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
both of his bloud shed are giveÌ„ in Baptisme and of his body crucifyed in the Supper For the passion of Christ is as it were the materiall and meritorious cause of our salvation l 1. Pet. 1.7 2. Pet. 1.19 Mat. 20.28 Of his Benefites because looke what things Christ hath and did hee testifieth m Ioh. 6.53 Ioh. 15.4 Rom. 8.32 by visible signes in every Sacrament that hee had them to our good and did them for vs. Now the Scripture proposeth foure things which in very deed are the benefits of Christs person and the fruites of his merite n 1. Cor. 1.30 Righteousnesse which is the remission of sinnes and the absolution of the sinner before God Wisedome which is the perfect and true knowledge of Gods wil which no man hath without Christ Sanctification which is the denying of our selues joyned together with repentance and new life Redemption which is both a full deliverance from all evils yea even from our last enemy Death as also a small glorification And these are those things which are sealed in all Sacraments which of the Divines are otherwise wonte to bee expressed by the name of an invisible Grace as the signe it selfe by the name of a visible Forme From this consideration of the signe and the thing signified the agreement and difference of both may bee concluded The Difference because they are divers both in nature for the Signe is visible the thing signified is invisible and in the Obiect for the signe goeth but into the body the thing signified into the soule and in the Manner of communication for in respect of the signe the manner is corporall but of the thing signified it is spirituall the Agreement because those things which were otherwise really and very farre separated are joyned together by a Sacramentall vnion The inward and proper forme of a Sacrament is that excellent agreemeÌ„t of the Signe with the thing signified and the mutuall relation of the one vnto the other whereof that properly consisteth in the comparison and similitude of the Effects this in the ordayning of the signe to the thing signified Now this conjunction of the Signes and the thing signified in the SacrameÌ„ts is not naturall by a substantiall contraction or knitting together or by the vniting of the accidents and substances IndistantiaÌ„ Inexistentiam nor locall by the neerenesse and beeing of the one in the other nor yet spirituall as immediately quickning the very signes themselues but it is wholy Relatiue and Sacramentall consisting specially in three thinges in the signifying in the sealing Praebitione and in the exhibiting of the thing signified In the signifying because the signes by a most agreeable similitude and proportion as it were by a certaine introduction doe represent the o Gen. 17 10.11 1. Cor. 11.15.16 Ioh. 6.33 spirituall mysteries that is the things invisible by things visible In Sealing because the Signes are and are called the Seales or stampes of the thinges signified both for that they confirme the truth of the similitude betweene the signe and the thing signified and that also they necessarily and most surely seale the efficacy of both conjunctions in the lawfull vse thereof p 1. Ioh. 1.7 And this is called a coupling of the Sealing In Exhibiting because that in very deede is exhibited which is figured by the signes for God mocketh not by instituting Signes whereof there should be no truth but as in the audible word so also in the signe that is in the visible word he in very deed performeth what he promiseth and sheweth q 1 Pet. 3.2 Rom. 4.11 Eph. 3.7 And yet the exhibiting or receyving of the the thing signified are not referred to the Instruments of the body but to the heart of the beleever because it is spirituall according as the exhibiting and receyving of the Signes is corporall wee say spirituall for a double respect both by reason of the Efficient that is the hidden operation of the holy Ghost which is done in very marvailous maner that by the means of Christs flesh mystically communicated to vs the bloud and vertue of Christ-merite pearceth even vnto our soules Å¿ Col. 6.7 Ioh. 1.26 and by reason of the Instruâ—ent be cause faith by which we rece ue them is a spirituall instrument by the bond whereof the spirit most straitly conjoyneth those things together Col. 26.7 Ioh. 1.26 which otherwise are very faire distant each from the other t Eph. 3.17 From this inward forme of a Sacrament and the mutuall disposition of the signe and the thing signified doe arise two speciall kinds of Sacramentall Predications vsed in the Scriptures the first when the signe is pronounced of the thing signified that is when the signe is sayde to be the very thing signified as when Christ is called our Circumcision our Covenant our Paschall Lambe u 1. Cor. 5.7 Gen. 17.10 Act. 7.8 the other when the thing signified is pronounced of the signe that is when the very thing signified is sayde to be the signe as when the bread is called the body of Christ the wine the bloud of Christ x 1. Cor. 11.24 Mat. 26.28 And these Predications are wont to bee called Relatiue Analogicall and Metonymycall Relatiue because when the one separated thing is pronounced of the other a mutuall relation and respect of things like the one to the other is necessarily presupposed Analogical because the changing of the names is made in regard of the Analogy and exceeding great agreement betweene themselues Metonymycall because the signe is put for the thing signified so contrariwise The reason of these Predications in the mater of a Sacrament is the vnion which as it coÌ„sisteth in three in the signifying sealing and spirituall exhibiting so it maketh these Sacramental Predications true because of the signifying sealing and exhibiting The End of a Sacrament is two-fold Proper and Accidentall The Proper is eyther Primary or Secondary That is the visible sealing of Gods invisible grace and our conjunction with Christ y Rom. 6.4 1. Cor. 10.16 Gal. 3.27 This is a testifying of godlinesse towards God of loue towards our neighbour and of open profession whereby as by a marke wee are severed from other Synagogues of Sathan z 1 Cor. 10.17 Eph. 4.5 1. Cor. 11.29 The Accidentall is the condemation of them that vnworthily communicate for albeit the vnfaithfull receiue the SacrameÌ„ts yet for the abuse of the signes reproachful contempt against the thing signified they are made guilty of the contempt of Christ and therefore also of everlasting death and condemnation By this a An alysi opening of the definition through all the causes it may easily be coÌ„cluded what those things are which most properly may hold the name and nature of a Sacrament to witte those wherein there may be a concurrence of all these causes and of the conditions that issue out of these Such Sacraments as these are
immortal For it hath neyther the dimentions or limitations of a body nor shal haue end of life m Ezec. 37 4.5 Mat. 10.28 1. Cor. 15.19 The Faculties of the Soule which resemble the nature of God are chiefly two Vnderstanding and Will the one expressing the Image of God in the faculty of vnderstanding al things n Col 3.10 Eccl. 17.6 the other in the liberty of willing and choosing every object o 1. Cor. 7 37. Both as well the facultie of vnderstanding as the liberty of will is two-fold the Facultie of vnderstanding the one is Passible or suffering as mans mind is of it owne nature capable of all things the other Actiue or doing which effecteth that those things which in power may bee vnderstoode by Act bee vnderstoode Liberty or freedome the one is from compulsion because man is not compelled to that which is straÌ„ge from a Free-will the other from Impediment because he is not violently letted or hindered from that which he seeketh after with a free will p 1. Co. 7.37 Rom. 8.7 Rom. 8.2 1 Wherefore the first man could will the good and refuse the evill and againe refuse the good and chuse the evill The Habites which performe those faculties are two For wisedome perfecteth the vnderstanding but righteousnesse the will Wisedome is an excellent and perfect knowledge both of the supernaturall good whereby he knoweth God and his felicity in God and of the Naturall whereby he knoweth the things created and their natures q Col 3 10. Rom. 12.2 Righteousnesse is that vprightnesse of the mind whereby perfectly that is inwardly and outwardly it obeyed Gods will according to the whole law which righteousnesse was not onely of person but of nature because the first man was created in it and vnto it as the originall and roote of mankind â—herevpon also it is called Originall r Eph. 4.24 1. Thes 5 23. Eccl. 9.29 And this is the manner of Gods Image in the Soule Now in Body man resembleth the Image of God not according to the partes or according to it selfe in respect eyther of Substance or Figure but partly in respect of the soule whose Instrument it is partly of the Person a part whereof it maketh For it doth most readily execute things both well vnderstood and holily defined in the soule and in person as it were in a most cleare glasse it also representeth the whole world being the verity and dignity of the very Creator Originall or first patterne thereof Lastly in the whole and entire person the Image of God shineth forth because of the vnion of the soule and body both in respect of the constitution of that whole man which even the faithfull themselues haue so admired that by it they acknowledged Gods Image as also in respect of his rule over all in former thinges whereof the first man receyved from God not onely the right and power but also the vse and execution Å¿ Gen â— 19. Psal 8.6 The End of that first state of Man principall and chiefe is the glory of the Creator t Architectonicus Prou. 16.4 Psal 113.5 1 Cor 10.31 but subordinate the blessednesse and felicity of the Creature u Psal 144 15. Ioh. 17.3 OF THE FIRST Estate of Man The Part Confuting DISTINCTIONS In Defence of the Verity of Gods Image according to which man was created against Bellar. Cap. 3. I. THe Grace that maketh gratefull taketh not away the naturall condition of man and his originall righteousnesse but proveth it For Man had from that Grace both the verity of Nature and the quality thereof II. THe Habite of Grace which maketh gratefull differeth from originall righteousnesse in the manner onely not in very deede or nature because that very righteousnesse wherewith the first man was indued of God was that habite of Grace for which man became gratefull and acceptable to God Against Bellarmine Cap. 4. THe Grace of God is two-fold the one whereby wee could if wee would not sinne the other whereby not onely wee could but also would not sinne The first was given to Adam but not the second and so wanted the one and receyved the other in his creation and the necessity of this special Grace and assistance in Adam doth Augustine plainely shew in his Treatise of Corruption and Grace Neyther do the Testimonies which are alleadged proue the contrary Against Bellarmine Cap. 5.6 I. A Thing is tearmed Naturall ambiguously eyther Causally which is from nature or Subiectiuely which is in Nature or lastly by propagation which is communicated with nature so also a thing is called Supernaturall which eyther our nature as touching it selfe cannot comprehend or is not capable of so is beyond or aboue the condition of nature or in which nature no way worketh but grace alone or lastly which is not propagated by naturall meane but by divine manner is communicated aboue the order of Nature Original Righteousnes is sayd to be natural partly because God hath communicated the same in Nature and with nature partly because by a naturall spreading it was to bee communicated to the posterity of Adam if hee had stoode or continued but supernaturall it can no way bee called II. THe condition of man in respect of one part whereof the place of Gen. 3. treateth taketh not away his condition in respect of the other or the whole for whole man both in body and in soule was made wholy according to the Image of God neyther doth the place of Ecclesiasticus inferre the contrary who treateth eyther of the outward ornaments of men onely or of their vertue not supernaturall but naturall as the very wordes do manifestly declare neyther doth the Parable out of Luke 10. which setteth out not the state of man after his fall but the duety of charity towardes them that are fallen and are in misery III. THe Testimonies of the Fathers which are alleadged deny not that that Integrity in Adam was naturall but testifie that grace was added to nature which indeed wee confesse and teach very gladly IIII. THe reasons which are alleadged are vaine or Idle The First because God conjoyned the matter and Forme though things most different to the naturall bond of peace and loue The Second because the corruption followed not from that Integrity wherin Man was created but from his mutable condition which with it was conjoyned The Third because there is a divers respect of Adams sinne by which hee revolted from that first Originall integrity and of our actuall sinnes The Fourth and Fift because the manner of reparation and recreation is not the same as that of the first creation For that was done in nature but this is done aboue Nature Neyther is it absurde that the name of the Sonne of God was granted to Adam in that state of Integrity as beeing hee who in that natural condition resembled the Image of God according to which hee was created OF THE SECOND Estate of MAN
eyther is not truely good or is inclined vnto those thinges which are not truely good But because when there is mention made of good eyther the naturall and morall good as touching man or morall divine good according to grace is vnderstoode Wee must here obserue a very great difference when there is speech of Free-will For the power of a naturall man if it be referred to the thing which this naturall light respecteth hath indeed her inclinations to naturall good and morall good as touching man f Rom. 1 19.20 Rom. 2.15 Rom. 2.14 but because the communicating of every good proceedeth from iudgement and iudgement from the choice and choyce from knowledge the power of man is limitted to the good according to the measure of the knowledge of that good in man Now that knowledge is not true becaus it erreth in the maner of the truth and strayeth from the true end and scope thereof g 1. Cor. 2 14. Ier. 13.23 Mat. 12.35 Ro. 14.23 Now the morall good according to grace which is supernaturall is not apprehended but by a supernatural knowledge which is not in the natural man therfore man being vnder sinne hath neyther inclinations nor motions to that good for he wanteth all power to supernaturall things even that power which the Philosophers haue called the receptiue or passiue power because every power is from a beginning but there is no beginning in a naturall man when there is speech of divine things â—eyther to doe them himselfe nor to â—ffer them to be done by an other h 2. Co. 3.5 Ioh. 3.19 Phil 2.13 1. Co. 1.18 â—oth being considered in man are from â—at beginning of all aptnes to good â—so of the working thereof which is in â—hrist Whence it is cleare that power 〈◊〉 the supernaturall good is not in the â—turall man and that there is indeede â—me power in him to the natural good â—ut such as straieth in the end maner â—d that therefore to speake properly it 〈◊〉 onely a power to the evill whether it â—e such Absolutely or Relatiueâ— i 1. Cor. 10.31 Rom. 14.20 Tit. 1.15 Ier. 13.23 Mat. 7.18 Rom. 3.10 Ioh. 3.6 The Forme is the Freedome in the â—biect to the Obiect and from the coÌ„â—ry impediment For the will of man 〈◊〉 touching it selfe is most free freely â—itteth it selfe for the bringing forth 〈◊〉 the action of evill without eyther â—y coaction or necessity of the â—ct The End is the glory of God in his iuâ—â—ce and the inexcusablenes or iust condemnation of man Comparatiuely Free-will is two wayeâ— considered according to the twofolde condition of man out of his State oâ— Corruption to witte of his integritie before his fall and of his restoring câ—â— regeneration after his fall In the State of Integrity Man had a Free will or freedome of an Electuâ—â— will to both Objects without any coaction or necessity For he had a power that he might sinne and not sinne But when he came to the act of disobedience by the act he lost the poweâ— to good because this was the nature oâ— man that hee abusing that his poweâ— to good should turne away the good from himselfe and himselfe from thâ— good into the contrary k 1. Cor. 3 12. 1. Ioh 3.12 2. Pet. 1.4 1. Cor. 15.28 In the State of Restoring or Regeneration after the fall free-will oughâ— divers wayes to be considered anâ— expounded For whereas man in thâ— state is the common Subject of grace and sinne Hence it commeth to passe that he hath free-will both to good according to Grace to evill according to Nature which two contraries sith they cannot be in one and the same subject in the highest degree thence â—t followeth that man Regenerate is to be considered according as his regeneration is more or lesse 〈◊〉 excellent As for him that is Regenerate according to the highest degree there can be in such a one no contrary matter as it shall bee with man in the life to come where free-will if we may so speake shall be vnto good onely and that vnchangeably so that a man can will nothing but good and that also after l 1. Cor. 13 12. Rom. 7.18 a good maner but he which is regenerate in the inferiour degree the contraries may be together in him in very deede are together in him the powers therefore of Free-will in man regenerate while hee is in this life ought diversly to be discerned both in the Subject Obiect and manner The Subiect is two wayes considered partly according to the old man in whom he is borne partly according to the New in whome hee is regenerate Of this Subiect there is also a double obiect the naturall evill in respect of the olde man the supernaturall good in respect of the New m 2. Cor. 3 17. 