actuall both of these were in Christ yet properly he imputeth this onely V. ACtuall righteousnesse is eyther perfect or imperfect this is in vs that in Christ VI. PErfect actual righteousnesse of Christ consisteth in a double obedience whereof the one is called the obedience of the Law the other obedience vnto death VII THe obedience of the law which is truely and properly the effect of the person being the mediator neyther ought nor can bee called eyther a part making the person or a quality pertayning to the making of that person VIII THe places of Scripture which treat of Christes death are not to bee taken exclusiuely or oppositely but figuratiuely or Synecdochically for the last accomplishment of the whole obedience DISTINCTIONS in defence of the Formall Cause The Arguments which Bellarmine bringeth against the truth of this cause are of two sorts for first hee endeavoureth to proue by certaine reasons that our inherent righteousnesse is the formall cause of our righteousnesse Secondly he impugneth the imputation of Christs righteousnesse The first he endeauoureth to perform by 8. Testimonies Cap. 3. Lib. 2. De Iustificatione The first is in Rom. 5. Of which wee haue treated in the explication of those places which were alleadged against the true nature of the name or word The second is in Rom. 3. Answ First the Grace of God is taken in Scripture aequivocally First for the free and eternall favour of God wherby hee made vs acceptable to him selfe in his beloved Sonne and this is the Grace that maketh acceptable Secondly for the giftes by Grace whether outward or inward whether generall or particula and that in the place cited it is taken in that signification and not in this three thinges doe proue First because the Apostle excludeth the righteousnesse of the law which is of works to the end hee might establish the righteousnesse of faith the causes whereof hee reckoneth vp Secondly because what hee called freely hee expounded by grace that not onely the workes that goe before but also those that follow after faith might bee excluded Thirdly because the Apostle opposeth the very same Grace cap. 4.2.4 against Abrahams works howsoever proceeding from the renuing of the Spirite Secondly neyther in deed doth the conjoyning of those two words Freely and by Grace sith the one expoundeth the other according to the Scripturall Phrase of speaking nor doth the force of the Preposition by which is not found in the originall Text and very often in the Scripture noteth the efficient nor doth the Efficacy of Gods grace the effect whereof ought necessarily to be distinguished from the Cause nor lastly doth it because loue in Scripture is called any Grace whereas both the loue of God towards vs is a grace making acceptable and ours towardes God is a grace freely given any way infringe that interpretation The third 1. Cor. 6. To this wee haue aboue answered The fourth Titus 3. Answ First the Effect is badly confounded with the cause to witte Iustification with Regeneration and Renovation for the matter of that is the righteousnesse of Christ but of this our Inherent righteousnesse Secondly neyther doth the Apostle call Renovation Iustification sith hee expresly distinguisheth the one from the other Thirdly the Apostle sheweth not the cause but the vse of Renovation or good workes when he sayeth that being justified by the grace of God wee might bee heyres according to the hope of everlasting life The fift Heb. 11 Ans First there is a two-folde righteousnesse Imputed and Inherent by both they are called Iust or righteous but after a divers manner by that by way of Relation and perfectly before God by this Inchoatiuely Subjectiuely and vnperfectly Secondly the perfection which is ascribed vnto the faithfull in the Scripture hath a three-fold respect the first of Gods councell from everlasting Secondly of the foundation in Christ lastly eyther of comparison and opposition vnto other mēs vnrighteousnes or of the end or tearme of perfection vnto which it tendeth besides these respects there is no perfection of the faithfull in this world Thirdly the nearest cause in deede of a righteous worke is inherent righteousnesse but the chiefe and principall cause is the Spirit of Christ imputing his righteousnes to vs and by the power of that imputed righteousnesse working this inherent righteousnesse in vs. The Sixt Rom. 8. 1. Cor. 15. Ans first our Conformity with the Image of Christ whereof mention is made in the Scripture is threefold the one vnto the image of glory being opposite to that which is vnto the image of Christs afflictions And of this the Apostle treateth in the cited places The second vnto the image of Christs obedience which in deede in this world we performe vnperfectly but Christ applyeth the same to vs as perfectly performed for vs. The third is of the death buriall and resurrection of Christ Secondly of Christs righteousnesse there is a double vse the one principall of satisfaction and merite the other exemplary and of document as touching satisfaction Christs righteousnesse is imputed to vs as touching example it is the rule of our inherent righteousnesse Thirdly the opposition which is made betweene the image of the first Adam and the second according to the sense of the Apostle in both places hath respect vnto the mortality and immortality the earthly and heavenly qualities of the body not properly vnto sinne and Christs imputed righteousnesse The seaventh Rom. 6. Ans The word Iustification is taken two wayes properly and improperly Properly when wee are sayde to bee justified by the cause Improperly when wee are sayde to bee justified by the effects Secondly the Apostle treateth of our Sanctification and the two parts therof the mortifying of the old man and the quickning of the new of both which partes hee giues vs an example in the death and resurrection of Christ Thirdl◠to bee justified signifieth to bee freede according to the proper phrase of the Hebrewes who comprehend the Consequent with the Antecedent The eight Rom 8. Answere First the degrees of our Salvation Adoption and Iustification are badly confounded together Secondly of Adoption there are two considerations the one according to the truth and foundation thereof in the eternall counsell of our Election the other according to the fruition and accomplishment thereof in the other life In that signification Adoption goeth before Iustification but in thi Adoption is the bound and end of Iustification Thirdly it is one thing to call Iustification Putatiue and another Imputatiue that as being false is falsely also faigned vnto vs this is no lesse true then if we our selues had it subiectiuely because of the truths sake both of Gods promise and our coniunction with Christ That the FORMAL CAVSE of our Iustification is not the Imputation of Christs righteousnesse Bellarmine proveth by ten Arguments Cap. 7. Lib. 2. de Iustificatione To the FIRST IT is false for whereas there are two sorts of testimonies some expressed and some by
