Hyperbaticae out of Grammaticall order Phrases Tropes and Figures note any obscurity of them III. THe vse of commentaries doe not simply argue the obscurity of the Scriptures but our Infirmity for wee doe not conceyue the doctrine of the Scripture in it selfe perfect after a perfect manner but according to our size or measure by meanes vnperfect and as they speake proportionated IIII. THe doctrines which are propoundeâ— in the Scriptures are three wayeâ— considered first in themselues â—â—condly so farre as they are propoâ—â—ded in the Scriptures thirdly so far 〈◊〉 they are of vs vnderstood the first anâ— third way the Scriptures in some measure are obscure but the second way they are most playne The Places which Bellarmine there doth cite are these Psal 119.18 Ans It is one thing to treate of our Internall and Naturall blindnesse which must be holpen with the Internall Illumination of the eyes of the mind but another thing of the obscurity of the Scripture in it selfe and therfore the consequence from the persons to the doctrine is a consequence of no force Luke 24.32.17 Act. 8.31 24 An. The meanes which serue for the vnderstanding and exposition of the Scripture appertayne not to the Scripture but to our infirmity which is wont and ought to bee holpen by the interpretation of the same 2. Pet. 3.16 Ans Obscurity of thinges in themselues by reason of that Maiesty they haue ought to bee distinguished from the manner of delivering them for obscure matters may bee plainely delivered Neyther is that consequence of force which is from the integral part to the whole because it is one thing that the Scripture is hard and another thing that certaine points in the scriptures are hard OF GOD AND THE Attributes of GOD the Part Confirmatiue CHAP. III. THe second Principle of holy Divinity is GOD The second wee call it not in the order of Nature for nothing is before God but of our better knowledge or vnderstanding because as the Scripture is the first Instrument of every healthfull knowledge concerning God so God is the first and supreme Principle of the being of those things which serue to this knowledge on whom all thinges immediately depend Now concerning God whom to be both nature and reason hath sufficiently taught the naturall man to make him inexcusable as also the Scripture and Faith hath sufficiently taught the Christian man to his salvation Rom. 1.19.20.21 Ioh. 17.3 we must know two things first what hee is to witte his Nature secondly who he is that is his Attributes The Nature of God according to the manner of divine Revelation and measure of our knowledge may and should bee known two wayes the one is of the Name the other of the thing or definition by which two every knowledge touching any thing is wont to bee made playne or perfect Whatsoever is spoken of God certaine it is that that thing is not God which is spoken of him because hee is Ineffable or vnable to be spoken of yet sith a Name is the signification of that thing which might be comprehended as farre as might be divers Names are attributed vnto God in the Scriptures whereby the Nature of God is not so much expressed as that thing which may bee knowne of vs concerning the same And all those are wont to be expressed and declared in a double manner the one Negatiue the other Affirmatiue or Positiue The Negatiue names which are given vnto God as Incomprehensible Infinite remoue farre from him the imperfections of the Creatures Those which are Affirmatiue are eyther vttered Essentially or Relatiuely or by a Metaphor Essentially whether it bee properly such as that proper and Essentiall name of God IEHOVA and others equivalent vnto the same which cannot bee attributed no not Analogically to any Creature or commonly which may indeede be applied to men yet are meet for God both for the manner of excellency as God King good wise c. as also by meane of the cause not depending as Creator Redeemer c. all which are distinguished in God not in respect of the Essence but of the Effects Those which are sayed to bee Relatiue are the names of the persons of which there is no commeation or confusion but are severally proper to the severall persons to witte the Father the Sonne and the holy Ghost These are vtered Metaphorically which are given to God eyther after humane affection or passion as man angrie sleeping or else by a congruency and similitude as a Lyon a Stone a River c. From the consideration of the names of God wee proceede to the explication of the thing or the description of God himselfe Now God is as the Hebrewes most briefly define IEHOVAH ELOHIM b Exod. 6.2 3.13 the Lord God that is one Essence of three persons Of this discription there are two members the one of the Essence and the Vnity of the Essence the other of the Persons and the Trinity of the persons which two can neyther bee separated from the declaration of the divine Nature nor ought to bee confounded in the same for as there is an exceeding great and indivisible vnity of the divine Essence in the plurality of the persons for the Essence of the Father is the Essence of the Sonne and the holy Ghost so is there a reall and different Distinction of the persons in the vnity of Essence for to be the Father is not to be the Sonne or the holy Ghost We discerne the vnity of the Essence two wayes first by the verity of the Essence secondly by the manner of Vnity The Essence is that wherby God both is and existeth by himselfe and of himselfe absolutely for hee alone is that thing which is and who is that is a being not leaning vpon any other The manner of vnity is not of knitting together nor of the generall nor of the speciall nor of consent but of number because there cannot be many Gods This manner of the vnity is proved by three arguments by the testimonies of Scripture both very many and evident even of the olde and new Testament c Deut. 6.4 Esa 44.6 1. Tim. 2.5 1. Cor. 8.4 by beginning which as it is the first so of necessity it ought to be but one for two or more infinite beginnings are not granted by Essentiall perfection which the persons haue in common whole in them all and whole in each one for the whole Godhead is equall in it owne perfection d Ioh. 5.26 Mat. 1.27 Through this Identitie of Essence in the persons or most single and very one vnity Christ is sayed to bee in the Father and the Father in Christ e Iohn 14 10. which thing of the Fathers is called an vnion of the persons This Essence which is one in number and individuall is improperly sayed to bee communicated from one person to another whereas that of the Essence is an Essence of it selfe and in respect of it the three persons in the
Godhead are of themselues God but most properly it is sayed to bee common to the three persons not as the vniversall to the things singular not as the accident to the Subiects not as the cause to the Effects not as the whole to the partes Lastly not as one thing to others but as the thing to his proper manners which are in the thing for the persons are the manners of subsisting or divine Essence from which they are distinguished not by the respect alone nor by the reall distinction but by the degree and manner of the thing The name therefore of persons which was vsed of the Fathers against Sabellius as also the name both of Essence against Samosatenus and of both against the Arians signifieth three thinges first the Individuum it selfe or singular thing subsisting intelligible incommunicable and not sustayned of another secondly the very propertyes of every Individuum by which they are distinguished from others and which also the Schoolemen haue called Principia Individuantia lastly these both together they are called subsisting Individua together with theyr properties and the manners of being because they signifie nothing else then the Essence subsistâ—ng in some one Individuum and by the property thereof severed and limitted These persons are three the Father the Sonne and the holy Ghost f Esa 63.7.8 Mat. 3.16.17 Ioh. 15.26 distinct not by degree state or dignity but by order number and the manner of doing By Order for the Father is the first person of himselfe not of another not in regard of Essence but in regard of person existing g Ioh. 5.7 1. Ioh. 6. the Sonne is the second in respect of person in deed of the Father existing by eternall generation of which as the truth is i Hyperphisica supernaturall so likewise is the manner vnspeakeable but as touching his absolute Essence he â—s of himselfe and God of himselfe the holy Ghost is the third coeternally proceeding and comming forth from the Father and the Sonne in regard of person but God of himselfe with the Father and the Sonne in regarde of Essence By Number for they are among themselues truly distinct and every one by themselues subsisting for the relations of the persons are incommutable and incommunicable the Father the Sonne and the holy Ghost which are not names of Essence but of relations and persons and the properties which from thence flow and come forth distinguish the persons among themselus to witte paternity or a not being begotten a beeing begotten and a proceeding which are works k Ad intra ad extra from within and divided that is proper to every person incommunicably By the Manner of doing for even in the workes from without which are Indivisible the persons indeede worke the same thinges but not after the same manner the Father createth the Sonne redeemeth the holy Ghost inlighteneth in respect of the cause the effect or absolute finishing equally and inseparably but in respect of the bound distinctly or severally These three persons are God three in vnity vnconfusedly and one in Trinity Indivisibly that the Father is God all men confesse That the Sonne is God three things do proue the equality of divine essence with the Father divine names and the essentiall proper things of God The Equalitie both Christ proveth Analogically by his workes l Ioh 5.18 and Paul layeth it downe expresly m Phil. 2.6 Col 2.9 as also very many places of the olde and new Testament n Parallelorum mutually compared together doe confirme the same The Divine Names which are attributed vnto Christ are all those which are sayed to bee of God essentially whether properly he be called IEHOVA p Esa 43. or commonly hee be called GOD. The Essential proper things of God which are attributed vnto Christ are eyther divine q Esa 9.6 properties as Eternity r Idiomata vniversall presence omniscience Å¿ Apoc. 1.17 omnipotency t Mat. 28.20 or divine workes as of Creation u Apoc. 2 23. Redemption x Phil. 3.21 Miracles y Io. 5.46 or divine worshippe as Invocation Faith z Ep. 1.1.2 That the holy Spirite is God the selfe same course of Argumentes doth proue the equality Christ prooveth a Mat. 8.2 the Divine Names which are attributed vnto him are both that proper name of IEHOVAH b Phi. 2.10 and the common of God and others c Ioh. 15 6 the same proper thinges are attributed vnto him in the Scripture whether they bee the very properties as eternity d Act. 1.16 vniversall presence e 1. Cor. 3.16 Act. 4 24. Inscience f Heb. 9.14 omnipotency g Rom. 8.9 or divine workes as of creation h Ioh. â—4 26 of redemption i Heb. 3.7 of miracles k Iob. â—6 15. or divine worship l 1. Cor. 2.10 Rom. 1.5 Mat. 28.9 And these three persons are one God for although personally the Father be one the Sonne be another and the holy Ghost another person yet Essencially the Father is not one thing the Sonne another thing and the holy Ghost another thing The truth and perfection of this both Vnity and distinction is seene in the knowledge of the Attributes or proprieties both of the Essence and the persons We call the Proprieties of the persons those m Characteristica Idiomata marking Idiomes or limiting Attributes which comming from the persons are not onely limited in the persons but also doe limite the persons both in themselues among themselues for wee consider as it were a double respect of those vnto the persons the one personall the other Notionall both in relation but in a diverse manner and degree The Personall respect is in those properties which together note indeed a Relation yet especially according to the vse which they haue obtayned in the holy Scriptures and among the Doctors of the Church they note and point â—ut the very subiects l Hipostases or subsistings as â—re the names of the persons the Noâ—ionall respect is in those properties which are called Notions or Relations â—he vse of which is in relation alone as â—re the names of Generation Nativity procession The Properties of Essence wee call Attributes in God Essentiall to God whereby both the verity of the Essence clearely appeareth in it selfe and is distinguished from others yet so that they really differ neyther from the Essence nor among themselues not from the Essence because they are so in one Essence as that they are the very Essence for God is a simple working power not among themselues for that which is in God is one and from the first vnity every difference and every number ought vtterly to bee farre away But because they differ neyther from the Essence nor among themselues they are no meane qualities betweene power and act but they are in God most inward actuall perpetuall 〈◊〉 from his forme act essentiall whence it is that
God is a substance without composition of matter and forme with out quality good true iust c. without quality or bound exceeding great and incomprehensible without motion or action without passion pittifull without scituation of place most present without time the first and the last without habite or addition the Lord of all thinges for all the properties are affirmed of God Essentially and that both formally and in the abstract because of the individuall perfection of the Essence as also subiectiuely and in the concreate because of the verity of God existing Of these properties some doe note out vnto vs the Essence as it were a Priori partly Negatiuely as Infinitiues and partly Affirmatiuely as simplicity some other as it were a Posteriori and that partly Properly as those thinges which are in GOD principally and by themselues as Power Knowledge Will partly improperly as those thinges which are spoken of God Metaphorically or by way of translation or according to the similitude of a humane passion or affection as Loue Anger c. Those which are in God a Priori are given to God one and onely according to his Essence Action and Vse and they are sayed to be incommunicable as Simplicity Infinitiues Simplicity is in God altogether Indivisible and Absolute admitting no either diversity or composition of parts or accidents neyther in himselfe nor in the persons nor in his workes not in himselfe because God is the same that his Essence is and his Essence is the same that the being of God is m Eph. 5.26 1 Ioh. 1.7 for God is the principall first and pure acte of whom all things are wrought and by whom all thinges doe worke Not in the Persons because the Essence is whole and the selfe same in them as whole and the selfe same abiding in euery one whence we say that the Father is in the Sonne the Son in the Father the holy Ghost in both each one in euery one not in works because the Essence Will and Action are altogether the same thing for as the Essence of God is naturally disposed so it willeth and doth and againe as it willeth and doth so his Essence is disposed Neither do the Act and the thing done differ in God but they are the selfe-same thing so as while one thing seemeth to be done by the Godhead all things are together effected in one thing and while many things one thing is effected in many things By this simplicitie the exceeding great perfection of God is concluded for that which is one and most simple is of all most sufficient and most content with himselfe and therefore is both selfe sufficient for himselfe from himselfe and in himselfe to all things and in all things as also to others a paterne and cause of all perfection Nature grace Infinitnes in God is not a magnitude or multitude which wee may not passe through but an incomprehensible power or an incomprehensiblenes of an act whereby he is neyther from without nor from within finite in himself every where whole or most inwardly in all things by his Essence and power For by his Essence God is every where n Psa 145.3 1. Rin. 8.27 Ier. 23.23 or by speaking more properly hee is every where it selfe that is that selfe same thing which we call every where being in every place without definition dimention or circumscription in every time without changeablenes whole in all thinges whole in each thing whole in himselfe the manner of this Infinitnes is that it be neyther multiplyed norrarified and that the Essence of God be not made diverse but the same whole and one that it be sayed to be present with all thinges and with each thing yet of none contayned according to which manner wee say that God is every where and no where to witte in that hee is contayned of none hee is no where but in that hee contayneth all things he is every where By his power God is every where because by him this o Vniversum whole frame was both perfected and is affected yet so that neyther by perfecting that power of God is weakened for it is vnmeasurable and infinite no time no where failing nor by affecting doth suffer for hee is God of power super-essentiall not onely p Superficies comprehending the outmost partes of all thinges but also with it whole selfe pearcing and passing thorough the depth of all things That which necessarily and as it were by an Issuing forth q Cōsectarium followeth vpon this Infinitenes is immutability that which likewise followeth Immutability is Eternity for hee which is Infinite can neyther bee mooved nor changed according to vtter and inner qualities and whereas he hath in himselfe and from himselfe the fulnesse of perfection r I ac 1.17 Mal. 3.6 Essence and Power hee cannot bee extended neyther concerning Essence nor concerning worke hee which is immutable is not changed into another nature but possesseth the same whole neyther receyving nor ever hereafter about to receyue but without time hee is that hee is and that hee is not hee never may be that is it which we call ſ Psal 90.2 Apoc. 1.8 eternall Those properties which being from that which is the latter are in God bee spoken indeed of God principally and by themselues but yet according to the proportion both of his Act and vse in the Creatures they are communicated vnto them and are t Ex concreto ioyntly vttered of them these therefore are in God most inwardly according to beginning and vnmoueably but in the Creatures Accidentally by participation and after a mooueable manner as are these amongst the chiefest Power Knowledge and Will Power in God is that whereby he perfectly doth all things which he willeth and all thinges which hee can will hee can perfectly doe this is called absolute that actuall And both of them are actiue Now God willeth by act partly Internall and Eternall which act is in God eyther according to beginning limite as the vnderstanding of God or else it is indeede according to beginning in God but according to limitation in another as Providence Predestination and in respect of this Act the actuall power in God is called Immanēt or abiding in partly also by act externall and temporall as Creation Redemption and in respect of this act the actuall power in God is called Trāsient or going forth Hee can Will infinite thinges u Mat. 3.9 as his being is Infinite and so likewise hee can doe infinite thinges which are absolutely possible and yet never shall bee determined to a certain order of things he can then doe more thinges then hee doth if hee will yet he never will do them But as hee cannot will eyther things contrary as evill good or thinges contradictory as to be and not to be so can he not do eyther contrary things which in a nature most simple and incommutable cannot subsist or thinges