1. Ioh. 3.9 Rom. 8.2 Eph. 2.5 But the maner of all these is free because as the old maÌ„ freely inclineth to naturall things so doth the New man also to thinges which are supernaturall in respect therefore of the matter the Subiect is common but in respect of the Efficient Cause and of the beginning repugnant the one to the other on both sides there commeth a lett to the freedome Whence that strife of the flesh and the Spirite commeth wherof there is mention in the seventh to the Romanes OF FREE-WILL The Part Confuting DISTINCTIONS I. THe Will or Desire is three wayes distinguished for one is Naturall an other sensuall another intellectuall The Naturall is a pure inclination of the Essential forme whereby man naturally laboureth towardes the perfection of himselfe The Sensual is the power of the inferiour part of the Soule led or moved by sense and not by reason to these or those particular things the Intellectual is in the creature indued with reason in respect of the Subiect inclining the will to diverse obiects which is called Reasonable II. THe reasonable will ought to bee discerned three wayes For one is called naturall whereby nature is simplie carried to desire after that thing which it apprehendeth an other Electiue whereby the will chooseth betweene two thinges opposite by a separating of them Lastly there is a will by the cause whereby man straieth from his end voluntas per causá through an accidentall error III. THat which we cal Arbitrium Free-will is sometime referred to the vnderstanding and sometime to the Will to the Vnderstanding eyther Contemplatiue or Actiue in respect of the things which belong to deliberation but to the Wil in respect of the things which pertaine to Election After the former manner it comprehendeth the mind alone after the latter as of vs it is here taken it comprehendeth both mind and will IIII. THere is one Freedom froÌ„ Bondage an other from Coaction an other from Vnchangeablenesse or necessity Freedome from Bondage is sayd to be that whereby one is not addicted oâ— subiect to the slavery of sinne or misery From Coaction is
inward disposition of the mind namely that we should hold both the truth of Gods worship which is expressed in the first precept the maner of that truth which is expressed in the second or they doe belong to the outward testifying of the body to wit that both in words which is in the Third and in works which is in the Fourth we should giue our selues to all exercises of godlines The good works which belong to humanity are most perfectly expressed in the six precepts of the second Table for first the foundation of them all is laid in the first precept to wit that mutuall relation of obedience duety of the inferiors towards the superiours and the superiors towards the inferiors then the chiefe and speciall kinds of humanity are reckoned vp vnto which all the rest must proportionally be referred The summe of these is not to hurt our neighbour neyther in deede nor word nor thought not in Deed eyther in respect of his person that hee must not kill or in respect of his goods that he must not steale or in respect of the Person which doth most neerely belong vnto him that he must not commit adultery Not in Word for he must beare no false witnesse against him Lastly not in mind and thought for very lust concupiscence is forbidden The Forme of good workes is a full perfect conformity in all the partes thereof with the Law of God both according to the outward shew and the inward truth c 1 Deut. 27.26 Gal 3.10 Rom. 7.14 for two thinges concur for the making of this Forme the outward goodnesse of the workes which the precepts of the Law doe outwardly shew and require and the inward holinesse of the same which the nature of the Law which is spirituall and of the Law-giver who being a spirit and a knower of the heart according to their manner doe declare necessarily presuppose and require And in respect of this double form the manner of good workes as touching themselues is most perfect but as touching vs most imperfect partly because of the reliques of sinne partly because of the continuall fight and wrastling of the old and new man in vs partly also because of the state degrees and increasings of regeneration Wherefore if there be said to be any perfection of workes while we are here That is spoken abusiuely eyther for the merite of Christ and the gratious acceptance of God or by relation vnto those who haue not as yet so proceeded in the Study or exercise of godlinesse and workes Or lastly after a humane manner according to outward discipline There is therefore no merite of good workes sith there is no proportion of equality betweene the reward and the workes sith also whatsoever works are granted for good are from another are due and are vnperfect d Rom. 7 23. 2 Cor. 3.5 Phil. 2.23 Luc 17.10 The End of good works is threefold according to the diversity of the Object to witte of God our selues and our Neighbour On Gods behalfe the supreame end is his owne glory wherevnto both the commaundement and al benefites corporall and spirituall are subordinate e Mat. 5.16 1. Cor 10.31 Phil. 1.11 On the behalfe of our selus the End is the confirmation of our election the outward testifying of our Faith and the due execution of our duty f Mat. 7.16 17. Phil. 1.11 Iac. 2.17 2. Pet. 1.10 Tit. 3 8. In our Neighbours behalfe the end is partly that the vnfaithfull by our good example might be provoked to faith and godlines partly that the faithfull might bee confirmed in godlinesse and faith g Luc. 22. â—2 Rom. 14.19 And this is the consideration of good workes generally but particularly the truth of good works must be discerned and declared chiefly and principally in two things namely in prayer and repentance whereof the one is properly exercised h Circa beneficia impetranda Circa malefiâ—ia perpetrata for good things which we would obtaine the other for evill things which we haue committed Prayer is a speciall worshippe of God whereby through Faith we craue for the Mediators sake necessary good things of God as being the fountain of all good things i Ioh. 4.24 Luc. 18.1 He. 10.22 Now we craue eyther for others that is Intercession or against others and that is Expostulation or for our selues and that is eyther Deprecation if we craue a deliverance from perils or Supplication if we desire the partaking of a new benefite k Psal 9 30. A Forme of asking or prayer wee haue in the Lords Prayer whereof there are three parts an Entrance a Narration and an Epilogue or Conclusion The Entrance contayneth the places both of will Our Father and of power which art in Heaven The Narration consisteth of 7. Petitions whereof the fowre first require Positiue Graces the three following graces Privatiue as they cal them The Graces Positiue respect eyther the Soule or the Body those which respect the soule doe eyther require the advancement of Gods glory both vniversally among all Hallowed bee thy Name and particularly in the Church Thy Kingdome come or doe expound or lay open the manner of both Thy Will be done Those which belong to the Body are Synechdochically included in that onely Petition of dâ—yly Bread The Graces Privatiue are three The Remission of sinnes Defence against the Divels Temptations deliverance from all evils Private and publicke The Epilogue contayneth causes Impulsiue and Finall the Causes Impulsiue are two The Kingdome the power The Cause Finall is onely one the Glory of God Repentance is a serious and healthfull changing of our wicked mind and will effected by the holy Ghost by the preaching of the Law and the Gospell l Ezek. 18.31 Ier. 4.1.3 Eph. 4 23 2. Cor. 7.10 Of this there are two entire parts according to the two bounds namely from which this change is made and whereunto the same tendeth which are the mortifying of the old man or the Flesh and the quickning of the new man or of the Spirite for by these true repentance is performed Mortification which is the first part of Repentance hath three properties or degrees the Acknowledgement of Sinne sorrow for sinne and God offended Lastly a Detestation an vtter avoyding of Sinne. The Acknowledgement is in the mind Sorrow in the Passion Avoyding or shunning in the action of the Will The quickning or vivification which is the latter comprehendeth three things contrary to Mortification an Acknowledgement and trust of Gods mercy in Christ Ioy springing from the same Lastly an earnest Desire or indeavour of holinesse righteousnesse and new obedience through our whole life OF GOOD WORKES The Part Confuting DISTINCTIONS That Good Workes are not simply and absolutely necessary to Salvation against Bellarmine Lib. 4. De Iusti. Cap. 7. I. THe Promise of life is sayde to bee conditionall not that the performance of the condition is proposed to be the Cause of
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
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