the generall of outward calling Gods good pleasure as the foregoing cause therof Christs Ransome as the meritorious cause therof Out of both ioyntly ariseth that singular and benevolent affection of Gods will whereby hee embraceth vs adopted in his beloved Sonne with his Infinite loue by applying vnto vs his saving grace i Eph. 2.17 19. Ioh. 15.19 Act. 6.14 Eph. 1.5 Of this Inward calling or application there are two inward meanes the Spirite and Faith The Spirite which calleth by the efficacy of the cause k 1. Ioh. 2 17. Ezec. 11 1â— Faith answereth the calling by the office of the instrumeÌ„t l Rom. 8.30 â— Pro. 1.22 Now as the giving of the Spirite so also the bestowing of faith is the singular gift of God m Passe To be possible to haue both is of Nature but to haue both is of Grace The Matter of this Inward calling are those whome God fore-knew and predestinated vnto life for whome hee hath predestinated them hath he called n Rom. 8.30 Neyther can this Inward and effectual calling bee of any others then of them whose also is the Spirite of Christ and saving faith according to the purpose of Gods Predestination in Christ all others are excluded for albeit it be somtimes given vnto the wicked not onely with their sences to perceiue those things which are of the outward Ministery but by them after a sort inwardly to be affected in the heart that is in the vnderstanding and will yet this inward saving calling whereof we here treate doth affect them onely to salvation who liue and are moved by the Spirite of Christ and are ingraffed by faith into Christ to life eternall o Ioh 17 â—0 Eph. 2.20.21.22 The forme of this calling is that inward Information of the faithfull by the spirite and faith for the communicating of Gods grace and glory Of this Information there are two partes the one is that effectuall action of Gods Spirite in vs and according to that the whole renuing of man which in the Scripture is commonly called Regeneration p 1 Ioh. 3.9 Rom. 8.1 The other is the action of Faith whereby both the mind is inlightened that it may know and the Will sanctified that it may apprehend God in Christ q Col. 1. â— Rom. 14.14 The End Remote is the glory of God gratiously calling Neerest the salvation of Man effectually called And this is the maner of the outward and inward absolute calling whereof the one is of good pleasure and election the other of the signe the one of Efficacy the other of Signification tending to Efficacy the one proper to the Elect the other common to all But because the one cannot nor ought to be separated from the other in the Elect in the ordinary way vnto Salvation out of both ariseth a calling which wee tearme Coniunct both ordinary effectuall in the matter of our salvation Now is it an effectuall and gracious action of the holy spirite sealing vp in the Elect by the instrument of true faith the preaching of the word the vse of the Sacraments the communion oâ— Christ and his Church for their salvation and Gods eternall glory The Efficient cause of this calling is God for the calling is of gift not of merite of grace not of nature God calling whome hee will and againe whome hee will eyther not calling at all or not effectually calling but both freely without respect of person or without blame The matter are men elect in whom alone onely this calling is effectuall perticularly and savingly though generally the not elected and Hypocrites may both receyue the vse of the outward calling and seeme openly to declare the sence and feeling of the Inward whence it is that the Effect of the calling of these is called in the scripture a r Heb. 6.5 taste onely but of those a commixture of the Word with faith Å¿ Heb. 4.2 The Forme is that divine manner of divine Information Inward and Outward whereof this is fully performed with the preaching of the Word the vse of the Sacraments and other both private and publicke exercises of faith and charity but that with the saving communion of the Spirite and Faith The End is both the glory of God being mercifull as also the advancing and translating of man from his misery to spirituall grace and glory OF THE CALLING OF MAN vnto Salvation The Confuting Part. Distinctions in defence of the Efficient Cause I. THe Vniversall Calling which is coÌ„monly called Naturall is one and the Politicall or Ecclesiasticall which is called Personall is another Lastly the saving is another of which we treate in this place yet of all these the Principall and onely Efficient is God II. THere is one calling Immediate another Mediate Extraordinary Ordinary That God effecteth by himselfe This by the Ministery of men III. OF the Efficient cause of all callings there is commonly had a two-fold notice the one according to the beginning the other according to the Instrument that is properly of the cause this of the r Concausa fellow cause In Defence of the Matter against the Vniversality of Effectuall Grace I. THe grace and good will of God is eyther noted generally whereby God doth benefite all men or particularly whereby hee doth good to the Elect in Christ but this vniversall and generall grace ought to bee discerned from the singular and particular as also the vniversall and common benefits towards all as they are men from the Particular towardes men as they are Christians II. THe Affirmation is Inconsequent from the Generall to all Particular things for all ought not to bee taken vniversally of every man but generally of all sorts of men III. THe Argumentation holdeth not from the communion of Nature to the communion of Grace IIII. THe quantity of Actiue vertue ought to bee knowne by the Effect of the quantity V. THere is one Efficacy of calling outward another inward the outward is when the sences and corporal things are touched moved by the outwarde Ministery the inward when the vnderstanding and will are touched and moved Both these Efficacies againe are two-fold the one saving proper to the Elect the other not saving but leading the way according to the generall order and generally belongeth vnto all that are called The Places 1. Tim 4 10. Ans The benefites of Christ in the saving of men are distinct by two degrees the one is common to all the other is peculiar to the Church and saving to the faithful Adde further that the word of saving importeth sometimes the benefites of God in this life and sometimes that eternall benefite of salvation aequivocally Ezek. 28.26 God two wayes is called the God of men eyther vniversally and commonly according to nature or particularly according to Grace whereby hee chose them from everlasting in Christ In Defence of the Formall CAVSE I. THere is one Calling by grace naturall and another by Grace supernaturall
affection or relation to that calling And according as one part of this Invisible church doth warfare on earth and the other triumphantly in heaven so the manner of the forme hereof is diverse for in the triumphant church it is perfect in it owne kinde but in the Militant it is onely inchoatiuely or by way of beginning tending to perfection by more or lesse efficacy acording to the measure of the spirit faith And hence it is that in respect of this forme the state of the Invisible church is divers For as it is vnited to Christ her head it cannot erre because there is but one truth of the heade the spirit the body but as it is considered according to it selfe and the diverse members thereof it erreth in divers wayes and degrees k 1. Cor. 13.9 1. Cor. 3.12 Apoc. 3.1 for albeit the Spirite bee alwayes in it yet the same worketh not perfectly by it but onely according to that measure which it hath l 1. Cor. 12 7.11 but this invisible church cannot revolt frō her God because it hath God that promiseth a Mediator that redeemeth and saveth and lastly giftes that cannot bee repented of m Mat. 16 18. Ep. 4.1.29 The Forme of the Church visible the one is Constitutiue which ordayneth the Church the other Distinctiue that distinguisheth the true church from the false The Forme which maketh the visible Church is that outward calling which God mediately effecteth according to that holy kinde of government which hee would haue to bee kept in his house To this calling three thinges are as hand-maids the word of the Gospell the vse of the Sacramenrs and the lawfull