contradictory which in the Essence of God voide of all falshood and in truth most absolute and perfect haue no place yet not to bee able to doe these thinges is a token of power for hee is exceeding able who enioyeth a constant and vnchangeable power and by no meanes departeth from that very thing which is one for it is a point of infirmity to bee able to doe things opposite and the propertie of one that is altogether powerfull is to abide and persist in the best thing Knowledge in God is that whereby he knoweth both himselfe in himselfe and out of himselfe all and singular thinges by himselfe by an indivisible and immutable act for God alone knoweth and vnderstandeth himselfe x Mat. 11.27 by a most inward and perfect Act he being infinite comprehendeth himseâ—fe being infinite infinitely and yet while by vnderstanding himselfe he comprehendeth himselfe the vnderstanding of God whereby hee comprehendeth is not one and that which he comprehendeth another for to bee to vnderstand to comprehend are reciprocated or made to haue recourse each one to the other Hee knoweth also out of himselfe all thinges and each thing in a common and distinct knowledge y Heb. 4.13 of the matter of the forme and of both their Accidentes even of good and badde thinges but hee knoweth indeede the good thinges by himselfe the evill by the good opposite thereunto Yet hee knoweth both himselfe and other thinges by an indivisible act in that by one act of vnderstanding and a whole looking on at once hee comprehendeth the vniversall distance of thinges both locall and temporall possessing all thinges at once and alwayes which with vs by times are vnfoulded and this indivisible and present knowledge of God is vnchangeable as well of things contingent as of thinges neecessary laying the condition of coÌ„tingency on thinges contingent as also the law of necessity on thinges necessary Will in God is that whereby God freely and vnchangeably willeth his owne glory as the end and all other thinges as the meanes vnto this end this will for that it is of the end and of the meanes is the first and supreme cause of thinges comprehending with all other causes in it selfe and subordaining them to that first cause And albeit there is but one will in one Essence yet by reason of the Obiectes and Effectes of good and evill thinges wee distinguish the same into z Beneplacitum placitum good Pleasure and Pleasure for in respect of the good Effectes whereof God chiefly and by himselfe entendeth the ende and meanes wee tearme that Will his good pleasure a Eph. 1.5 but in respect of the evill effectes in which GOD indeed chiefly and by himself intendeth the end yet not the meanes themselues but for the end wee call it his pleasure b 1 Cor. 10.5 This will of pleasure and good pleasure in God is vnchangeable that it can neyther be deceyved nor deceiue not bee deceyved in respect of that secret will according to which God foreknew determined and willed all things from eternall c Rom. 9.19 Esa 46.10 Not deceiue in respect of that revealed will according to which God hath communicated the knowledge revelation of that eternall will as much as is necessary for our salvation OF GOD AND THE ATtributes of GOD the Part CONFVTING Distinctions for the VNITIE of ESSENCE I. THe name of God is taken eyther properly and that both essentially and personally or improperly that both by way of Concession and Imitation when the Scripture teacheth of false and fayned gods as also Appellatiuely and by a congruency when it treateth of gods not by nature but in respect of divine gifts and office II. ONe and three are not opposed privatiuely because both are truely vttered of God in a diverse respect one in respect of Essence three in respect of the persons Distinctions for the TRINITIE of the Persons and first for the distinction of them I. THere is one respect of those who are both finite and divisible who in this selfe same point are distinguished as in persons so also in Essence but there is another respect of God whose Essence as it is Infinite so is it indivisible also and therefore 〈◊〉 onely II. THose Actions which are common in cause effect are distinguished by the bound of the Action or Effect for the cause of working in thinges belonging vnto God is the same and the worke the same but the manner of working is diverse III. THose names which are given to the persons in the Scripture some doe point out the persons themselues some the properties of the persons and some the operations extra personas out of the persons The Places Ioh 14.9 Ans It is one thing to treate of the order of the persons among them selues and another thing of the order of our knowledge vnto them Ibidem 10. Ans Wee badly proâ—ede from the Phrase and manner of â—peaking concerning the Essence to â—hat which is concerning the person or some thinges are spoken absolutely â—f the persons in respect of the Essence â—nd some thinges relatiuely in that they â—re persons Col. 1.15 Answere There is one â—mage Accidentall and another Substantiall Secondly for the Coessence of the persons I. IT is one thing to treate of the Originall beginning of the Essence which â—n thinges pertayning to God is none and another thing of the originall of the persons the Sonne and the holy Ghost haue onely the originall of person the one by generation the other by procession eternall but neyther of Essence II. HE that hath al things hath them by nature not by grace is not lower then he of whome he hath theâ— for but one of both respects can be granted to be of Inequality III. A Sending and obedience take noâ— away equality of power neytheâ— is he that sendeth and hee that is seâ— distinguished by properties Essentiall but Personall Places of Scripture 1. Cor. 8.6 Eph. 4.6 God alone is called Father in Scripture in a double respect first oppositely to the Creatures and counterfeyted gods not exclusiuely to the Sonne and holy Ghost secondly by an excellency God alone is so called to witte because he is not from another no not in respect of person Luc. 11. the Name of Father is taken sometimes Hypostatically when the Godhead within it selfe is described and the persons of the God-head are among themselues distinguished someâ—es Essentially when the outwarde â—rkes and benefites of God towardes Creatures and the Church are deâ—bed Distinctions for the Attributes for the simplicity of GOD. WHatsoever is simple it is so eyther absolutely or by it selfe comparatiuely and in respect of boâ—s after the first manner God is â—ple after the second manner the â—gels and the Soules are but if any â—mposition seemes to bee given to â—OD it is altogether Accidenâ—l eyther in respect of the actiâ—s or the Subiects on which hee worâ—th or lastly in respect of the Propoâ—ion which
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
Virgine according to the natures because according to the divine Nature he is coessentiall with the Father but according to the humane coessentiall with the Virgine Ioh. 2.19 Ans The conclusion from the Natures to the person is of no force for the person of Christ is not called the Temple but his Manhood in which the Godhead dwelt bodily Heb. 7.3 The Nativity of Christ is two-fold the one without Mother according to the divine nature the other without Father according to the humane and both were vnited in the one and the selfe same Subject For the quality of Natures I. COncrete or conjoyned names are not multiplyed vnles the Subjects be multiplyed but whereas there is but one Subject alone in Christ of necessity there is but one Christ alone II. THe Actions and Passions are of the person and not of the natures now a conclusion from the persons vnto the natures is in consequent For the Hypostaticall vnion and the communications of Properties against the Vbiquitaries I. A Thing is vnited three wayes Essentially when of many there is made one Essence Accidentally when the Accidents are ioyned to the Subjects Substantially when the substance which otherwise of it selfe might exist is drawne to the being of another Subiect and dependeth on it as a part of 〈◊〉 it II. WEe must make a difference betweene the God-head sending and the person sent and there is one consideration of the Worde by reason of the Essence and another by reason of the office III. VVHatsoever thinges are pronounced of Christ eyther they are divine simply pertayning to his divine nature or humane pertaining the humane or coÌ„mon mediately pertayning to the whole person therefore glory Power and other things when they are pronounced of Christ are these three wayes to bee considered as divine and then they are Essentiall and Incommunicable as humane and then they are proper to Christ in the forme of a servant as mediatory which are proper to the person of Christ in both natures together and in common IIII. SVch as is the substance of every thing such also is the manner of being but there is but one substance of Christs body therefore but one manner of being which is proper to bodies that is circumscriptiue not definitiue which is proper to the spirits nor repletiue which is proper vnto God V. FRom Christ being maÌ„ to Christs manhood the conclusioÌ„ is impertinent for neither the nature ought to be confounded with the nature the persoÌ„ with the nature or the abstract with the concrete VI. THe imitation b Exoequatio equalnesse or communication of Essence or properties maketh not an vnion but the copulation of nature in one subsistence VII WE must distinguish betweene whole Christ and the whole of Christ the first whereof respecteth his person the second his natures for that which is true of whole Christ cannot conveniently or truely be pronounced of the whole of Christ The Places of Scripture Mat. 26. Act. 2. Ephes 1. The right hand is one thing and to sit at the right hand is another Christ is one thing and the man-hood of Christ is another thing the figured signification of right hand is one thing and the proper is another for in the Scriptures the right hand of God importeth two thinges besides the proper signification to witte Power and Glory both Christ hath communicated vnto him as hee is a person God-man whence it is that the Schoolemen affirme Christ to bee ascended vnto his sitting at the Fathers right hand c Aequaliter Aliqualiter equally according to the divine Nature in some sort according to the humane as a double descent is given him in the Scriptures one according to his e Exiâ—anitionem debasement as being God the other according to the locall places as being man