taking the spirituall sealing within vs both of Christ himselfe and of his benefites by the Instrument of faith is declared The Eating and Drinking is an outward and sacramentall vse and taking of the signes according to Christes Prescription whereby the inward and spirituall eating and drinking of his body and bloud is sealed by divine ordinance for as first there are two persons administring the Supper the one of the Pastor doing that which is done outwardly and openly the other of Christ effecting by his Spirit that which is done inwardly Secondly as the whole Action of the Lords Supper consisteth in two things the one an earthly bodilie perceyuable for the senses the other heavenly spirituall and intelligible for the vnderstanding of the faithfull Thirdly as there are two partes of man the one the body the other the soule so there are two givings and eatings the one outward which is called Sacramentall the other inward which is tearmed Spirituall yet that was instituted of Christ that it might bee a certaine expresse shape or Image of this The wordes Definitiue and Sacramentall are those which declare the inward matter or thing signified and vtter the same whether it bee of the bread or of the cuppe sacramentally of the bread as This is my body which for you is delivered and broken f Luc. 22.19 but of the cuppe This is my bloud which is shed for many g Mat. 26.28 Both expositions are wont two waies to be considered eyther in each words apart and by themselues considered or in the whole exposition together Being considered apart they note eyther the Subject or the Attributes or the Copula The Subject is the Pronoune demonstratiue this not adjectiuely but substantiuely taken for it doth not signifie h Individuum vagum any singular thing but the verie bread which Christ Tooke Brake and Gaue to his Disciples and the Wine which he held in his hands according as the order of the Text i Mat. 26 26.27 the interpretation of Paul k 1 Cor. 11.24.25 and the Analogy of Faith doe demonstrate The Attribute in the first proposition is the Body of Christ not the mysticall which is the church but the proper and the true which for vs is given and broken and that as it was such a body In the second is the bloude of Christ which for vs is shedde and even that as it was such a bloud according as the other member of these Attributes which is pronounced by an Enallage of the present tense for the future Tense dooth most evidently proue The Copula whereby the Attribute is knit with the Subject is the Verbe Substantiue IS which ought not nor may bee taken Substantially wheras by no meanes at all the vnlike cannot properly and Essentially be affirmed of his vnlike but figuratiuely for a mysticall and Sacramentall Being whereby the thing which signifyeth taketh the name of that thing which it signifyeth because of the Analogy of the one with the other for by that litle word Christ taught not what the bread and wine were by nature or substance but what they were by signification office and vse for by nature they are bread and wine by signification they are the body and bloud of Christ The whole Attribution or Predication is not proper or regular whereas neyther the proposition is Identicall nor the body of Christ can properly be affirmed of the bread to witte wheras the Body of Christ is neyther the Generall nor the Speciall nor the difference nor the property nor the accident of bread but it is Figuratiue and Sacramentall Figuratiue not simply Metaphoricall and Allegoricall but Metonymycall to witte such whereby the name of the thing signified is given to the Signe which Metonymycall speaking is very familiar in the Scriptures Sacramentall because the exhibiting of the thing signified is withall promised and yet there is no swerving from the word spoken or pronounced wheras wee retaine the word spoken being Sacramentall which is altogether different from regular Predications and to bee expounded with an interpretation aunswerable to the nature of Sacraments The Expositiue wordes are these by which Christ expounded or layde open the end of this holy action to witte l 1. Cor. 11 16. the remembrance of his death which is not a naked or idle remembrance of a thing past but an effectuall and healthfull apprehension of Christs merites and an explication of the same privately with our selues or properly vnto our selues and withall a solemne Eucharisticall Thanksgiving in the vse of this Sacrament for so great a benefite and this is the manner of the Efficient Cause being principall or that which instituteth the Supper and of the Institution it selfe The Cause Efficient Administring or Instrumentall are the Ministers of the Church called by lawfull ordination by whome God as by active instruments offereth and representeth vs those things outwardly by the signes of breade and wine which by the inward operation of the holy Ghost hee effecteth in vs. Of these Instruments if you respect the Office it is to administer the Lords Supper with those rites of dispensing them in the very which Christ went before by his owne example If the Quality so they lawfully execute their office in the preaching of the Word the administration of the Sacraments it nothing addeth to or detracteth from the efficacy of a Sacrament sith the authoritie of Sacraments if they bee considered in themselues dependeth not vpon the qualitie of the Minister but vpon the Institution verity and power of Christ The Matter of the Lords Supper is two wayes vsually considered eyther as that which partaketh the Supper or as that which constituteth the Supper whereof the one hath the manner of the Subject the other of the partes The Matter or Subiect partaking the Supper are all they who being by Baptisme made the members of the Church and now being of yeares professe sound doctrine and haue the testimony of a holy life m 1. Cor. 11.20 12.13 From the circumscription of this Subiect are excluded first the dead or they that are departed this life from whome both the power of vsing the Sacrament is taken away and vnto whome all the vse thereof is in vaine ineffectuall as also the vse of the preaching of the Gospell whereof the Sacraments are appendents Secondly the Sicke like to die for Christ would haue this communion not to bee private and domesticall but ecclesiasticall and publicke neyther doth the want but the contempt of the same hurt the partie that doth not communicate though peradventure there bee another respect to bee had concerning them that haue slipped and that are Excommunicated out of the church and concerning prisoners who are to bee punished and are now penitent Thirdly Children and Infants for to speake properly the Supper is meat for the stronger and the further grown in yeares and not for Infants neyther can they yeeld a reason of their Faith nor examine themselues
Substance Of his Benefits as well those which are conferred vpon vs by Imputation alone as by reall efficacy of his Substance because all the benefites and that quickning power which sustaineth our soules vnto life eternall cannot bee plucked asunder from the body and bloud of Christ to which it inhereth and so from Christ himselfe no more then the Effect can from his cause which containeth it or the quality from the Subject from which it issueth The Form of the Lords Supper which is inward and proper is the ioyning together of the Signes and the thing signified not naturall eyther by a substantiall touching and knittting together or by the vnion of the Accident and Subjects not locall by a neerenes or beeing in of one thing in the other but Relatiue and Sacramentall wholy consisting in this that the same beeing declared according to Gods ordinance by the Sacramentall word the Signes and the thing signified bee one certaine thing not in number not in speciall not in generall but by an Analogy and a reciprocall relation between themselues This conjoyning of the Relation doth chiefly consist in three thinges in the signification the sealing and presenting of the thing signified and sealed In Signification because of the Analogy or similitude of the properties and effects of the signe and the thing signified both in the very Substances and in the singular attributes of the Substance In the Substances because they haue â— great affinity betweene themselues for that as the bread and wine are the most fitte and chiefest Instrument of carnall nourishment so are also the body and bloud of Christ the onely â—nd alone food of the hungry soules wherevpon it is largely declared by S. â—ohn that the Flesh of Christ is meate â—ndeed and that the bloud of Christ is â—tinke indeed which whosoever shal â—ate and drinke hee should never â—unger nor thirst a Ioh. 6.31.32 and it is most vsuall in the Scriptures that the names â—f the Signes and of the thing signified â—re diversly changed by a kinde of Saâ—ramentall speaking b Exod. 12 11. 