communion of Saintes for God calleth outwardly by Worde Signe and Worke whereof wee haue more at large spoken in the place concerning the calling of men vnto Salvation The Forme that distinguisheth and maketh difference of the true Visible Church from the false is that which certaine markes doe limit and point out Now wee call them Markes by which the thinges which come into question are certainely knowne whether they bee to bee perceyved by sense or by vnderstanding or both wayes And as there is wont to bee of every thing a double knowledge the one which noteth out the Essence of the same by the true and immediate causes the other fette from the Accidents and affections declaring the vnseparable dispositions of the same or the other outward accidents which onely overcover the thing so also two sortes of markes are agreeable to this double knowledge for some are effectuall and necessary markes which they call Signes infallible and other some accidentall which they tearme Probable These former are the proper tokens of the church which certainely shew the Essence and nature of the same the latter are but common and probable signes thereof The proper and essentiall note of the visible church belonging to the Essence thereof immediately and properly and next of all flowing from the forme of the same is onely one to wit the truth of Gods word revealed and communicated wherevnto the truth of the Sacramentes as a thing inseparably tyed or knit with it is conjoyned n Heb. 4.12 Ioh. 10.27 Mat 28 10 Rom. 4.11 for the truth of both is so proper and so essentiall a token of the church that this truth and the church are alike changed The accidentall markes are two-folde for some are fet from those naturall dispositions of the Church which are inseparable which are also the naturall dispositions of that first marke to wit The pure preaching of the Word and the lawfull administration of the Sacraments o Ioh. 5 39. Act. 17 11 Mat. 26.26 1. Cor. 10 17. which are the two necessary and proper Adjuncts and Attributes of the church other some doe properlie pertaine to the order in the Church eyther publicke or private Such as are Ecclesiasticall power and publicke and private exercises of godlinesse and charity p Mat. 3.3 28.20 1 Tim. 2.1 The Power Ecclesiasticall is three-fold of Ministery of Order and of Ecclesiasticall Discipline The Power of the Ministery is an authority and right in the church to teach not every thing but that onely which the Lord hath prescribed by his Prophets and Apostles q Gal. 1.8 1. Tim. 6.3 and is the first part of the keies The Power of Order is an authoritie of the Church which is imployed partly about doctrine and partly about constitutions and lawes for the outwarde policie of the Church the one is commonly tearmed Doctrinall or Prescriptiue the other Constitutiue or Ordinate The Ecclesiasticall Discipline is a judiciall power of the Church whereby men receyved into the family of Christ are directed to godlinesse and are restrained least they should commit any thing vnbeseeming their christian profession but the offenders are reproved rebuked and corrected And this is the latter part of the keyes distinct from the former because that properly belongeth to the office of teaching but this is most of all practised in the correcting of mens offences and in the exercising of Ecclesiasticall Iudgements r Mat. 16.19 Ioh. 19.23 Mat. 18.18 1 Cor. 8.11 And according as there are two sorts of slippes to bee corrected some concerning doctrine and some others concerning manners so about both these Ecclesiasticall judgement is occupied for the private good of the offender and the publicke good of the Church Now there are three degrees of of that judgement rebuking conjoyned with admonishment Secondly an Excluding suspending or with holding from the Lords Supper whereby for a time the offender is forbidden or barred from the participation of the Supper Thirdly Excommunication whereby after a lawfull knowledge had before hand some person for his malitious contumacy is excluded from the communion of Saintes or as the Apostle speaketh is delivered vppe to Sathan to the destruction of the flesh that the Spirite might be saved ſ Mat. 18 18. 1. Cor 5.4 c. The publicke exercises of godlines and charity which notifie the true Church t Act. 2.42 1 Tim. 2.1 1. Cor. 1.2 are a gathering for the poore the Ministery the receyving of the word and sacrament Prayer u Ioh. 13.35 singing of Psalms c. but the private which indeede make for the ordering of our life are the exercises of repentance and those which respect our neighbour are the exercises of charity as Almes c. And of all those markes there is a common vse outward shew of them for the most part in all Churches but the right of possession and the lawfull vse of them is proper and particular to the true Church onely Whence judgement ought to bee given concerning the purity or impurity the cleanenesse or obscurity of the visible Church For that church which hath that Essentiall marke and all those which are accidentall is the purest that which hath that onely and not all these is the true Church but imperfect that which hath some of these and
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
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
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
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
of the bread and Wine into the Lordes body and bloud or by k Impanationem a passing into the bread or by locall inclusion or lastly l â—nex stentâ—am IndistantiaÌ„ by a beeing in or closenesse but it is Sacramentall and Spirituall which Gods will and authority declared by the worde of Institution effecteth Sacramentall because according to the nature of Sacraments it consisteth in a disposition and relation by which Christ together with the signe exhibiteth the thing signified to the Communicants and sanctifyeth the breade and wine that they may be the signes of the thing signified being conjoyned together by a Sacramentall vnion Spirituall because the body and bloud of Christ being not simply and as they are in themselues things subsisting but Intellectually and vnderstandingly to be considered are proposed in these mysteries and are offered to the mind not to the body to Faith not to the senses being also with the mind and with faith alone to be taken and receyved Of this maner there are three grounds The Institution the Verity and Manner of Christs body and the Nature of the Sacraments The Institution for Christ instituted the Sacrament of our communion with his body and bloud whereof wee are spiritually partakers by Faith for after no other manner can it bee beleeved that the present body of Christ is exhibited in the Supper but as it is truely receyved as the spirituall meat of the soule vnto life The manner and verity of his body for seeing the body of Christ being coessentiall with ours is circumscriptiuely in Heaven wheresoever he will and cannot be in earth by a maner invisible incircumscribed infinite indefinite al and every of which maners overthrow the verity of a body we must altogether confesse that Christ being bodily in heaven is neverthelesse after a Sacramentall manner in body present in the Supper m Heb. 2.17 Luc. 24.29 The Nature of the Sacraments for Faith should cease in the Sacraments if the very thing which is beleeved were otherwise present then after a sacramentall manner n 1 Cor. 11.17 neyther indeed doth the omnipotency of God or a miracle invert or evert this sacramentall manner of presence Not Gods Omnipotency because when there is speech made of that effectuall and actuall power of God