Mat. 28. Phil. 2. Col. 3. Ephes 4. The properties of the one nature are attributed to the whole person because of the vnity of the Subject for all that power dignity exaltation is proper to the office and person of the Mediator and not to the natures now they are attributed to Christ being man partly by grace of the vnion and partly because of that exaltation of Christes person which was made aboue every Name OF THE OFFICE OF CHRIST The Confirming Part. CHAP. VII FRom the person redeeming wee passe to the manner of Redemption which the office of Christ doth circumscribe for whereas the manner of Redemption comprehendeth all that action course and manner of Christ which he hath performed according to the ordering disposing and dispensation of both his Fathers will and his owne wee must throughly discerne them by their degrees and the degrees of the office of Christ Now wee discerne them partly Generally according to a common maner partly singularly according to their speciall kindes and partes Generally the office of Christ is defined to be an office of mediation committed to the Sonne a Heb. 5 5. Ioh. 3.17 by the Father and of the Sonne both voluntarily receaved b Ioh. 10.18 Heb. 10.7 and in both natures perfectly fulfilled c Phil. 2.8 Rom. 5.19 that hee might vnite and reconcile vs to God and God to vs for ever d Ioh. 11.51.52 Rom. 4.25 The Cause efficient of this office essentially is God the Father Sonne and holy Ghost e Heb. 1.9 Esa 61.1 but yet the order of proceeding being kept to witte both that which is inward of the persons among themselues and that which is outward as touching the things created for in respect of both it commeth to passe that the Father from whome is both the Essence and vertue of working according to the beginning is sayde to be the Efficient cause of this office of whom the Sonne is annoynted both as touching the calling and as touching the bestowing of Gifts the latter whereof properly pertayneth to the humane nature the former to both Now the forme is sayde to bee the meane or mediating cause by order of person from the Father but by dispensation of office subordinate e Ioh. 14.28 to the Father The matter of this office is considered two wayes Subjectiuely and it is both the natures of Christ f Ioh. 6.33 not severally but joyntly together for there are two parts or offices of Mediatorshippe the first in the thinges that concerne God the second in the things that concerne vs and therefore Christ must bee as a Mediator in office so the middle-one in person betweene God and vs that communicating with both by nature hee might bee a Mediator betweene both by office Secondly effectually and they are all actions which hee performed Divine as God humane as man one and indivisible as Mediator whence it is that they are called Divine-humane because as there is but one Worker of the Workes of both Natures so is there but one absolute ending for the working is of the person but the beginnings of the workings are of the Natures The forme is the manner
holinesse eyther of both wayes the iudiciall or law signification remayneth 1. Cor. 6.11 Answ First there is a fallacy of conioyning for these three are not ioyned together as if they were b Synonyma of one signification but as subordinate and opposite to the three-folde accusation going before for to those corruptions whereof hee treated he opposeth washing to defiling or vnrighteousnesse fornication covetousnesse hee opposeth Sanctification but to Guilt which hee expresseth in these wordes They shall not inherite the kingdome of God hee opposeth Iustification Secondly hee treateth of Iustification which is made in the name of Christ and not of that which is by a certaine infusion or inherent righteousnesse In defence of the Efficient Cause of Passiue Iustification or the Instrumentall Cause of the Actiue against Bellarmine from the 13. Chap. lib. 1. De Iustificatione to the 19. THat Faith alone doth not iustifie Bellarmine proveth by fiue Arguments First is That the Fathers and Scriptures doe attribute the power of Iustifying not onely to Faith but also to other vertues Chap. 13. Distinctions according to the rancke of his Arguments I. FAITH in the Scriptures and with the Fathers is wont two wayes to be considered one way properly according to the Nature of Faith simply the other may figuratiuely that is by a h Metaleptice transumption correlatiuely whereby faith apprehendeth her obiect after the first manner Faith is sayde not to be alone after the latter it is sayde alone to iustifie II. Iustification which is the actiō of faith is considered two wayes eyther generally for that whole missery of our reconciliation with God or particularly for the principall and speciall part thereof which consisteth in the application and imputation of Christes righteousnesse The ground of the one is Generall the Instrument of the other is particular III FAith is considered one way in the person of him that is iustified another way in iustification it selfe another way in the effect of Iustification In the person of him that is iustified it is the roote and beginning of all vertues In the act of Iustification it is the instrument in the effect it is the dore of life the gate and way into life IIII. THe feare of the Lord in the Scriptures and with the Fathers is taken aequivocally for it signifieth eyther the fore-goer or antecedent of Faith or faith it selfe or the consequent of Faith the Antecedent of Faith because feare is the first degree of faith vnto Iustification First not in time but in order of nature Faith it selfe because the feare of God in Scriptures very often signifieth the whole worship of God knowledge and trust that is Faith it selfe The consequent of Faith because the feare of God or that desire to avoyde sinnes and to performe righteousnesse followeth faith as the fruite the good tree Now whatsoever things are attributed to the feare of God by the Fathers or in the Scripture they are attributed eyther in the second signification by a Synecdoche or in the third by a Metonymy V. THe Word Hope is sometimes taken for trust it selfe according as the same Verbe signifyeth sometime to trust sometime to hope In which signification it is taken of the Fathers and in the Scripture in the places cited by Bellarmine sometimes it is taken oppositely so that faith is of things past and present hope onely of things to come VI. TRue loue which in this world can never be perfect is neyther in time not nature before Iustification seeing that it beeing as it were the effect by issuing forth followeth faith as the neerest cause neyther doe the places of Scripture which are alleadged point out the cause of the remission of sinnes or of Iustification but the Adiunct and the necessary consequent thereof VII THere is a two-fold repentance propounded in the Scriptures a true and an hypocriticall Faith defineth and limitteth the true but the want of faith the hypocriticall and therefore those things which are attributed in the scriptures and by the Fathers to the true repentance they are attributed not in respect of it selfe simply but in respect of faith d Secundū quid after a sort Adde further that by a frequent and vsuall Metonymy in the Scripture that is attributed to the Effect which is proper to the cause VIII THe Purpose and desire truely to receaue the Sacrament as also a purpose and desire of a new life and obedience are excluded from Iustification but not from the person justified for the cause of Iustification is one thing the quality of the person justified is an other thing neyther are the effectes to be confounded with the causes or the causes with their effects The second Argument If Faith cannot be seperated from loue other vertues then it alone cannot Iustifie Cap. 14.15 DISTINCTIONS I. IT is one thing to treate of Faith as it is considered absolutely as a quality but another thing as it is considered relatiuely as an Organ and Instrument being absolutely considered it cannot be separated from good works but considered relatiuely it justifieth without workes because it alone is the Instrument of Iustification and not workes so it is never alone yet it alone worketh in the worke of Iustification II. ANd yet it followeth not that faith justifieth with vices as it justifieth without workes because Faith onely is cōsidered exclusiuely without works as it iustifieth Quae iustificans est and not what it is iustifying III. WHerefore that third point also is in cōsequent that faith if it be alone shall also alone iustifie vs because as Iustification is never separated from faith so neyther is faith from workes As also that is an Inconsequent if the eye alone seeth therefore it shall see although it bee alone IIII. BVt that which the Adversary proveth that true faith may in very deed bee separated from loue and other vertues leaneth vpon no ground and first as touching the places in Iohn 15. there is speech of faith historicall in 1. Cor. 13. Of faith of miracles In Iames 2. Of faith temporall or hypocriticall Secondly as touching the argument taken from the state of the Church hee playeth with the doubtfull signification in the word Faithfull who in the places now cited are so called for the outward profession of faith and the communion of the Churches and not according to the inward truth and formall manner of faith and the Church Thirdly as touching the argument taken from the proper manner of faith and loue it leaneth both vpon a false consequent and a false supposition for this is a false consequent in that albeit there bee two vertues yet they may mutually be separated the one from the other This also is a false supposition in that loue springeth not necessarily from faith for God hath given Faith as the mother begetter of loue Fourthly as touching the absurdity there is none for Iustification shall not therefore depend vpon workes because it is not without