1. Cor. 5.7 In the singular Attributes of the â—ubstance because both the breaking â—f the bread and the powring of the â—ine into the cuppe doe mystically lay â—nd represent vnto vs before our eyes â—he truth power and efficacy of the â—illing of Christs body and the shedding of his bloud by which to wit he faithfull behold with the eyes of their mind Christ himselfe as it were beaten and broken vpon the Crosse with exceeding great torments and as though dropping clutters of bloud c 1. Cor. 11 14. Esa 53.3 In Sealing because the Bread Wine both are are to be calâ—d the seales or stampes of his body and bloud both for that they confirme the truth of the Similitude betweene the signe and the thing signified and also because they doe most certainely seale the efficacy of the vnion and conjunction of both together in the lawfull vse for we doe not simply and properly consider the Signe and the thing signified as they are things materiall and substantiall but as mysticall things d Entia rat onis and thinges that haue their being of the manner not naturall but of divine ordination seeing that Faith considering the Signes not in their owne nature but in the sacramentall word of Institution vseth them for the sealing of the partaking fruition of the thing signified In the Presenting or offering because that in very deed is offered which by the Signe is figured for the Sacramentall signes are exhibitiue for that by them Christ yeeldeth Ioh. 6.35 and exhibiteth himselfe the heavenly bread vnto our soules Wherefore in the Supper of the Lord things very different earthly and heavenly are proposed and delivered together in time though not together in place There is then no essentiall changing of the signes in this conjunction as if they should eyther by a dissolution bee resolved into their first matter or even into nothing or if by a simple or absolute change or according to substance they should bee converted into the substance of the true body and true bloud of Christ for the substance and nature of the signs being removed or taken away the affinity relation and Analogy of them to the thing signified should perish but it is wholy Sacramentall that is a change of the quality or condition of the vse and end of the Elements The end of the Lords Supper is two-folde Primary and Secondary The Primary is that wee in the lawfull vse of the Signes celebrating the memory of Christs death may bee confirmed both concerning our communion with him and our nourishmeÌ„t in him f Ioh. 6.57 1. Cor. 5.8 1. Cor. 10.17 vnto life eternall The Secondary that it might be a tokeÌ„ of our resurrection and testimony of our thankefulnesse a pledge of our mutuall loue lastly a publicke note or marke of difference and profession This resolution of the Definition by causes three additions or Corollaryes doe follow one of the Presence the other of the Communication the third of Adoration of the Lords body and bloud For the Presence of Christ in the Supper it is needefull that it bee distinguished and considered two waies First according to the verity thereof Then according to the maner of the verity thereof The Verity of Christs presence in the Supper in that the Supper of the Lord is coÌ„sidered not as an earthly actioÌ„ only but as a heavenly is that whereby in his Body and bloud hee is beleeved to be truely and really present in the Supper and that both in respect of the signes and in respect of the Communicants Of the Signes because the body and bloud of Christ are truly present together with the bread and wine the sacramentall signes not in respect of co-existence and place but in a Sacramentall manner in respect whereof this presence in the Schooles is commonly tearmed Relatiue Of the Communicants because Christ is in very deed present in the heartes of them that beleeue even altogether with the same and such a presence as the communion of his body is exhibited vnto them in the Supper g Mat. 18.20 and this presence is Reall yet neyther presence is corporall for by faith as Ambrose sayth Christ is touched not by body Of this Verity there are two grounds The Divine Promise and the Sacramentall Vnion The Promise for sith Christ in the instituting of his Supper hath promised the eating of his body and bloud and therefore also his Presence we must verily beleeue that Christ accomplisheth and performeth what hee hath promised h Mat. 26.26 Mar. 14.22 1. Cor. 19.23 The Sacramentall Vnion for the Essentiall Forme of the Sacraments i that which maketh Consistence requireth that in the Supper the thing signifyed be no lesse certainely conferred then the very present signes are offered The manner of this Verity is not corporall naturall or Locall eyther by a conversion of the whole Substance
of the bread and Wine into the Lordes body and bloud or by k Impanationem a passing into the bread or by locall inclusion or lastly l â—nex stentâ—am IndistantiaÌ„ by a beeing in or closenesse but it is Sacramentall and Spirituall which Gods will and authority declared by the worde of Institution effecteth Sacramentall because according to the nature of Sacraments it consisteth in a disposition and relation by which Christ together with the signe exhibiteth the thing signified to the Communicants and sanctifyeth the breade and wine that they may be the signes of the thing signified being conjoyned together by a Sacramentall vnion Spirituall because the body and bloud of Christ being not simply and as they are in themselues things subsisting but Intellectually and vnderstandingly to be considered are proposed in these mysteries and are offered to the mind not to the body to Faith not to the senses being also with the mind and with faith alone to be taken and receyved Of this maner there are three grounds The Institution the Verity and Manner of Christs body and the Nature of the Sacraments The Institution for Christ instituted the Sacrament of our communion with his body and bloud whereof wee are spiritually partakers by Faith for after no other manner can it bee beleeved that the present body of Christ is exhibited in the Supper but as it is truely receyved as the spirituall meat of the soule vnto life The manner and verity of his body for seeing the body of Christ being coessentiall with ours is circumscriptiuely in Heaven wheresoever he will and cannot be in earth by a maner invisible incircumscribed infinite indefinite al and every of which maners overthrow the verity of a body we must altogether confesse that Christ being bodily in heaven is neverthelesse after a Sacramentall manner in body present in the Supper m Heb. 2.17 Luc. 24.29 The Nature of the Sacraments for Faith should cease in the Sacraments if the very thing which is beleeved were otherwise present then after a sacramentall manner n 1 Cor. 11.17 neyther indeed doth the omnipotency of God or a miracle invert or evert this sacramentall manner of presence Not Gods Omnipotency because when there is speech made of that effectuall and actuall power of God the will of God revealed in the word must needes goe before To which will if any thing be contrary it is from it necessarily excluded as that also which is by nature contradictory not a Miracle because neyther miracles which are indeed aboue nature should be sayde to be against nature taking away and withall leaving a substance or naturall quality nor is it probable that a thing which is extraordinary is done in an ordinary Sacrament of the Church And these things haue wee spoken concerning the Presence of Christes body and bloud in the Supper Now are we to see concerning the Communicating and the eating It is needfull that both the ground and the manner of the Communicating of Christs body be considered and discerned The Ground is the vnion in the Supper and the same two-fold the one of the body and bloud of Christ with the bread and wine which is called Sacramentall and pertaineth to the Forme of the Sacrament the other of the same body and bloud of Christ with the beleevers pertaining to the end of the Sacrament The Former consisteth in 2. thinges in the conjoyning of the Signe and the thing signified whereof wee haue spoken and in the joynt receyving of both in the lawfull vse because in the vse instituted they are receyved o Simul licet non similiter together though not alike both conjunctions are not naturall nor corporall nor yet simply obligatory or binding but Sacramentall whereby the thing signified is conjoyned to the Signe and the matter of the Sacrament to the Sacrament and are ioyntly perceyved in the true and lawfull vse thereof The Latter is our Essentiall Reall and spiritual communion with Christ p Eph. 3.16.17 5.29.30 1. Cor. 6.15.17 1. Ioh. 3.24 Essentiall if the things which are vnited be respected Reall if the truth of the Vnion Spirituall if the manner whereby the vnion is made bee considered The things which are vnited are Christ and his Church the Verity thereof the name of Vnion confirmeth and divers similitudes in Scriptures doe shadow forth the Manner is not simply Intellectuall or vulgarly Supernaturall but plainly Spirituall Divine and Heavenly whereof the question that it is is manifested vnto vs by the word of God both simple and Sacramentall but the question how it is is so mysticall and secret that even an Angell cannot comprehend the mystery thereof r Ep. 5.30.32 From this two-fold vnion a twofold manner of Communicating also