the will of God revealed in the word must needes goe before To which will if any thing be contrary it is from it necessarily excluded as that also which is by nature contradictory not a Miracle because neyther miracles which are indeed aboue nature should be sayde to be against nature taking away and withall leaving a substance or naturall quality nor is it probable that a thing which is extraordinary is done in an ordinary Sacrament of the Church And these things haue wee spoken concerning the Presence of Christes body and bloud in the Supper Now are we to see concerning the Communicating and the eating It is needfull that both the ground and the manner of the Communicating of Christs body be considered and discerned The Ground is the vnion in the Supper and the same two-fold the one of the body and bloud of Christ with the bread and wine which is called Sacramentall and pertaineth to the Forme of the Sacrament the other of the same body and bloud of Christ with the beleevers pertaining to the end of the Sacrament The Former consisteth in 2. thinges in the conjoyning of the Signe and the thing signified whereof wee haue spoken and in the joynt receyving of both in the lawfull vse because in the vse instituted they are receyved o Simul licet non similiter together though not alike both conjunctions are not naturall nor corporall nor yet simply obligatory or binding but Sacramentall whereby the thing signified is conjoyned to the Signe and the matter of the Sacrament to the Sacrament and are ioyntly perceyved in the true and lawfull vse thereof The Latter is our Essentiall Reall and spiritual communion with Christ p Eph. 3.16.17 5.29.30 1. Cor. 6.15.17 1. Ioh. 3.24 Essentiall if the things which are vnited be respected Reall if the truth of the Vnion Spirituall if the manner whereby the vnion is made bee considered The things which are vnited are Christ and his Church the Verity thereof the name of Vnion confirmeth and divers similitudes in Scriptures doe shadow forth the Manner is not simply Intellectuall or vulgarly Supernaturall but plainly Spirituall Divine and Heavenly whereof the question that it is is manifested vnto vs by the word of God both simple and Sacramentall but the question how it is is so mysticall and secret that even an Angell cannot comprehend the mystery thereof r Ep. 5.30.32 From this two-fold vnion a twofold manner of Communicating also ariseth The one is Sacramentall or Externall of the Signes which is made by the taking of the bread and wine as according to the Institution ordinance of Christ they are the holy signes of his body and bloud Å¿ 1. Cor. 11 26. For as the bread and the cuppe of the Lord is corporally eaten and drunke so is the same eaten and drunke Sacramentally wherof the bread and the cuppe are a Sacrament even after that manner as the Sacrament of his body is called his Body and the Sacrament of his bloud is called his Bloud by a Sacramentall manner of speaking And this maner of eating is Temporall and may bee iterated The other is Spirituall and mysticall to witte the very receyving of Christs body and bloud in veritie by the Spirite by which Christ is spiritually applyed vnto vs that wee beeing made one with him might by his spirite be quickned to life eternall t Ioh. 6.46 48. and so this spirituall communicating doth not onely signifie Faith but also application which is made by faith our communion with Christ whereupon sometimes it is called faith in Christ sometime the communion of Christes benefites and sometimes our ingraffing and incorporating into Christ Now it is called Spirituall partly because it is effected by the worke of the holy Spirite u 1. Cor. 12.13 Partly because it is by faith onely receyued and partly also because it pertayneth to the Spirituall life And this manner of communicating is dayly continuall incessant From both we exclude the corporall or all communicating of Christs body and bloud in the Supper From the First because the signe is receyved with the mouth and not the thing signified From the Second because a spirituall thing cannot be receyved bur Spiritually The Adoration or Bread-worshipping remayneth which by a false supposition both of the presence and of the communicating of Christs body bloud superstition hath devised For albeit all the godly doe worthily confesse that this Sacrament is to be handled with great Religion and Reverence which Reverence the Fathers sometimes called by the name of Adoration and Christ himselfe is to bee worshipped in the mysteries both as hee is God as he is
not by naâ—ure as once the posterity of Aaron the Levites but by Ordinance and Institution But the Office of these Instruments â—s to administer the affaires of the Church according to Gods prescriptiâ—n Now the affaires of the church doe â—oncerne eyther the Doctrine or the â—ignes and Sacraments or lastly the â—cclesiasticall Iurisdiction and Disciâ—line of the Church Wherefore the â—ffice of all Ministers is contayned or â—ounded in the administration of Doâ—trine Sacraments and Ecclesiasticall â—overnement The Administration of Doctrine â—onsisteth in two partes in the assertiâ—n of the truth and in the contrary reâ—â—tation of falshood the right object of â—oth is the word of God y 2. Tim. 2 15 Tit. 1.9 The Administration of Sacraments hath two considerations one of the Persons to whome the Sacraments eyther ought or ought not to bee administred The other of the Manner that they bee wholy conveniently and intelligently administred Wholy as touching the Substantiall and Conveniently as touching the outward quality and forme Intelligently as touching the common Edification of the Church z 1. Cor. 1.23 Luc. 22 19 The administration of Ecclesiastical Discipline is chiefly exercised in two thinges in the punishing of faults and in the execution of Ecclesiasticall judgements as afterwards wee shall shew more at large a 1. Cor. 5.4 2. Cor. 2 8 The Matter of the Church hath respect eyther of the parts or of the Subject The Partes of the Church generally and materially are two The one Superior the other Inferior That 〈◊〉 the head of the Church to which the church is subject and from which alâ— vertue 〈◊〉 into the Church This is the body vnto which the members among themselues and with the head are vnited for the mutuall relation of these partes the one to the other maketh an essentiall manner or nature of the church But particularly the entire parts of the church Invisible are two according as there is vsually had a double respect of this church the one in the Beginning and progresse the other in the Perfection thereof that is commonly called the Militant this the Triumphant both which as touching the Essentiall nature of the church it selfe are but one albeit for the difference of the qualities which are in these partes they are as touching the place very diversly distinguished so that the one is in heaven which triumpheth and the other on earth which is in warfare b Heb. 12 22. Apoc. 21.2 Eph. 6.11.12 but of the church Visible as it is so considered there are two maine partes the Guides and the Flockes the Instructers and the Learners though extraordinarily it often happeneth that the one part is separated from the other the essentiall forme of the church it self still remayning The Subiect of the church Generally is Mankind c Mat. 28.19 Ioh. 10.16 Rom. 1.16 of which partly some are called dayly by the grace of God whosoever are ordained to life eternall and partly others are also called who being convicted of the grace offered might become for ever inexcusable But Particularly the Subject of the church visible are all those in generall which