cause of salvation Efficient Act. 23.48 Ans There is 〈◊〉 Consequence from the state marke and conditioÌ„ of the persons which weâ— elected to the causes of Election eythâ— impulsiue or meritorious Rom. 8.29 Answere The Presâ—ence or fore-knowledge of God is nâ— the Consequent or the Effect of thing but the Antecedent neyther doothâ— signifie in the place cited a foreseeing of the beginning but the speciall loâ— of God but the fore-knowledge of approbation is one and that of naked science and knowledge is another Heb. 11.6 It is one thing to treâ— of the first cause of Election and another thing of the meanes and subordinate causes for faith is the proper and onely Instrument of our Iustification and reconciliation with God of which mention is made in this place Rom. 11.20 It is one thing to treate of the perseverance of the Saints but another thing of the election neyther ought those which are the meanes to bee mingled with the Causes and beginnings Places for good Workes Rom. 8.29 The Conformity of â—â—e Image of the Sonne of God is the â—onsequent of Predestination but not â—e Efficient meritorious cause thereâ—f and those words which are to bee â—â—pounded according to the sense of the â—postle by the vnderstanding of the â—erbe Substantiue Were ought not to â—e taken in a contrary meaning 1. Tim. 2.20 to treat of the seales of â—aith which of the Apostle are reckoned â—o be two the one Inward the note or â—nowledg of divine approbation the other outward the avoiding of iniquity of which the Apostle speaketh in this â—lace as also to treate of the cause and beginning of our salvation and election are things diverse Apoc. 3.11.4 It is one thing to treate of the crowne of Ministrie and another thing of the crowne of eternall life and the worthinesse which in scripture is attributed to the elect is not 〈◊〉 naturall excellencie but of meerenes oâ— fitnesse by God given freely also theâ— is one by inherence in the faithfull and another by imputation of which mention is in this place Distinctions for the matter I. THe matter of Election is called so Equivocally eyther Ex qua out 〈◊〉 which and it is the counsel of God 〈◊〉 Circaquam about which and it is maâ— or in which and it is Christ as the Mediator II. MAn is considered eyther Commonly without any consideratiâ—â— of the qualities or Singularly as he iâ— a Sinner after that manner in the fâ— Act of Election and Reprobation bâ— after this in the second III. THe number of the Elect and Reprobates the person numbering and numbered is certaine though both be not certainely knowne vnto vs. For the FORME I. THe Forme of Predestination consisteth in two thinges in the Action and manner thereof the Action is Adoption the maner is in Christ in whom as in a bond lying betweene the vnion of vs with him was made II. PVrpose Prescience Predestination are distinguished in God not by time but by order Purpose signifieth the whole counsell of God Prescience the first degree thereof Predestination not only them but also those which depend on them III. DEcree together with the execution therof as they ought neyther to be confounded or mingled together nor plucked asunder so it is needefull they should bee ioyned together and distinguished all which distinction is from that which is the latter from the maner of the thinges effected OF CREATION The Part Confirming CHAP. III. THat sorte of Divine Actions immanent wee haue already declared in the doctrine concerning Predestination now by order wee passe to Gods actions externall Of these according to the double obiect there ought distinctly to be had a double respect and notice for those divine actions which passe over vnto the Creatures doe eyther belong to this common nature the common beginning of things naturall or to speciall grace the speciall beginning of thinges supernaturall vnto the communion whereof Man is to bee advanced Those which concerne Nature men distinctly consider to be eyther that first beginning or springing vp as it is a In fieri in the doing or making or the conservation of the same as b In sacto it was already done or made that wee are wont to expresse by the name of Creation but this by the name of Providence The Worke of Creation is known of vs two wayes the one common according to the common consideration of all thinges which were created even as the generall and every speciall of them haue their proper conditions in nature which were effected since that first vniversall beginning in the very time of Creation the other particular according as there is a singular respect and expresse marke of the same the first maner properly belongeth to Divinity the second to the science of thinges Naturall Creation therefore Theologically is the first bringing foorth of Nature and of thinges in nature done or made by God in the beginning of time and finished in the space of six dayes vnto his owne glory and the salvation of the Elect. The Cause Efficient of Creation is God for the thinges created were not by one vnderstanding conceyved and by another procreated as the Valentinians thought not by another Nature which Cerinthus calleth one while the Wombe another while the Generall Worke not by the Angels as the Symonians deemed not by their peculiar spirites called Daemones as the Philosophers Lastly not by Fortune as Epicures but by God they were produced and disposed c Psal 33.9 Esa 40.28 which beside the Scripture eyther the distinct workings of the three persons or the nature or maner of the Creation or lastly the manner of beginning doth convince The persons working in the Creation are as the Causes first the Primordiall Cause is the Father d Act. 17.24 the working cause is the Sonne e Col. 1.16 Ioh. 1.3 and the perfecting or finishing cause is the holy Ghost f Gen. 1.2 Psal 33.6 The manner of Creation is two-folde the one by the bringing forth of things the other by the most wise setting of them in order g Iob. 9.8 Esa 40.22 both of them is from God eyther immediately or mediately The consideration of beginning is that it should loue singularity and there can bee no vniversall first thing vnlesse it bee one neyther one vnlesse it be God The matter of Creation ought to bee distinguished two wayes according as there is one creation primary immediate another secondary and mediate There was no primary matter of creation neyther with God coeternal nor of God existent or as a materiall cause put or spread vnder the work of this creatioÌ„ for God gaue not immediately the beginning of nature by nature but by himselfe for that he is of infinit power he necessarily excludeth all matter wherfore out of nothing as it were the bound God brought forth h Psal 33 9. Rom. 4.17 Heb. 11.3 nature by his owne power Of the second and mediate Creation the
The Verball Communication is sayde to bee that which pertayneth to the exposition of wordes and Phrases which offer themselues in the holy Scriptures and by which that which is proper to one nature is vttered of the other by name onely by reason of the Identity of the person and the vniting together of the properties in the person Now as there are three sortes of Names whereby the Subject is vttered concerning Christ so there are three kindes of Attributes which of him are pronounced for some agree with the divine nature onely some with the humane onely and some with both natures in his person those which are of the first and second sort are Incommunicable those which are of the third are spoken of Christ in his person in respect of both Natures From this difference both of Subjects and Predicates a double manner of Predication or Declaration ariseth proper and simple improper and figuratiue Proper is when eyther those things which are true in the Subject that is in the person according to eyther nature are likewise pronounced of the same and therefore that which is pronounced divine concerning the person is vnderstoode to bee true according to the divine nature and that which is pronounced humane according to the humane as the Sonne of God is every where Almightie Eternall the Sonne of man is borne Dead in Heaven or when the Predicate common to both natures is vttered or pronounced also by a common name of the Subiect as Christ redeemed vs with his blood Improper eyther when those thinges which are of the whole person are vttered of eyther Nature named in the concrete as God redeemed his church the flesh quickneth or secondly when that which is proper to one nature is vttered of the person named by the other nature as God suffered man is every where which manner of speaking hath beene called t Eâ—all age the changing or communication Of the Person of CHRIST The confuting Part. For the necessity of the Divine Nature in the worke of Mediator-shippe against Bellarmime Lib. 5. 2. Contro 1. Tom. Chap. 3. I. THe beginning of Mediatorshippe is considered eyther absolutely or oppositely the person of Christ God-man is the beginning absolutely but oppositely and distinctly there is one beginning in the same persoÌ„ which is first or Principiant which is the Word according to the divine Nature thereof the other second or principiate that is the humane Nature subsisting in the Person II. CHrist performed some workes according to the forme of a servant some according to the forme of God simply but other some according to both commonly III CHrist when he is compared to God is distinguished from the Creature two wayes in nature and dispensation in nature when according to his person hee is distinguished from the Father In dispensation when according to his office he is distinguished from the Essence of God as he is a Mediator according to nature he is equall with the father but according to dispensation hee is inferior to the Father IIII. THe Fathers when they make mention of the humane Nature exclude not the divine but suppose the vnion of both coÌ„curring together in the vnity of the person for or to the vnity of working V. CHrist in nature coÌ„municateth with both partes which are to bee conjoyned as it were with boundes that must bee vnited together yet in the manner of dispensation hee differeth as he is God-man or God and man VI. CHrist acording to the nature wherby hee is God hath agreeablenes with God but whereby hee is man with vs as on the contrary whereby hee is God hee differeth from vs but whereby hee is man or by his voluntary dispensation he differeth from God VII