ariseth The one is Sacramentall or Externall of the Signes which is made by the taking of the bread and wine as according to the Institution ordinance of Christ they are the holy signes of his body and bloud Å¿ 1. Cor. 11 26. For as the bread and the cuppe of the Lord is corporally eaten and drunke so is the same eaten and drunke Sacramentally wherof the bread and the cuppe are a Sacrament even after that manner as the Sacrament of his body is called his Body and the Sacrament of his bloud is called his Bloud by a Sacramentall manner of speaking And this maner of eating is Temporall and may bee iterated The other is Spirituall and mysticall to witte the very receyving of Christs body and bloud in veritie by the Spirite by which Christ is spiritually applyed vnto vs that wee beeing made one with him might by his spirite be quickned to life eternall t Ioh. 6.46 48. and so this spirituall communicating doth not onely signifie Faith but also application which is made by faith our communion with Christ whereupon sometimes it is called faith in Christ sometime the communion of Christes benefites and sometimes our ingraffing and incorporating into Christ Now it is called Spirituall partly because it is effected by the worke of the holy Spirite u 1. Cor. 12.13 Partly because it is by faith onely receyued and partly also because it pertayneth to the Spirituall life And this manner of communicating is dayly continuall incessant From both we exclude the corporall or all communicating of Christs body and bloud in the Supper From the First because the signe is receyved with the mouth and not the thing signified From the Second because a spirituall thing cannot be receyved bur Spiritually The Adoration or Bread-worshipping remayneth which by a false supposition both of the presence and of the communicating of Christs body bloud superstition hath devised For albeit all the godly doe worthily confesse that this Sacrament is to be handled with great Religion and Reverence which Reverence the Fathers sometimes called by the name of Adoration and Christ himselfe is to bee worshipped in the mysteries both as hee is God as he is
thing possible to be to reason that there is absolutely a being and partly because hee which taketh from bodies the spaces of places destroyeth the verity of a body The Second because the conclusion is of no strength from an Allegoricall forme of speaking to the proper The Third 4ª 5ª 6ª 7ª because there is no consequence from a miraculous pearcing through of dimensions from a singular prerogatiue of Christs Nativity which pertayneth not to the Essence of the body from the rowling backe of the stone done immediately by an Angell at the time of Christs resurrection from the Ascension of Christ into heaven which wâ—â— done as the Scripture speaketh by the opening and dividing of the Heaven from the punishment of the daÌ„ned all which destroy not the verity of a body from like miracles which are aboue nature but not against nature and detract not any thing from the substance of the thing from these I say to the â—llocality of the body there is no consequence IX CAp. 8. Lib. 3 The profes which are â—aken from the truth of God doe faile many wayes The First a Petit Principium iterateth the same matter in question for proofe or proveth one doubt with another The Second layeth down a false position for the truth and ancientnes of the consent of the church ought not to bee taken from the testimony of some certaine persons and from the times of Lanfrancus but from the testimonies of Scripture and the times of the Apostles The Third in their owne cause is suspitious For the Authority of Popish councels neyther can nor ought to prejudice the truth The Fourth reasoneth in consequently from humane authority in divine matters The Fift insisteth vpon the actions and narrations of persons which were eyther fabulous or farre set digressions The Sixt concludeth from Miracles the truth wherof is in controversie or the superstition noted or the falshood manifest X. CAp. 21. From the authority of the Romish church and of the counsels by the same celebrated nothing is concluded because the truth is to bee preferred before all humane judgementes XI THose things which are spoken concerning congruency according to reason or the manner are worthily rejected as incongruent and contrary to reason The First indeed concerning the absence of the Substance of Bread because neyther the Lords body is substantially vnder the accidents of Bread nor is the flesh of Christ simply adored as if it were vnder the bread but because it is hypostatically vnited to Christs Divinity neyther are the foode of the mind and the foode of the belly receyved with the same Instrument but the one is of the body and the mouth the other of the soule and faith nor doth abstinence from the vse of the mysticall bread cause fasting as neyther doth the receyving and vse breake off fasting But the Second concerning the accidents remaining because the accidents of Bread make not the Sacramentall Signe but the Substance of bread because no reall and substantiall change is made in the Supper but onely that which is Sacramentall both boundes of Relation nevertheles remayning because this is alone the merite of faith to trust to the merite of Christ because he which eateth not flesh in the proper forme thereof eateth not flesh really OF THE CHVRCH The Part Confirming CHAP. XIIII AFter that wee haue discerned the application of our redemption by Christ by the Degrees thereof the outward Meanes which God is wont to vse for the accomplishment of the same Now let vs see according to order concerning the Subiect of that application that is concerning the Church which Christ redeemed with his owne bloud and vnto which alone by the gratious election of God the vse and profession of the great and singular benefite of Redemption pertaineth For the Knowledge of this Subiect or Church a two fold explication is very necessary the one Nominall the other Essentiall the former whereof Generally expoundeth the EquivocatioÌ„ or divers signification of the word the latter the very manner or nature of the church in particular The Nature of the very word ought to be considered and expounded two wayes Etymologically and Logically Etymologically the Church is a company called forth by publicke authority Logically the Church is of the number of those thinges which the Logicians call Collectiue and gathered together that is such which are not some one thing absolutely but containe in themselues two things whereof the one is like to a multitude and a matter dispersed but the other to an vnity order and gathering together Being both wayes considered the Church hath a threefold signification the first most Generall vnder which not onely the Angels are comprehended but also Politically every civill assembly and Catachtestically the false church which is called Ecclesia malignantium the Congregation of the wicked a Psal 26.5 Apoc. 3.9 is vnderstoode The second is more Speciall and signifieth th t whole multitude of all persons which generally is esteemed by the outward â—allingling and profession The Third is most Speciall most properly signifying that part of men which is knit together vnto everlasting life which signification is vsually distinguished from the â— former as it were by foure properties and attributes that it is One Holy Catholicke and Apostolicke One in the Author of Salvation in â—he consent of Doctrine in the Subministration of the Spirite and in the holy communion of the members b Can 6.8 Eph. 4.4 1. Cor. 3.11 Holy in vse office affection and proceeding lastly in effect and perfection in Christ for it is sanctified for Gods vse it desireth after holinesse is perfectly cleansed by the bloud of Christ e Mat. 26 28. 1. Cor. 1.2 Eph. 2.20 Apostolicall in the Ministery and truth of doctrine Lastly Catholicke in resepct of the Places Persons Time and Partes d 1. Cor. 12 13 4.27 In this place we are to treate of the Church in the second third signification whereof according to that double significatioÌ„ there issueth a double notioÌ„ the one visible in which acording to the outward forme of the church others also are mingled with the good who properly are the Church that pertain not to the same but only because of the outward profession of the christian faith and calling e Mat. 18.17 Mat. 13.24 Luc. 3.14 The other Invisible which according to the Essentiall forme thereof comprehendeth the predestinated and Elect onely whose Faith cannot be discerned with the outward eyes f 2. Tim. 2 19. Rom. 11.3.4 The Former is esteemed by the outward calling generally the latter by the inward calling properly and particularly g Eph. 3 15. According to both Notions the Church is of vs to be defined both Generally and Distinctly Generally the Church is defined to bee the company of them whome God by his free calling doth call forth to the communion of his grace and glory h Mat. 11 29. Distinctly the Church visible is defined to be