are called and outwardly professe the same faith in which common assembly of the church not onely the godly and elect are but also the vngodly and reprobate Those as touching the verity of the inward and outward forme these according to the shew and resemblaÌ„ce or counterfeiting of godlinesse Those Elect and called these called onely not elect Those the liuely these the dead members of the church d Luc. 8.13 Mat. 22.14 but of the church Invisible are they onely that are predestinated to life who indeed are inwardly affected with the calling of God and perceiue the same by faith according to the election and operation of Grace e Rom. 8.9 Eph. 1.23 Ioh. 14.23 Neyther are eyther the newly catechised Novices though yet not baptized nor those which are excommunicated if they repent excepted out of the visible church not those because albeit they haue not as yet receyved the outward signe yet being indued with faith and baptized with the inwarde Baptisme they ought to be taken for the members of the church according to the perfection thereof Neyther is it lawfull to exclude those from the communion of the church whome the Scripture doth not exclude from the communion of Salvation Not these because as they were conditionally excluded till there be hope of repentance so they must conditionally bee of the Church Now all Reprobates and those that liue wickedly without any pricke of conscience are excluded because whether they seeme to bee inwardly of the church or whether they are outwardly of the church yet they haue beene alwayes separated and continued so from the vnity of this church For this church is the communion of Saintes the Spouse and body of Christ without blemish the Temple of God the holy city c. The Forme of the church both generally according to it selfe wholy and specially according to the double notion thereof ought to be expounded as hath beene done in the causes precedent Generally the Forme of the church is two wayes considered Severally in it selfe and the Efficient cause thereof or ioyntly in her Subject After the former manner the Forme of the church is that divine and precious calling wrought in heaven according to the purpose of Gods will wherby hee decreede from everlasting the communion of himself with the church and of the church with himselfe in his beloved Sonne e Eph. 1.4.5 Ioh 10.27.48 Rom. 8.30 After the latter maner the forme of the church is a divine and gratious calling whereby the church of God is in this world fashioned and waiting vntill after the course of her calling here consummated it be advanced in Christ Iesus to the fruition of the heavenly calling And of this calling as the nature as touching it selfe is most perfect so the manner of the same is also two-fold the one immediate the other mediate that which God by himselfe maketh through the vertue of his Spirite this which he maketh outwardly by speech signe or working ordinarily or extraordinarily as it pleaseth him to make it known vnto men Specially the forme of the church Invisible is an effectuall and inwarde calling and by vertue of that effectuall calling that communion of Saintes both with their head and of themselues each with other g 1. Ioh. 1.12 And of this calling as the nature in respect of God is perfect so the inward and effectuall meane thereof is two-fold the Spirite and Faith the one in respect of him that calleth the other in respect of him that is called by the one God offereth and conferreth the effectuall calling by the other wee take holde of that which is offered and make answere to Gods calling for it is needefull that these two concurre together that the calling bee effectuall to witte the calling of God by the vertue and efficacy of his Spirite and our correspondent
sayd to be that whereby one cannot be compelled to do or suffer any thing against his naturall inclination from Vnchangeablenesse is sayd to be that which can frame it selfe indifferently or contingently to both opposites and so can do and not do suffer and not suffer The first freedom is not in man corrupt the Second is in every man of whatsoever state and condition The third was in man before the fall V. ONe freedome is sayd to be from necessity an other from sinne an other from misery The first is of Nature The second of Grace The third of glory VI. FReedome is eyther properly taken for the freedome which is in the Subject to the Object and from the contrary impediment or vnproperly or Synecdochically for one of these Liberties That Man cannot without faith or the speciall helpe of God perform any morall good against Bel. Li 5. de Grat. Lib. Ar. Cap. 9. I. GOod Workes are two wayes vsually considered eyther according to their outward manner or according to their inward In respect of both God is sayde to reward good workes of the one because they carry a shadow of civill goodnesse which also is acceptable to God as touching it selfe but of the other because they are done in faith according to Gods Rule and Prescript to Gods glory Now God rewardeth not according to the proportion of merite but according to the grace of promise notwithstanding those places of Exodus the 1. because there is noted an antecedent but not a cause of Gods blessing towardes the Mid-wiues Of Ezek. 2.29 and Daniel 4. because the Consequence is of no force from the outward rewarding to the quality of the Worke. For God is wont liberally to recompence an outward obedience with an outward rewarding II. A Thing is sayd to be good Equivocally and that two wayes eyther that it is such indeed or that it appeareth such or else that it is eyther good in it selfe as touching the substance of the worke or that it is sayde to be perfectly good in the Object Subiect End and other circumstances The Workes of the Heathen are called good workes eyther according to the appearance onely or because the substance of the worke is good though it be evill in the Subject obiect end other circumstances III. THe Fathers which seemed to attribute any thing to Nature eyther treated onely of those outward Civill and politicke actions as Basil and Augustine or of the natural good as Chrisostomâ— or of Workes according to the common opinion as Hierome IIII. IN the Works of Heathens all and every of those thinges are wanting which are required of the Adversary for the making of a good worke the circumstance of the end is wanting because that is not don for God which is not done for his commaundement according to his rule or for Gods glory The Action is defiled by the naughtinesse of the cause because whole man is whole sinne wholy not onely as touching himselfe but also as touching his actions Neyther hath a good worke any proportion with the strength of nature because to will and to do good is of grace and not of nature and so good workes are not onely hard but also impossible to Nature Neyther do the absurdities proue the contrary because wee are bound of duety to doe good workes nor are they therefore called evill because they are done simply but because they are not well done That there is no Free-will in godly and saving actions against Bellarmine Lib. 6. cap. 10.11.12 THe Freedome of Will is vsually considered two wayes in man regenerate according as there are in him two divers and contrary beginninges the beginning of good which is the Spirite or the parte Regenerate the beginning of evill which is the flesh or the part vnregenerate Hence the freedome of will in respect of the first beginning freely willeth good in respect of the other it freely willeth evill and in this sence is Free-will in man Regenerate diversly pronounced eyther to be or not to be AND THis is the State of