CHrist is considered eyther as he is God-man or according to the manner of his absolute nature eyther this or that after the first manner hee is sayd to be the mediator of himselfe not after the second VIII MEdiatorshippe agreeth not with the Person according to the common nature of the God-head but according to the speciall nature or the forme subsisting which they call a Personalitas Personhood or Personality IX IT is one thing to speake of the God-head of Christ in himselfe according to his owne nature a parte and another thing as hee is in the b Supposiâ—o Subject Now Christ is a Priest not as hee is God by nature but as hee is God-man by the dispensation of his will The Places 1. Tim. 2.5 Answ Christ is pronounced man three wayes for eyther the person of Christ is noted which person is man or the person of Christ whereby hee is man or lastly his manhood simply Now it followeth not hee is Mediator being man therefore he is Mediator as hee is man or according to his man-hood For the Verity of the Humane NATVRE I. IT is one thing to treate of the Materiall cause of Christs flesh and another thing of the forming cause for the holy Ghost brought not the substance but disposed and sanctified it II. LOoke concerning what the Accident of a thing is denyed concerning the same it is not needefull to deny the matter and Subject of that Accident and so on the contrary III. OF Defects which indeed are Privatiuely so called some are repugnant to perfection in themselues to be shunned and condemned some are common to all in themselues indeede to bee shunned by the will of nature yet not condemned Lastly some are Personall according to the manner of every Individuum of the first Christ had no experience the second because they are Essentiall and naturall defects of man corrupt Christ tooke them all on himselfe of the third the matter is doubtfull The Places 2. Cor. 13.4 Ans It is one thing to treate of Christ oppositely and distinctly according to both natures but another thing of the person with which because of vnity that is communicated which is proper to both natures Ioh. 6 51. There is one descent locall another Metaphoricall another of Nature another of dispensation another according to substance another according to evacuation Exinamitionem Christ descended according to the manner of dispensation and evacuation and not locally Now the flesh of of Christ is two wayes considered either according to it selfe simply or as it was vnited with the divine nature by the meanes of his person and after this manner not after that the flesh of Christ is called the bread of life to witte not causally but Instrumentally For the vnity of Person I. OF Christ there is a two-fold consideration one according to the person commonly the other according to the natures oppositely Now those thinges are vttered of the natures in the person which agree with the person in respect of both II. THe coessence is of the natures not of the person for Christ is not another of or from the Father and another of or from the Virgine according to the person but another of the Father and another of the
of administring or the mediation it selfe which of the Schoole-men is vsually considered eyther in a more large or in a more strict manner in that it is the mediation which is of Christ as the head of all Angels and men generally but in this it is that which is of Christ as the Redeemer of men particularly after which manner hee is of vs here taken But in this Mediation of Christ the Redeemer two proportionable things are considered the person and the working whence it is that there is one mediation tearmed Substantiall another by working The Substantiall Mediation is the conjunctâ—on of the two natures in one person for the worke of mediation But that which is by operation is performed by certaine degrees the first is of an Arbitrator the second of a Messenger the third of an Intercessor the fourth of satisfaction the last of governing and all these parts of mediation the Person of Christ hath yet doth execute the properties of both natures wholy kept For hee is an arbitrator betweene God and Men a messenger from the Father with vs an Intercessor from vs with the father who for vs prayeth and maketh supplication a Priest who for vs offered himselfe Lastly a Governour who ruleth vs by the vertue and efficacy of his spirite And of these degrees the first second is of the Propheticall office the third and fourth of the Priest-hoode but the last of the kingdome of Christ by his Mediatorship The end of Christs office Supreme is the glory of God Subordinate Redemption Iustification and our Salvation And this is the common way and manner of Christs office The particular maner they distinguish and define to bee the speciall kinds and partes thereof The speciall kindes of Christs office are three according as both the necessity of mans condition without Christ of the deliverance of him from out of the same by Christ as also the verity of that annointing whereof hee is named Christ most clearely convinceth i Psal 45.7 Heb. 2.9 Of mans condition without Christ there are three as it were degrees the first of Ignorance the second of Inordination or disorder the third of guilt from both Mans deliverance from the same is performed according to three contrary degrees which the office of Christ sealeth vnto vs for Prophetâ—â— is set against Ignorance the kingdome of Christ and the building of his kingdome in vs against Inordination the priesthood against guilt The same doth the verity of Christs annointing convince for looke what was the manner of the three-folde calling propheticall priestly and kingly which were wont to be confirmed with the outward oyle k Exod. 30 23.24 28.41 .. 1. Sam. 16.14 1. Kin 19.19 the same is also the manner of Christs office annointed of the Father both as touching those callings and as touching the conferring of gifts in them There is therefore a threefold office of Christ the Mediator of prophesie whereby hee teacheth vs our owne ill the good of divine grace l Mat. 3.17 of Priest whereby hee redeemeth vs from our evils and prepareth for vs divine grace m Psal 110 4. Heb. 7.21 of King whereby hee defendeth vs from all evill and conserveth vs in that conferring of n Psal 2.6 Luc. 1.32 grace And these three offices Christ hath in order performed and doth as yet this day performe in Heaven executing the partes of a Mediator in their order towardes vs and towardes God the Father towardes vs teaching sanctifying and ruling by the power of his Spirite towardes the Father exhibiting his message and the offering vp of himselfe yea and moreover most powerfully exercising his kingly authority given him of the Father The Propheticall Office of Christ is a function of the person whereby he teacheth and instructeth his church The verity of this office is to be discerned by the partes and maners thereof the partes are two the outward publishing and the inward illumination or efficacy of doctrine The outward publishing of doctrine is both the preaching of the Gospell concerning the Grace of God and Redemption of mankind as also the Interpretation of the Law according to the mind of the Law-giver himself and lastly the fore-telling and prophesie of things to come o Ioh. 1.13 Mat 5.17 Mat. 4 17. Esa â—1 â— Ioh. 3.18 The efficacy of doctrine is that speciall accomplishment of the Propheticall office whereby the faithfull are moved by the Spirite of God that both in mind they might conceiue and in heart desire those thinges which are taught by publishing p Ioh. 5.25 6.83 Mat. 16.16 The manner of this office is twofold the one immediate the other mediate The Immediate is whereby Christ according to his divine Nature of himselfe instructed the Patriarkes and Prophets in the olde Testament by visions oracles and dreames but according to both natures hee witting and willing taught mankind in the New Testament by outward voyce q Heb. 11 2. Pet. 1.21 Hence it is that every where hee is called in the Scriptures the Worde of the Eternall Father the Messenger of the Lord the Angell of the covenant r Mal. 3.2 counceller Å¿ Esa 9.6 and the Apostle of our profession t Heb 3.1 The Mediate is whereby Christ by the Patriarkes and Prophets in the old Testament by his Apostles their Successors in the New doth instruct the church by the Ministery of the Worde and Sacraments u Luc. 24.45 Act. 16.14 Luc. 21.15 The Priestly office of Christ is a Personal worke of Christ God-man wherby hee was ordayned to satisfie God for men Of this office there is vsually delivered in the Scriptures a twofold manner the one according to type the other according to truth The Type was both of calling or person and of execution or actions according to calling The Typicall person in the olde TestameÌ„t was the Priest eyther having an ordinary calling generally according to the order of Levi or extraordinary particularly as Melchisedecke according to whose order Christ both for the dignity of person as also for the manner of calling is called a Priest x Psal 110 â— Heb. 7.21 Actions according to calling are three fold to keepe the Law to offer Sacrifices and to make Intercession The keeping of Gods Law among other things was severally commended to the high Priest the Tables wherof hee was to keepe being given of God and layde vp in the Arke of the covenant Of Sacrifices y Hâ—lastiâ—orum pacifying which were offered by the Priest and of the types of the sacrifice truely propitiatory there was a twofold sort the one reconciling and z Holocaustum whole burnt the other absolving or redeeming The whole burnt was a sacrifice in which the beast whether greater or lesse being orderly slaine according to the ability of every offerer was wholy burnt and consumed to ashes a Leu. 1.23 and was both Ordinary and Extraordinary The Ordinary one was