which is OF CORRVPTION CAP. III. AFter this first state of Integrity the second which is of Corruption by and by succeeded and followed It is The Condition of Man whereby in turning away goodnesse from himselfe and himselfe from goodnesse and in estranging the same into the contrary hee by himselfe as touching himselfe wholy perished And this condition ought two wayes to bee knowne according to the quantity and quality thereof For first wee are to see concerning the corruption which man procured to himself through his owne fault and naughtinesse then concerning the power of man which after that corruption remayned in Man The place concerning Sin containeth and expoundeth the Doctrine of Corruption but the place concerning Free-will containes and layeth open the doctrine of Mans Power OF SINNE The Part Confirming CAP. IIII. SINNE by which name the quality of humane Corruption is wont to be expressed is in Generall defined to be a Ioh. 3.4 a breaking of the law or iniquitie that is a Defect or want of that lawfull good which was given to our Nature by God whereby man declining from good and inclining to nothing but to evill is made guilty of Gods wrath and damnation and everlasting punishment but in Speciall it ought three wayes to bee distinguished defined and through the causes to bee expounded For there are three degrees of Sinne the Beginning of it was in Adam the Propagatton from Adam in vs and the Effect of the same from vs Wherefore wee must by order consider together of the Sinne of Adam Original Sinne and of Actuall Sinne. The Sinne of Adam is an act of disobedience in Adam as in a singular individuall person and generall beginning of all men whereby by violating the Law of God hee destroyed both himselfe and his posterity for ever b Gen. 3. Rom. 5. 2 Cor. 11.3 Originall Sinne is an hereditary vitiousnesse whereby for the disobedience of Adam all men from him either propagated or to bee propagated are made guilty of both euils both of sinne and punishment c Psal 51.7 Eph. 2.3 Rom. 5.12 Actuall Sinne is an iniquity and Lawlessenes whereby wee swarving or going awry in our actions from the straitenesse of the Law dayly increase the guilt of sinne and punishment d Mat. 12.34 Iac 1.13.14.15 Rom. 7.8 The Efficient Cause of Adams sinne or the beginning thereof may bee noted to bee two-fold according to the former and the latter Actiue as wee distinctly speake and Actuall The Actiue beginning is a naturall power to both opposites the morall good and evill e 1◠Tim. 2 13. Rom. 5.12 The Actuall whereby through the act of disobedience the will of man abused that his power to evill lost his power to good and alienated the same into the contrary f Gen. 3.6 Rom. 5.19 Ecle 10.15 The Efficient Cause of Originall sinne ought to bee considered and discerned by three wayes and degrees for there is a double outward cause one inward The outward neerest cause is the actuall sinne of Adam who was as the mediate and common beginning of whole humane nature g Rom. 5 12.19 but the Remote was the justice of God which God had shadowed in nature and expressed in speech plainely vttered or in the word Enunciatiue h Gen. 3. The inward Cause is the very Law of Nature originally passing of which law God layed downe a double ordinance By the one hee commaunded a propagation absolutely by the other hee threatened a punishment conditionally with the former he furnished both man in man Nature with the latter man only Hence it came to passe that by that ordināce of propagation man is begotten but by the ordinance of punishment hee is begotten vitious i Rom. 5.12.16 Heb. 7 9.10 1. Cor. 15.22 Both alike necessarily The Efficient Cause of Actuall sin properly immediately is the wil which commaundeth the Act in which the whole Action of evill resideth as in the Agent or working Instrument k Gen. 6.5 Iac. 1.14.15 The Matter of Adams first sinne which is as the Subject is the whole and entire person of Adam and in him as in the actiue beginning the whole matter of mankind l 1. Cor. 15 22 But that which is of the Object is the taking of the forbidden fruite and the vse or eating thereof m Gen. 3.4.5 both whereof includeth a contempt of Gods commaundement an impious consent of licentious will Briefly a most miserable backesliding from God and a disobedience of the whole man n Psal 51.5 T it 33. 1. Cor. 2 14. Rom. 7.23 Eph. 2. c. The Matter of Originall Sinne which is as the Subiect is whole man and every man according to himselfe wholy and the whole of himselfe for the whole Subject is subjacent to whole sinne both in respect of receyving for whole man receyveth whole sinne and of power and manner for the whole man doth and worketh whole sinne and therefore whole sinne affecteth and infecteth whole man with a corporall and effectuall taint or contagion o Rom. 5.6 7. Rom. 6.6 Gal. 5.16 Col. 2.11 Rom. 8.3 6. Eph. 4.17.18 but that which is as the object is first a defect or want of originall righteousnesse then an inclination or quality contrary to that righteousnesse or vprightnesse which is commonly called naturall corruption or originall concupiscence the former those testimonies of Scripture doe proue which speake of Sinne negatiuely or privatiuely but the latter those which speake of sinne affirmatiuely or positiuely p Mat. 12.34 Mar. 7.31 The Matter of Actuall sin which is as the Subject is man according to his body and Soule and all the faculties of both to witte both of body and Soule p Gal. 5.19 20. c. Mat. 15.19 Rom. 14.1 Eph. 2.3 Rom. 15.18 Col 3.17 Gal. 6.1 Iac. 4.17 but that which is of the Obiect are the thinges spoken done and lusted after against the Law whether they be of omission or commission eyther by infirmity or by malice or whether they bee outwardly or inwardly committed wherevpon many kindes of sinnes arise and those which are neyther mutually matched each with other nor linked together but some more grievous then other yea and oftentimes some contrary each to other q Ioh. 9.11 2. Pet. 2.20.21 Hence also is the difference between sinne pardonable and vnpardonable whereof the one is sayed to be a sinne which is committed against the father and the Sonne that is every transgression of Gods law wherevnto Repentance belongeth and therefore that which is pardonable not by the properties of it own nature but by the grace mercy of him against whome it is committed r Mat. 12.31 the other is sayd to be a sinne which is committed against the holy Ghost and therefore is called by an excellency in Scriptures the blasphemie of the Spirite and a sinne vnto death ſ Mat. 12 31. 1. Ioh. 5.16 Now for the making
of this Sinne three thinges concurre First the Deniall of the Truth against knowledge and conscience Secondly an vniversall Backe-sliding from Christ not a particular sinne against the first or second Table of the Law Thirdly a Rebellion sprung from a hatred of the truth conjoyned with a tyrannicall sophisticall and hypocritical oppugning or withstanding and of these conditions there is a mutuall knitting and sequele of the one with and after the other Further it is called a Sinne against the Holy Ghost not in respect of the divine Essence and person of the Spirite but in respect of his office that is of Grace and illumination whereof the holy Ghost is properly the Worker or effecter but it is sayed to be vnpardonable for three causes First because of the just judgement of God who suffereth not his Spirite which is the Spirite of truth to bee reproved of a lie Secondly because of impenitency or the hardnes to repent Thirdly because of the truth and the dignity of redemption purchased by Christ For there remaineth no other sacrifice after men haue forsaken the sacrifice of Christ t Heb. 6.4 Heb. 10.20 The Formall of Adams first sinne is two-fold according as that sinne in a divers respect is eyther a Quality or Relation as it is equality the formall thereof is disobedience u Rom. 5.19 Rom. 5.14.15 1. Tim. 2.13 as it is a Relation The Formall of the same is guilt or obliging to everlasting punishment Disobedience passed by Act but guilt was spread on all the posterity by imputation z Rom 5 12. 