man according to Nature and his naturall condition both in his first originall condition and Creation and in his change and corruption which after followed by sinne Now the other state of maÌ„ in this life according to the Grace of Vocation which is aboue Nature is to be known and discerned Now it ought to be discerned two wayes according as the Châ—istian calling and estate or the condition of a Naturall Christian man is in this life comprehended in two principall heades to wit Faith and good Works For these are the two partes of a Christian calling and the two most conjunct dueties of a Christian man namely to Belieue and to Doe for faith imbraceth the Grace of God in Christ good works doe testifie and performe Thankefulnesse for that Grace OF FAITH The Part Confirming CAP. VI. BY the Name of Faith wee doe vnderstand an outward and hypocriticall profession of Religion and Faith a Mat 13 20.21 Heb. 6.4.5 6. not a temporall knowledge and assent concerning Gods Grace b Act. 8.13 Iac. 2.29 Lastly not a certaine perswasion concerning some miraculous effect conceyved by a singular revelation or promise c Mat. 17.20 1. Cor. 13.2 but we meane that which properly and simply is so called and is pronounced by it selfe concerning the onely Elect and them all Wherevpon it is wont commonly to be called the saving iustifying faith d Rom. 3.28 and is a gift of God or a holy habite e Inditus given inwardly by the Spirite of God whereby the godly in their vnderstanding beleeving Gods truth receiue with a sure and firme assent of Wil the promises of the saving good-will and grace of God in Christ to his glory their salvation The Efficient Cause of faith is two wayes vsually expounded Primary or Instrumentally The Primarie Cause of Faith is God who had his fore-going good pleasure and the onely free affection of his will no preparation of our righteousnes going before or merite of our workes accompanying the same f Ioh. 6.29 Eph. 2.8 Luc. 24.32 The Instrumentall Cause of Faith is two-folde the one inward and chiefe the other outward and furthering The inward chiefe Cause is the holy Ghost who begetteth the same in the Elect by a speciall action next and immediately beyond the order of nature partly by disposing the vnderstanding to the saving knowledge and receyving of Christ partly by induing the will with new qualities and by inclining the same that it might particularly and firmely assent and cleaue to that knowledge and receyving g 1 Cor. 12.9 2. Cor. 4.6 Gal. 5.22 The outward and furthering Cause is the preaching of the Gospell by which the holy Ghost ordinarily formeth confirmeth this very worke of Faith in vs albeit God according to the Liberty of his power and will may beget worke faith without the vse of this ordinary meanes when it pleaseth him and is
Life but the Instrument and meane to attaine vnto life Neither doe the places which are cited proue any thing else which doe eyther note the quality of them that are to be saved and not the cause of Salvation Heb. 10.1 Tim. 2. Rom. 10. or doe intimate the way of righteousnesse by which men come vnto Salvation Phil. 2. 2 Cor. 4. Or lastly doe treate of the Effects from which as from that which is the a A Posteriori That is from the Effect to the Cause latter judgement both may and should be had of them that are truely justified and hereafter shal be glorified Mat. 25. Iac. 1. 2. Cor. 7. II. NEyther doth the reason alleadged from an absurdity and expressed in the ninth Chapter proue the contrary for Faith alone is sayde to saue vs aequivocally eyther in respect of faith because it is alone or of salvation because it alone saveth Faith is not alone without works but it alone saveth and justifyeth without workes as the eye onely seeth yet not alone but joyned together with the Body That the Law of God is not possible to be fulfilled by vs against Bellarmine Lib. 4. Cap. 11. I. THe Testimonies of Scriptures which are alleadged First Ma◠11. 1. Ioh. 5. treate not of the nature of the Law compared with the power of the Regenerate or not Regenerate for the fulfilling of the same but eyther of the burthē of the Crosse which the inward vertue and efficacy of Christs Spirite and the hope of eternal immortality doe ease or of Gods commandements in Generall aswell in respect of Faith as of good workes which are not so farre grievous that by them the faithfull should be oppressed for both the Spirite becommeth conquerour and whosoever beleeveth i◠freed from the curse of the Law Secondly those in Ioh. 14. Ro. 13 Gal. 5. Ioh. 15. doe not treate of our power for the fulfilling of the Law but eyther of our duety or of the effect of our loue towardes God Or lastly of the loue of our neighbour as a most evident Testimony of the whole obedience of the Law Thirdly in Psalm 118. 1. King 14. Act. 18. 1. Kin. 15. 2. King 23. 2. Chron. 15. 11. There is no speech concerning any perfection of the righteousnesse of those who are named righteous absolutely but eyther respectiuely or by relation vnto others or Inchoatiuely as touching themselues or by Imputation in respect of Gods acceptance Or lastly after a sort in respect of their owne sincerity opposed or set against Hypocrisie II. THe reasons which are alleadged Chap. 13. proue not the question in hand Not the First for it is grounded vpon a false presupposall and vpon that which by the Schoolemen is tearmed Petitio Principij Not the Second because it playeth vpon a false consequent for our bond remayneth albeit our weakenesse or want of power bee admitted like as the debt is wont to remaine though the debtor bee not able to pay Not the Third because God hath his reasons First he doth not require a debt in vaine and we are put in mind of our debt Secondly the Principles of nature are not in vaine stirred vp for the convincing of the wicked and the saving of the godly Not the Fourth because the Apostle discourseth Rom. 8. of the right of the Law not of Iustification and that right is not saide to be fulfilled of vs but in vs. Not the Fift because the operations of the Spirit are produced in vs according to the manner of the Instrument and the measure of our Infirmity Not the Sixt because as being Iustified they are born of God they performe the Law but as they are regenerate vnperfectly they performe and fulfil the same vnperfectly OF MANS ESTATE after this Life The Part Confirming CAP. VIII ANd this is the State of Mā in this life both according to the condition of his first Originall or Naturall corruption as also according to his regeneration by Grace or the truth of Christian calling Now the other State of Man which shal bee after this life next ensueth the same and it ought two wayes of vs to bee considered and declared eyther Generally in respect both of the godly and vngodly or Particularly in respect of these or those Generally the estate of man after this life is knowne by two degrees by the resurrection of the flesh and the last iudgment The Resurrection of the flesh is an iterated and indivisible coupling of the soule with the body wrought by the mighty power of God that when death shall be conquered men made immortall might liue for euer eyther in glory or in torment The efficient cause principal of the Resurrection is the whole Godhead For the father raiseth the dead the sonne quickneth whome he will and the holy Ghost with the father and the sonne giueth a fulnes of life aswell to the body as to the a 1. Cor. 15.12 1. Thes 4 14. 