Perpetual or continuall which was dayly performed by two Lambes b Exod. 29 39. the other set because vpon set or appointed dayes it was offered eyther Sabathicall which was every Sabath offered or monethly which was every new Moone or anual which was every year offered c Leu 23.2 3. c. Numb 28.23 The Extraordinary was that which was performed for an Incident necessity eyther publicke of all the people or private of every man d 1. Sam. 7 8. 2. Sam. 24.25 The Redeeming was that whereby some certaine sinnes were purged and there was one for sinne by error or ignorance committed e Leu 4.2.3 c. another for an offence or sinne committed by one witting and willing f Leu. 7.24 both were ordinary eyther in the new Moones as at the Feast of Passeover and Pentecost g Leu. 23 19. Numb 28.15 or extraordinary at any other time Now commeth the thirde action of Priesthoode to witte Intercession whereof there were as it were three partes Presentation whereby the Priest presented himselfe as a Mediator to God for the people Covenant whereby for himselfe and the people hee solemnely promised thankefulnesse and obedience Prayer whereby hee prayed for the remission both of his their sinnes And this is the manner of the type to which the verity of Christes Priestly office every way answereth most agreeably and perfectly whether you respect the calling of the person or the execution of his office The calling of Christes person to this priestly office three arguments doe proue First divine testification wherof the Author of the Epistle to the Hebrewes citeth a two-folde testimony h Heb. 5.5 6. Secondly the voluntary debasement of Christs person and the dispensation of his office whereof there was one onely end even the execution of this office Thirdly the Analogy and comparison of Christs person and Melchisedech which the author to the Hebrewes doth at large prosecute The execution of Christs priestly office is as it were by three partes finished by the fulfilling of the Law by the full payment of punishment and by intercession or by the gracious and effectual application of both The fulfilling of the Law is that wherby hee hath freely and perfectly performed the whole righteousnesse vnto which wee were bound both by a perfect conformity of vnderstanding wil with that Law and by workes agreeing with this Law as being perfect both inward and outward i Rom. 8.4 Ioh. 17.19 Mat 3.15 For two thinges were required that the Law might bee fulfilled the righteousnesse of the person or that which is habituall and the righteousnesse of operation or that which is actuall that from which is the power this from which is the Act of fulfilling Christ had both not for himselfe onely but for vs yet for himselfe because man but for vs because hee was man for vs for as he was made God-man for our sake so those things which he beeing man had and did he had and did them for vs. Hence it is also that many are called just by his obedience and that hee is sayde to bee the end of the Law vnto righteousnesse to every one that beleeveth k Rom. 5.19 The full payment of punishment is the voluntary oblation of Christ whereby hee offered himselfe to God and the Father in the eternall Spirite the price of Redemption for our sinnes being himselfe both the Sacrifice and the Sacrifice There were of that oblation as it were two partes the appointing of the Sacrifice and as it were the preparing of the same for the sacrificing then the very consummation of the Oblation on the Altar of the crosse The appointing and preparing of the Sacrifice all those sufferings doe limite wherewith Christ disposed himselfe voluntarily vnto the oblation of the sacrifice of his body especially about the end of his life and the next day before his death l Mat. 26.38 Ioh. 12 27 Mar. 4.35 Of these sufferings some were Inward in respect of the soule and affection m Heb. 5.7 Apoc. 9.15 Esa 53.5 some outward in respect of the body n Heb. 10.5 Mat. 20.28 for the whole Substance of his Man-hood must needes haue beene possessed in suffering of punishments that hee might saue whole man The consummation of the oblation was made on the crosse by death but because the Scripture maketh mention of a two-fold death to wit naturall which is of this world and supernaturall which is of the other both which were layde vpon Adam the offender and his posterity when the Lord sayde By dying thou shalt die both these Christ for vs suffered and subdued that when the soule was separated from his body o Ioh. 19.30 this when having felt by dispensation the dashing and violent force thereof hee sayde My God my God why hast thou forsaken me p Mat. 29.46 Now vnto both deathes was conjoyned a curse corporall and spirituall by the signe of the crosse that Christ by the curse of his punishment might purge the curse of our guilt q Gal. 3.13 1 Pet. 2.24 for albeit neyther of both were Infinite as touching the time yet both are considered as Infinite touching the absolute quantity and therefore Christ suffered death infinite in deed and not in time because the Infinitenesse of his Merite Satisfaction Sacrifice and Redemption by all meanes went beyond that Infinitenesse of time which the damned feele There remayneth the last part of the Execution of Christs Priest hood which is Intercession whereby Christ applyeth effectually that vnto vs which hee hath deserved by the fulfilling of the Law and the full payment of punishments First by presenting himselfe vnto to God the Father as the onely Mediator and Satisfier that hee might procure vnto vs the presentation of his merite and of his performed satisfaction Heb. 9.24 Rom. 8.34 the remission of sinnes and the restoring of righteousnesse Secondly by promising and vndertaking to God the Father for vs obedience and thankefulnesse the seale and earnest of which vndertaking hee giveth vs even his Spirite by whome hee might stirre vp in vs a desire both to avoyde sinne performe righteousnesse r 1. Pet. 2.5 Rom. 8.26 Mat. 20.38 Lastly by making intercession and praying for vs. ſ Rom. 8.34 And this intercession of Christ as it leaneth vpon his satisfaction and sacrifice so it obtayneth that dignity value which it hath from his whole person whose worke it is The kingly office of Christ is that whereby Christ doth order and desend his kingdome purchased by Redemption But whereas the kingdome of Christ is two-fold the one Essentiall according to nature which he hath cōmon with the Father and the holy Ghost the other Personall according to dispensation of will which hee executeth as being Mediator t Ioh. 18 36. Rom. 14.17 Psal 2.6 Eph. 1.22 in respect of this properly this Kingly office of Christ must needes bee considered Now it is considered by the manner of
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
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-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
miracle is vnwonted and vnusuall but those which are cited were eyther devised of superstitious men or false and put forth to deceyue the simple or lastly brought forth by the helpe and furtherance of the Devil according as Christ and Paul foretold of Antichrist Against the Communion vnder one kinde onely Bellar. Lib. 4. Cap. 24. I. TO reason from the Signes and Sacraments of the olde Testament which differ in the outward adjunctes in the circumstance of time in the maner of signifying and in the quality and number of the Signs to the Sacraments of the New Testament is inconsequent neyther is it needefull to require both kindes in those which eyther were not capable of both or in the lawfull vse whereof there is not extant a commaudement for both II. FRom a particular indefinite propositioÌ„ we badly conclud exclusiuely for albeit in some places there bee mention made of eating the other kinde therefore is not necessarily excluded for there is else where mention made of flesh and bloud together of eating and drinking the same yea foure times in the selfe same chapter III. THe consideration of meate and ordinary bread and of the mysticall and Sacramentall bread is altogether different not as touching the naturall substance quantity or quality but as touching the vse and office Now there was both in that miracle of the feeding of the people and in the Supper at Emaus not a Sacrament of Grace but a feast of nature Neyther haue the Fathers interpreted the bread concerning the true and naturall body of Christ but concerning the mysticall that is the church IIII. SYnecdoche is that which by name of the part compreheÌ„deth the whole very familiar in the Hebrew tongue wherein by the breaking of bread they are wont to signifie a dinner supper any feastes whatsoever from which feastes notwithstanding as drinke neyther ought nor can bee excluded so neyther may it from this Sacramentall feast whereof mention is made in the cited places whence it is also that the same Paul to whome this breaking is attributed expounding the Lordes institution teacheth that this Supper consisteth of bread and of the cup. V. IT is true that the Manichees communicated vnder the one kind of breade onely for they thought that the wine was the gall of a Dragon but that the ancient Church did not therefore reprehend them it is most false even those very men doe proue the contrary whom the adversary would haue to stand on his side to witte Leo the Bishoppe and Gelasius the Pope the former wherof called this mangling a sacrilegious counterfeiting and the latter a great Sacriledge VI. THe Consequence is of no force which is from examples whereof the former is of doubtfull credit as of which Chrisostome himselfe maketh no mention and because of the cunning and craft of a womanish wit ridiculous but the latter of a false and contrary credite as being that which by most certain proofe evidently sheweth that the communion was vsually and necessary vnder both kindes VII FRom extraordinary cases of necessity and those particular there is no conclusion to that which in lawfull ordinary and publicke celebrations of the Eucharist ought to bee observed Adde further that in all those rites and ceremonies though not alwayes yet for the most part there was vse of both kindes according as the constitution and custome of the Primitiue church doth most manifestly proue VIII TO reason from the authority of the Councels and Fathers for the establishing of some error is inconsequent Adde further that in the Primitiue Church the Communion for a long time was retained vnder both kindes even in