature and as hee is Mediator
administration and the tearme or end thereof Of Administration there are two times the present as of this world the future as of the other In this world Christ administreth or ordayneth his church two wayes by Prescription and by Execution of Lawes The Prescription of Lawes is two-fold outward whereby Christ by the Ministery of the Word prescribeth vnto his Subjects Lawes of u Iac. 4.12 Eph. 4.11 1. Cor. 12.18 beleeving and living Inward whereby he moveth by his holy spirite the hearts of the Elect vnto the obedience of his commandements with a feeling of his present grace and a sure hope of his future glory x Ioh. 1.16 Act. 26.18 1 Ioh. 1.3 The Execution is finished in two partes In the gracious distribution of Rewardes and Benefites whereby all corporall and spirituall things necessary for salvation are ministred to the church vnder a certaine condition of the crosse y Ioh. 14 18. Heb. 13.5 Iac. 1.5 and in the just inflicting of punishments whereby he dealeth with the enemies of his church whether they be corporall or spirituall by repressing and restrayning some z Psal 110 Rom. 16.20 but by punishing and vtterly destroying other some a Rom. 7.24 â—5 1. Cor. 5.36 In the other world Christ administreth his church with a perfect consummation both of Rewardes b Rom. 14 7. Apoc. 21.4 1 Cor. 2.9 and punishments c poc â— 2.8 2 Thes 1.6 the Antecedent wherof shall bee the vniversall judgement the consequent Eternity The terme and end of this kingdome in respect of d Oeconomiae the ordering thereof shal bee when the Sonne being about to deliver vp this kingdome of Mediatorshippe to God and the Father shall be subject vnto him who hath made all things subject to himselfe that GOD may bee all in all e 1. Cor 15 28. for hee shall solemnely professe his voluntary subjection towardes God the Father by a singular and glorious yeelding vp of this Oeconomicall Kingdome receyved of him as touching his Person from the Fathers hand And this is the manner of Christs Office according to the speciall kinds thereof Now concerning the parts wee must in few wordes consider Of Christs Office there are two parts or as they are commonly called two Estates of Christ God-man Humiliation and Exaltation for in these that whole dispensation of Salvation and the execution of Christes threefold Office consisteth wherefore looke what is the manner of Christes Office from the Natures in the person or from the person according to both Natures the same also is the manner of his Humiliation and Exaltation Humiliation is that base and voluntary condition of Christ God-man vpon earth whereby hee debased himselfe as touching both Natures that he might both die and by dying satisfie as touching his Divine Nature he debased himselfe both by a voluntary subjection of his Person and by a hiding of his glory and maiesty before men for the time f Phi. 2.7.8 as touching his Humane Nature both by taking vnto him the Infirmity of our Nature and secondly by his most humble Obedience of Life and Death g Esa 53.5 Ioh. 19.34 Exaltation is the condition of Christ God-man whereby hee was advanced into the glory and dignity which was meete or convenient for the person of a Mediator and that according to both natures according to the divine nature by relation or by a divine manifestation of that maiesty which he hid during the time of his abasement h Rom. 1.4 Act. 2.38 according to the humane partly by the deposition of his servile conditioÌ„ and partly by the receiving gifts in body in soule concurring together vnto the perfection and blessednesse of his humane nature aboue all nature i Phil. 3.21 Ephe. 1.20 2. Heb 2.9 Of both states there are proper degrees opposite one to the other Of Humiliation and first of that which is outwarde or of his Submission vnto death there are three degrees death with the curse conjoyned k Gal 3.13 Burial that the truth of his death might bee ratified l Luc. 23 53. Descent into Hell or that voluntary debasement of Christ to suffer and as it were with wrestling to overcome the paines of Hell which Christ chiefly felt in his soule when he was assaulted first with heavinesse afterwardes with the sorrowes of both deaths m Act. 2.24 Eph. 4.4 To these are opposed three degrees of Exaltation Resurrection in which by divine power having subdued death hee raysed vp himselfe vnto life everlasting d Mat. 28.6 1 Cor 13.4 n Ascension whereby through the same power hee verily and visibly translated his body into the Heaven of the blessed o Act. 1.9 Eph. â— 11 sitting at the right hand of the Father whereby Christ was actually endued with all fulnesse both of glory and power p Heb. 1.3 Psal 110.1 1 Cor. 15.25 OF THE OFFICE OF CHRIST The Confuting Part. Distinctions in defence of Christs Office in Generall I. THere is wont to bee a three-folde signification of the Word Office for eyther it importeth an endeavor or deede wherevnto for some man wee are dutifully employed or an action of vertue as Cicero defineth or lastly an action or worke vnto which when a man is appointed he accordingly executeth the same and in this last signification it ought to bee taken when we treat of Christs Office II. IN the Office of Christ three thinges are to bee distinguished Vocation which in person hee had immediately from God Gifts by Vocation which immediately hee receyved in the Humane Nature Administration which was in person according to both Natures which three the outward vnction in the olde Testament signified III CHrist is sayd to be Mediator partly as hee is middle partly as he is mediant middle in Person mediant in Office IIII. OFfice ought to be distinguished either by the Substance thereof or by the manner of execution by substance according to the partes and speciall kindes of it by manner which hath respect both vnto the person to the natures in the person for the agent is one and the action one in respect of the Person yet there are two powers of the Agent and two beginnings of actions in respect of the Natures In Defence of Christs Propheticall Office CHrist is called a Prophet for three respects first in respect of person for hee is the wisedome of the Father not subiectiuely residing in the Father but impressiuely expressing the same in the Person 2. in respect of Office because he hath taught his Church immediately eyther according to eyther nature in the old or according to both in the new Testament 3. In respect of Ministery mediately teaching men by meÌ„ which were called eyther ordinarily or extraordinarily vnto the office of teaching In Defence of his Priestly Office I. THe Worde Sacrifice is taken in Scripture eyther Analogically or properly Analogically or by a certain resemblance it signifieth the duties of Piety