1. Cor. 15.25 soule but the instrumentall or ministeriall are the Angells the effectuall working of whome the scripture signifieth by a Metaphor of a sounding Trumpet The matter is mans body the same in number as touching the substaunce which wee beare in this life whether it bee of them which are dead or of those which shall bee found aliue at the last day b Dan 12.2 Ioh. 5.26.29 1. Thes 4.16.17 The forme according to the consideration of the matter shal be eyther a Restoring of the dead vnto life or that proportionable and conformable transformatiō of those which shal be foūd aliue This form the changing of the qualities of the body doth accompany being indeed a generall incorruption and immortallity but besides these in respect of the faythful there shal bee a particular glory power and spiritualnes of the bodyes The end principall is the glory of the righteousnes and grace of God Subordinate according to the considerations of the persons that rise agayne eyther the salvation and glory of the Elect or the punishment and casting away of the Reprobate The last or extreame iudgement is a iudiciall act whereby Christ in the last day with greate maiesty and glory shal giue sentence vpon all men vniuersally The efficient cause principall as touching indeed the iudiciall power and authority is God the Father the Sonne and the holy Ghost but as touching the maner of iudgment or exercise therof Christ is not onely as he is God but also as hee is man both because of the estate of glory which followeth together with the personall vnion of the divine and humane nature as also because of the agreeablenesse and affinitie of himselfe with men c Mat. 24.30 Luc. 21.27 2. Tim. 2.8 The Administring Cause shall bee the Angells whose Service God will vse both in the gathering together and in the separating and singling out of them that shal be judged d Mat. 24.31 1. Thes 4.16 The Matter as it respecteth the subject is the faith or infidellty of every
taking the spirituall sealing within vs both of Christ himselfe and of his benefites by the Instrument of faith is declared The Eating and Drinking is an outward and sacramentall vse and taking of the signes according to Christes Prescription whereby the inward and spirituall eating and drinking of his body and bloud is sealed by divine ordinance for as first there are two persons administring the Supper the one of the Pastor doing that which is done outwardly and openly the other of Christ effecting by his Spirit that which is done inwardly Secondly as the whole Action of the Lords Supper consisteth in two things the one an earthly bodilie perceyuable for the senses the other heavenly spirituall and intelligible for the vnderstanding of the faithfull Thirdly as there are two partes of man the one the body the other the soule so there are two givings and eatings the one outward which is called Sacramentall the other inward which is tearmed Spirituall yet that was instituted of Christ that it might bee a certaine expresse shape or Image of this The wordes Definitiue and Sacramentall are those which declare the inward matter or thing signified and vtter the same whether it bee of the bread or of the cuppe sacramentally of the bread as This is my body which for you is delivered and broken f Luc. 22.19 but of the cuppe This is my bloud which is shed for many g Mat. 26.28 Both expositions are wont two waies to be considered eyther in each words apart and by themselues considered or in the whole exposition together Being considered apart they note eyther the Subject or the Attributes or the Copula The Subject is the Pronoune demonstratiue this not adjectiuely but substantiuely taken for it doth not signifie h Individuum vagum any singular thing but the verie bread which Christ Tooke Brake and Gaue to his Disciples and the Wine which he held in his hands according as the order of the Text i Mat. 26 26.27 the interpretation of Paul k 1 Cor. 11.24.25 and the Analogy of Faith doe demonstrate The Attribute in the first proposition is the Body of Christ not the mysticall which is the church but the proper and the true which for vs is given and broken and that as it was such a body In the second is the bloude of Christ which for vs is shedde and even that as it was such a bloud according as the other member of these Attributes which is pronounced by an Enallage of the present tense for the future Tense dooth most evidently proue The Copula whereby the Attribute is knit with the Subject is the Verbe Substantiue IS which ought not nor may bee taken Substantially wheras by no meanes at all the vnlike cannot properly and Essentially be affirmed of his vnlike but figuratiuely for a mysticall and Sacramentall Being whereby the thing which signifyeth taketh the name of that thing which it signifyeth because of the Analogy of the one with the other for by that litle word Christ taught not what the bread and wine were by nature or substance but what they were by signification office and vse for by nature they are bread and wine by signification they are the body and bloud of Christ The whole Attribution or Predication is not proper or regular whereas neyther the proposition is Identicall nor the body of Christ can properly be affirmed of the bread to witte wheras the Body of Christ is neyther the Generall nor the Speciall nor the difference nor the property nor the accident of bread but it is Figuratiue and Sacramentall Figuratiue not simply Metaphoricall and Allegoricall but Metonymycall to witte such whereby the name of the thing signified is given to the Signe which Metonymycall speaking is very familiar in the Scriptures Sacramentall because the exhibiting of the thing signified is withall promised and yet there is no swerving from the word spoken or pronounced wheras wee retaine the word spoken being Sacramentall which is altogether different from regular Predications and to bee expounded with an interpretation aunswerable to the nature of Sacraments The Expositiue wordes are these by which Christ expounded or layde open the end of this holy action to witte l 1. Cor. 11 16. the remembrance of his death which is not a naked or idle remembrance of a thing past but an effectuall and healthfull apprehension of Christs merites and an explication of the same privately with our selues or properly vnto our selues and withall a solemne Eucharisticall Thanksgiving in the vse of this Sacrament for so great a benefite and this is the manner of the Efficient Cause being principall or that which instituteth the Supper and of the Institution it selfe The Cause Efficient Administring or Instrumentall are the Ministers of the Church called by lawfull ordination by whome God as by active instruments offereth and representeth vs those things outwardly by the signes of breade and wine which by the inward operation of the holy Ghost hee effecteth in vs. Of these Instruments if you respect the Office it is to administer the Lords Supper with those rites of dispensing them in the very which Christ went before by his owne example If the Quality so they lawfully execute their office in the preaching of the Word the administration of the Sacraments it nothing addeth to or detracteth from the efficacy of a Sacrament sith the authoritie of Sacraments if they bee considered in themselues dependeth not vpon the qualitie of the Minister but vpon the Institution verity and power of Christ The Matter of the Lords Supper is two wayes vsually considered eyther as that which partaketh the Supper or as that which constituteth the Supper whereof the one hath the manner of the Subject the other of the partes The Matter or Subiect partaking the Supper are all they who being by Baptisme made the members of the Church and now being of yeares professe sound doctrine and haue the testimony of a holy life m 1. Cor. 11.20 12.13 From the circumscription of this Subiect are excluded first the dead or they that are departed this life from whome both the power of vsing the Sacrament is taken away and vnto whome all the vse thereof is in vaine ineffectuall as also the vse of the preaching of the Gospell whereof the Sacraments are appendents Secondly the Sicke like to die for Christ would haue this communion not to bee private and domesticall but ecclesiasticall and publicke neyther doth the want but the contempt of the same hurt the partie that doth not communicate though peradventure there bee another respect to bee had concerning them that haue slipped and that are Excommunicated out of the church and concerning prisoners who are to bee punished and are now penitent Thirdly Children and Infants for to speake properly the Supper is meat for the stronger and the further grown in yeares and not for Infants neyther can they yeeld a reason of their Faith nor examine themselues