the monasteries vntill the thousand three hundred yeare the mangling or maiming thereof was first by a publicke decree brought in by the Councell of Constance in the yeare 1484. IX FRom discommodities or inconveniences an argument concludeth nothing both because they leane vpon superstition and because the collection is faultie drawne from particulars and lastly because they being foreseen by Christ and the Apostles hindered not the Institution of the communion vnder both kindes In Defence of the Forme against Transsubstantiation Bellar. Lib. 3. Cap. 19. FRom a bad and insufficient Enumeration of the partes a false conclusion is drawn for every change is eyther Essentiall of the very Substance that is of the naturall matter and forme or Sacramentall of the office condition vse of the Elements both are true but after their manner that true Essentially by the manner of nature but this Sacramentally by the manner of Grace Now whatsoever change is in the Supper it is not essentiall or naturall but Sacramentall that is a Consecration appointment and setting apaâ—t of the Signes from a common to a holy and mysticall vse To the Testimonies of the Fathers which by Bellarmine are cited in the 20. and 21. cap. of the third booke and the whole second Booke I. THose Fathers who called the Eucharist the body and bloud of Christ vsed a Sacramentall manner of speaking wherby it commeth to passe that the names being changed the signe or Symbole is called by the tearme of the thing it selfe Now they vsed this for three causes First that they might declare whereto Christ had ordayned the Eucharisticall bread SecoÌ„dly that they might expresse the Analogy betweene the Signes and the things signified Thirdly That by the change of the names they might teach that there is a most true and indivisible conjunction of the things signified with the signes themselues in the lawfull vse II. THe Fathers who haue called the Eucharist the precious body the reverend mysteries the pledge of Salvation our ransome spake Hyperbolically of the very bread sanctified and not of any other body present by transubstantiation Now they vsed those Hyperbolicall Phrases for three causes First that they might extoll the dignity of the mystery Secondly least eating they should sticke in the outward signes Thirdly that with a great affection of godlinesse and reverence they might approach to that holy Communion III. THe Fathers which affirmed that the Body of Christ is touched seen and chewed with the teeth spake Figuratiuely For there is a double signification of the Sacrament and body of Christ to bee held for as a Sacrament is sometime taken Figuratiuely for one part and sometime properly for both parties so also is the body of Christ sometime properly and somtime Figuratiuely for the outward signe onely and â—n this sense by a figured and Metonymycall vse of speech the Fathers haue affirmed that the body of Christ is touched and seene that is the signe of his body IIII. THe Fathers who spake of the changing of the bread and wine in the Eucharist treated of the Sacramentall change whereof wee haue spoken in the first distinction and therefore willed and taught that their wordes should bee taken Figuratiuely and effectiuely V. THe Fathers who taught that our bodies are cherished nourished and fed with the body and bloud of Christ vsed a
same consideration altogether is of Durance as is of Antiquity sith both is referred to the time and the one comprehendeth the other in it selfe Now those thinges which are spoken of the church are true as touching the common body of the church but false as touching the church particularly or of the Romish church IIII. THe multitude pertaines not to the Church alwayes nor to it alone nor altogether Not alwayes because in a little Flocke Christ hath his Church Not to it alone because it is a common State even to the Synagogues of Sathan which in multitude far exceedes the true Church Not altogether because though many be called yet few are chosen V. THere is one Succession of doctrine another of person that is principall this is secondarie The former is Coincident with the true and essentiall markes of the Church The latter cannot be knowne partly because it is particular for by the Confession of the adversaries it belongeth to the Church of Rome onely partly because it is accidentall according to the condition of the Persons Things and Places VI. THe Agreement in Doctrine with the ancient Church is spoken ambiguously for there is one with the Church Apostolicall and another with the Church of some former ages or with the Church of Rome the former wee acknowledge the latter wee deny because the purer Church knew not of it it disagreeth with the Scriptures and is common with Heretikes VII THere is one Vnion mysticall and spirituall by the bond of faith another outward by the bond of profession that is coincident with the true Marke of the Church this cannot be a Marke partly because it pertains not to the Church alone for there is also a certaine vnion and fellowshippe of the wicked partly because it pertaines not alwayes for oftentimes dissentions arise in particular Churches VIII THe Holinesse of doctrine is eyther of the Apostolike doctrine properly or of the Traditions and Constitutions of Popes ambiguously The first way it is coincident with the true and essentiall marke of the Church the latter way it can by no meanes bee knowne because it is vncertaine and mutable IX THe Efficacy of doctrine is twofold the one saving and proper to the Elect the other belongeth generally to al them that are called and is in many degrees different Yet neyther of thē is a marke of the Church not the one because it is inward not the other because it is divers X. THe holinesse of the life of the Authors or first Fathers is referred eyther to the Patriarkes Prophets Apostles or to other Doctors the Institutors of Religious Orders as concerning the first Order such true Holinesse is onely of the Elect and therfore cannot be a Marke of this or that particular Church as concerning the other in those Doctors and Institutors of Religious orders superstition indeed is acknowledged but Holinesse is not knowne XI THe glory of Myracles sith it hath reference to the Doctrine and not to the Church is properly to bee tearmed the markes of that and not of this Now it is a marke Accidentall for it is not alwayes convenient Particular for it is not conveniēt for every church Lastly not Proper because it is alike cōmon to truth and falshood XII THe Word Prophesie is ambiguous For eyther it generally signifyeth the gift of Interpretation and vnderstanding of the Scriptures or specially the gift of foretelling In the first signification whereof also the place of Ioel is to bee vnderstood Prophesying is coincident with the true and essentiall note of the Church For it hath the nature of a miracle and cannot be a Marke because it is an extraordinary gift in the Church XIII THe confession of the Adversaries is also an obscure Marke and vncertaine neyther alwayes true Again that which is from the light of nature onely hath rather the shadow and the Image of the truth then the truth it selfe XIIII XV. A Conjecture which is taken from eyther prosperity or adversity is vncertaine neyther doe particular examples make a generall rule because as temporall felicity doth not alwaies accompany the church but the crosse of Christ so an vnhappy end doth not alwayes follow the enemies of the Church That the Visible Church may faile against Bellarmine Lib. 3. Cap. 13. I. IT is one thing to treat of the Church as touching the Essence but another thing of the Church as touching the outward and visible manner and forme thereof onely The Church according to the Essence thereof cannot fayle at all but as touching the outward and visible manner of the same it may faile not that it is in it selfe invisible but that it cannot be seene and perceyv◠of men Now the places Mat 18. 1. Tim. 3. treate of the church in the first sense and not in the second Further the church is called the Pillar of the truth not by a a ratione architectonica sed forensi a maner of speech borrowed from the Art of Master-builders but from the Lawyers and Pleaders namely because the church hath the Truth as it were hanged vnto it II. THe Places Mat. vltimo Eph. 4. Psal 47. Esa 61. which contain an open promise without the name of the church doe eyther treat of all the faithfull and elect onely or of the perpetuall vse of the Ministery necessary in the Church or of the perpetuall glory and felicity of the catholicke church or lastly of the propagation increase and blessing of the Angelicall church for the covenants sake III. THe Parables which are cited doe shew that the church indeed as touching it selfe is visible which wee doe not deny but they proue not the necessity of that glorious conspicuity whereof we are in controversie IIII. THe Eternity of Christs kingdome whereof mention is Psal 88. Dan. 2 Luc. 1. pertayneth not to the outward glory and forme of the church neyther is the maner of Christs Kingdom the same as are the kingdomes of the world V. THe Testimonies of the Fathers haue eyther different and vnlike examples as that of Augustine and Lyrinensis or proue not the cause because they doe but after a sort testifie that the church cannot at all perish as that of Bernard VI. TO treate of the visible Church so generally called and of this or that particular church are two thinges most different Againe the church is called Invisible two wayes eyther in it selfe or in the eyes of the world and of the enemies of the Church it selfe The End of the Second Booke THE THIRD BOOKE CONCERning the Second Part of DIVINITIE and first of MAN and his diverse Estate in this Life and after this Life CHAP. I. HAving ended the first and Principall part of Divinity which is concerning the Causes of our Salvation so concerning the Workes of God Now by order wee are to come to the second which is concerning the subject of the same that is of Man and of his diverse estate The whole Knowledge of Man as far forth as the
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