doe in the lawfull vse of the Lords Supper but by neyther of both ways is that Popish consecration proved III. OVr Consecration Christs differ not in Substance but in degree for that which is Christs is nothing else but an appointing or dedicating of the bread and wine to the holy and divine vses made by the word of Institution according to his Free will but that which is ours doth all and wholy depend vpon the verity power and ordinance of God not vpon the secret recitall and muttering of wordes IIII. THe will of Christ consecrating is not to bee separated from the Sacramentall manner and Rite of consecration because as the one is the cause Efficient of the consecration so the other also is the materiall and formall cause thereof If you respect the Efficient Christ consecrated it with his will alone if the materiall and formall he consecrated it with the solemne word of Institution and with those Rites of dispensing which hee himselfe vsed commaunded vs to vse V. TO doe this in the Institution of the Supper is not to consecrate the outward signes or symboles but to doe all that which Christ commaunded his Disciples to doe Neyther did Christ vtter these wordes This is my Body to the end hee might consecrate the signes for he vttered them after the blessing breaking of bread but that he might declare vnto his Disciples the manner or nature of the Sacrament VI. THere is no change made in a Sacrament by vertue of the wordes but of the divine Institution and ordinance And that which is made is not made in Substance in quantity or in naturall qualities but in relation onely that is in vse and office Neyther doth eyther the custome of the church proue any other thing which vsed a shewing holding forth of the Eucharist not for adoration but eyther that they might prepare the people to the communion or that thereby out of the offering of private men a certaine part being set aside for the peculiar vse of the Sacrament might be shewed or the costom of the Greeke Fathers who never vsed this Rite of Elevating since the beginning vnto this day VII IT is manifest that those words which were not spoken over the bread or to the bread but to the Disciples communicating were spoken to instruct the people and not to change the breade neyther doe the most auncient Lyturgies gaine-say this which joyne together the wordes of consecration with the whole action of the Lordes Supper or doe the Fathers who when they affirmed that the Eucharist is made by a mystical Prayer by calling on the name of God by solemne blessing by thanksgiving or some certain consecration had no respect to those fiue wordes alone and that they with them would not haue consecrated the bread of the Sacrament by any Substantiall change their owne most evident expositions doe plainely shew In Defence of the Matter constituting the Lordes Supper and first against Concomitancy Bellar. Lib. 4. Cap. 21. I. AN Argument drawne from the hypostatical vnion of God man and that which is naturall of the Flesh and the Soule to concomitancy is of no force because it is one thing to treate of flesh and bloud which are things substantiall and entire partes of humane nature but another thing as they are given vnto vs for meate and drinke according to the voluntary and Testamentall disposition of Christ neither is therefore the Hypostaticall vnion of God and man broken which was not broken in death howsoever the soule and bloud were separated from the body II. THe spirituall eating whereof onely the order of the Text in the Chapter cited sheweth that mention is made ought to bee distinguished from the Sacramentall eating whereof here the question is neyther ought that which is spoken Synecdochically of eating in some places be taken exclusiuely seeing also in other places there is very often mention made of drinking III. FRom false ambiguous and impertinent Principles a false ambiguous and impertinent consequence is drawn Now the first Principle is false for we doe not acknowledge any reall or visible presence of Christs body bloud in the Supper In respect of the signes it is wholy Sacramentall in respect of the thing signified meerely spirituall IIII. THe second Principle is ambiguous because the body and bloud of Christ are two wayes considered one way as they are the partes of Christes humane nature all which being vnable to bee sundered liveth glorious the other as they are represented vnto vs Sacramentally in this action of the Supper to witte as both the body was offered vnto death for vs on the crosse and his bloud out of the body powred forth for the wordes added to the Institution doe plainely testifie that the body and bloud of Christ as things separated in the sacrifice of the Crosse are offered and exhibited vnto vs in the Supper V. THe third Principle is impertinent and different from the question now in hand because wee treate not here eyther of the vniversall presence of Christs Divinity which pertayneth nothing to the speciall kindes for if the adversary vnderstand the presence of nature Christ shall bee aswell any where else as in the Supper because he filleth all things if the presence of grace he affirmeth nothing that is proper to the bread but what pertaineth to all the faithfull or of the Hypostaticall vnion of the two natures in respect wherof notwithstanding we wil never affirm that the Divinity of Christ is with his humanity by a Concomitancy because that were a Nestorian heresie VI. THe Fathers which are cited eyther spake Synecdochically by the body vnderstanding the whole humane nature of Christ as Cyprian Hillarie Ambrose or of the whole person wherof in the Supper we are made partakers as Basil Hierome Chrysostome Origen the Nicene Synode or Sacramentally they vttered that of the signe which is proper to the thing signified as Augustine Cyril both he of Ierusalem and that other of Alexandria VII The body of Christ vnder the shew of bread is Sacramentally offered vnto vs in the Supper as it was crucified and broken and his bloud as it was shed for Christ instituted the Supper for a remembrance of his death and yet is not his carkasse eaten because Christ by his death purchased merite of life for himselfe and his VIII It is one thing to speake of the body bloud of Christ as touching themselues and another thing according to the manner of a Sacrament as touching themselues the bloud of Christ cannot bee plucked from the body that was done once on the Crosse but as touching the nature of a Sacrament they ought distinctly to be considered partly because in the Supper they represent that vnto vs which was once done and partly also because the perfection of our refreshing in Christ is exhibited in the eating of Christes flesh and in the drinking of his bloud IX MIracles are not to be drawne into vse and rule because every