which not withstanding how needefull it is the Forme End of the Lordes institution as also Tradition doe proue with great likely hood Fourthly they who for heresie or for their dissolute life are lawfully excommunicated for this Supper requireth worthy guests which liue to Christ in Spirit Faith Whence it was that the persons who were excoÌ„municated or did Penance after the Sermon ended were in former time commaunded to goe forth The Matter constituting the holy Supper is two-fold the one Earthly Outward Elementall Visible the other Heavenly Inward and Spirituall wherof that is commonly called the Signe this the thing signified By the name of Signe all that is vnderstoode whatsoever is perceyved by the outward senses in the pure and lawfull administration of the Lordes Supper whether it be the Element or the bodily substance or the action or rite agreeable to Gods institution The Elementall Signes for of the Rites wee haue spoken in the explication of the Efficient Cause are two the Bread and Wine which two albeit materially they are distinguished yet formally and perfectlie as the Schoolmen speake they make but one Sacrament now they so make it that neyther more nor fewer bee required for the entirenesse and perfection of this Sacrament Not more because all refreshing or feeding is by them performed and ours in Christ is perfectly noted forth Not Fewer because if the one fayle or be wanting the Sacrament of perfect refection is taken away And in this defect Offence is committed in the maiming of the Elements or in the communion vnder one kinde onely against the Lords Institution the Apostles Tradition The End and Dignity of the Sacrament and lastly against the Orthodoxall consent of the elder Church Christs Institution because if you respect eyther the action of Christ and of the Apostles in the first Supper both were given and both were receyved or the wordes First Preceptiue of both they include a commaundement Take and Drinke Secondly Definitiue they are pronounced of both the Bread and the Wine This is my body and this is my bloud Thirdly Expositiue In both they propose a promise o Mat. 26.28 Mar. 14 24. Luc. 22.20 Apostolicall Tradition because the Apostle by the authority of the Lord injoyneth vpon the whole Church of Corinth a necessity both of eating the bread and drinking the wine Which p 1 Cor. â— 11.25.26 Tradition that it was proposed not to one age but to all ages to bee observed The consequence of the Text doth easily proueq. The End and Dignity of the Sacrament because the end is to seale the perfect refreshing of vs in Christ which by the cutting off of the other Signe is made vnperfect but the dignity is to set forth the grace of that covenant after a more evident manner then in the olde Testament it was set forth vnto those who did all alike partake of the Paschall Lambe and of the water out of the rocke as the Story and Paules eplication teacheth r 1. Cor. 10.1 2 The Orthodoxall consent of the elder Church because all that ancient and purer Church judged that the communication of both kinds did not pertaine to the Cleargy onely but to the Laiety aswell It knew nothing of Concomitancy which from the bad costome of the Eucharist dipped in the Wine spruÌ„g forth aboue a thousand two hundred and twenty yeares after and afterwards was coÌ„firmed in the Councels of Constance Basil and Trent Now by the name of Bread Wine we specially and properly vnderstand those Elements which by those words are wont amongst vs to bee noted and pointed out To witte being Pure and Common Pure that they be not mingled or confounded together eyther by dipping of the bread in the wine or by adding the same together with the Wine Common or Vulgar that they bee such as are in common vse to wit lest by the matter colour and taste of those signes any superstition should bee bredde in the heart or mind The Thing signified or the matter inward and spirituall in the Supper of the Lord the neerest and principall is the body and bloud of the Lord That as it was crucifyed or broken This as being powred out Then the Secondary is the most strait copling of Christ with vs by faith by the meane whereof wee are made partakers of Christes owne person and all his benefites The First or Principall in the Supper is the Body and Bloud of the Lord both as touching the Substance and as touching the singular Attributes of the Substance As touching the Substance because wee aâ—e made partakers of the true and Essentiall body and bloud of Christ though after a spirituall manner of receyving Å¿ 1. Cor. 10 26. for albeit the Supper be an eating of the body yet it is not bodily but spirituall not in respect of Essence but in the manner of communicating and the spirituall efficacy of nourishing for the Spirite of man by faith alone receyveth the body and bloud of Christ and with them really for even spirituall actions haue also their reallity is nourished to a spirituall life by the effectuall working of the holy Ghost Neyther doe wee exclude whole Christ from the Supper t Gal. 3.27 Rom. 6.3 sith by the denomination of his body and bloud the whole humanity of Christ nay his whole persoÌ„ is synechdochicaly vnderstoode because neyther the humanitie without the Divivity not the Divinity without the humanity nor both without their common Subject can bee a mediatrix The reason of which Synecdoche is that albeit he be the one and the same who suffered for vs even Christ God and man yet suffered he not in the very Divinity but in the Flesh for therefore as sayd Augustine was Christ borne that being man hee might deliver men and being mortal hee might deliver mortall and dead men from death The Particular Attributes of this Substance are the crucifying of his body and the powring out of his bloud u 1 Cor. 11.14 Luc 22.19.20 and the fruit of the merite of Christes Sacrifice conjoyned with these to wit Remission of sinnes Sanctification Redemption whence it is that in the Scripture the whole obedience of Christ and all the benefits thence proceeding haue vsually been signified by one word Death x 1. Ioh. 1.7 1. Pet. 1 19. Mat. â—0 28. The Secondary thing signified in the Supper is the most straite vniting conjoyning of vs all into one mysticall body both with Christ and among our selues y 1. Cor. 10.16.17.12.13 for as wee are tyed among our selues by the holy band of the same faith and brotherly loue as the members of the same body so by the true eating of Christs body wee are most straitely conjoyned with him and from him as from the head life issueth vnto vs as vnto his members z Ioh. 6.5.7 By the meane of this vnion it commeth to passe that wee bee made partakers both of the benefits of Christ and of his