1. Cor. 15.22 The Formall of Originall Sinne is likewise vsually taken two wayes eyther for guilt which neverthelesse is rather the necessary consequent of that sinne or the proper accident thereof or for that whole deformity of whole nature which was not infused nor yet gotten by imitation but naturall or as wee speake connaturall or begotten together with vs not by the vice of common Nature but by the vice of the first originall Instrument from which all descended naturally a Psal 52.7 Rom. 5.12 1. Cor. 5.22 Eph. 2.3 The Formall of actuall sinne is an inordinatene adioyned to that which is spoken done and lusted after against the Law which ought to be discerned frō the actions motiues as the defect from the effect For sinne is not formally the very action but the corruption or defect of the action and as the Actions of men are two-fold Immanentes trauseuntes to witte abiding in and passing from Whereof those come from the mind and will immediately but these by the members or Instruments of the body mediately so there is a two-fold inordinatenesse the one Inward the other outward b Rom. 24 1. Eph. 2 3 Gal. 5.16 Rom. 15 15. Col. 3.17 Rom. 6.19 The End of the first Originall and Actuall Sinne ought to bee discerned after one and the selfe same manner and consideration Now it is discerned two wayes First by the Accident in respect of God disposing sinne to the iust end and most wisely shewing forth his glory both by workes of justice against them who endeavour to sinne by workes of mercy towardes them whome he freeth from sinne for Christ Secondly according to it selfe in respect of man in whome sinne is in which respect an end of Sinne cannot properly bee granted but in steade thereof are granted two Consequents or effects guilt punishment c Gen. 2 17. Rom. 6.23 Eph. 2.3 2. The. 1.9 By the name of guilt we vnderstand that bond between sinne and punishment as a meane put betweene whereby the sinner is most strongly bound to the subjection of punishment and in the very subiection to the continuance thereof The punishment is both deathes both of the body temporall and of the soule together with the body eternall Wherevnto are conjoyned afflictions as the fore-goers of both and these through the goodnesse of God are in those which are truely faithfull eyther tryals or martyredomes or fatherly chastisements but in the wicked they are in theyr owne nature torments punishments and these two Effects do altogether hold all men bound being considered in the state of nature without any difference of age yea the very Infants who both haue a guilt and feele a most bitter punishment both of losse and sence vnlesse God gratiously avert it Now hee averteth it for the covenant sake in the Infants of the faithfull in whome sinne is taken away by Baptisme both in the lessening of it selfe and the releasing of guilt yet not that it giveth over eyther to be in all equally or to worke in them that are already of full yeares vnequally for that natiue or naturall corruption remayneth in Act even after Baptisme e Rom. 7.18 Exod. 34.7 Pro. 20.9 Iob. 9.20 OF SINNE The Part Confuting In Defence of the Efficient Cause of the First Sinne. DISTINCTIONS I. IN the Fall of Adam three beginnings concurre which must bee distinguished and discerned one Outward two Inward to witte Generall and Particular the Outward beginning vniversall is God in respect of the action The Inward Generall is nature which moveth man to the action naturall The Inward Particular is the will of man in the power whereof the principalnesse of causing consisteth Principalitas cousalitatis as it is such an action II. ADam is two wayes to bee considered eyther as a particular person or as the roote of all mankinde if after the former manner the disobedience of Adam was his owne proper sinne if after the second it was with him and vs common In Defence of the Efficient Cause of Originall Sinne. I. THe Efficient of this Sinne is eyther Totall as they speake or Partiall that which is partiall is improperly and accidentally sayde to bee a cause in respect of the occasion it selfe and it is the tree of life and the instigation of that old Serpent that which is totall is Man himself through the maner of propagation II. THe Propagation of Sinne is two wayes made partly by the manner of Generation and partly by the maner of Fault Of Generation because Sinne is transfused through the body of the Begetter into the body of the begotten materially but into his soule causally and that partly by Gods forsaking and partly by the contagion of the body into which the Soule is infused of Fault because Adam according to the condition wherein hee was created conveighed through his offence as through a certaine gate whatsoever evill was in himselfe into all his posterity III. THe Soule of Man is two wayes considered eyther according to her Essence or according to her Subsistence according to her Essence shee is from the Man that begetteth who communicateth vnto him that is begotten that singular manner of subsisting in the body IIII. THe whole of Nature should be distinguished from the whole Nature because wee haue that from common nature absolutely by Gods ordinance but this mediately from our Parents as the
Instrumentall beginning thereof In Defence of the Efficient Cause of Actuall Sinne. I. IN Actuall Sinne there are two thinges Being and Iniquitie Of Being God is the Author and Principall Efficient of Iniquity the Will of Man II. A Thing is sayde to be done by Gods permission two wayes eyther by it selfe or by Accident That which is done God permitting it by it selfe hath the respect of good but that which is done by Accident God permitting the selfe same in respect of God permitting it by accident is evill because God permitteth not evill as it is evill but as it is a meane of his glory In Defence of the Matter of the first SINNE That the first Sinne was not Pryde but vnbeliefe against Bellarmine Lib. 3. de Amiss Gratiae Cap. 5. 6. I. EEccles 10.14 There is a fallacy of the sense or vnderstanding of the word For Pride is not the beginning or cause of backe-sliding or departing from God but on the contrary the very backe-sliding departing from God which is comprehended in vnbeliefe is made the beginning and cause of pride II. TO b. 4. Ans The place treateth not of the order of diverse actes in the first sinne but of the Effect of Pride to witte Perdition the beginning whereof is truely and properly attributed to Pride yet not exclusiuely III. ROm. 5. Ans Disobedience comprehendeth the whole Sinne of Adam to witte the violating or breaking of Gods commaundement which if it should bee resolved into it owne parts the first shall bee not Pride but vnbeliefe IIII. THe Testimonies of the Fathers which are alleadged eyther do not â—reate of the order of the first sinne â—ut of the next Adjunct thereof or Synecdochically they vnderstand by pride vnbeliefe it selfe as the immediate â—ause thereof V. THe inner actions are two wayes discerned eyther in respect of the Inâ—ention or in respect of the execution whereof the one properly respecteth the end the other the meanes but when there is speech made of the first sinne it is not inquired what was the first thing in the intention of Adam Eue but what was the first act of committing the Sinne. In Defence of the matter of Original Sin That Originall Sin is a quality or Concupiscence against Bellar. Lib. 5. cap 15. I. THe Positiue cause of original Sin is held to be three-fold the First the actuall sinne of Adam Secondly the Law of Nature originally passing the third the Iustice of God II. THe positiue quality is traÌ„sferred to the posterity after the same manner as the Sinne it selfe is not as a certaine accident of nature concreated or together with it created which should follow or accompany the substance by it self but as a whole corruption of the whole maÌ„ which hath a foundation in Adam as in the first instrument of nature it selfe neyther are the habits gotten convayed into the ofspring as they are personall but as in the name of the whole Nature one for all gotte them III. IN Concupiscence two things concurre the very Act of lusting or coveting which by it selfe is not evil and the deformity of that act of that God is the Author of this he must by no meanes bee the Author IIII. THe first sinne was not onely the sinne of the Body but also of the Soule Wherefore it was not onely the eating of the fruit forbidden but also vnbeliefe and pride in the soule and so whole Sinne is transmitted into body and soule not onely by the law of generation by which man formeth or yeeldeth forth man but also according to the corruption of him that generateth wherby man as hee is corrupt begeteth corrupt man V. THe Quality was not diminished both because then it passed as it were into another nature as also because it cannot eyther bee diminished or abolished but by the singular grace of God VI. THe Concupiscence of the Flesh against the Spirite doth not onely signifie those first motions voyde of consent but also the very roote of evill and the whole corruption which is not onely of the coveting but also of the other faculties of the Soule VII ORiginall Sinne is taken away in this life by the regeneration of Baptisme not that it might not be but that it might not be imputed for sinne In Defence of the matter of Actual sinne against the distinction of Sinne Veniall and Mortall Bellar. Lib. 1. Cap. 9.10 I. THe Testimonies of Scripture doe not proue or confirme the Verity of the distinction according to the mind of the adversary Not the First Mat. 5. for hee treateth of the inequality not onely of sinnes but also of punishments by an allusion to civill or politicke punishments Not the Second Mat. 23. for hee treateth of the nature of Hypocrites who being carefull in small matters doe openly neglect the chiefest things and make not a difference betweene those things which by themselues and alwayes are necessary and those whereof not the want but the contempt doth make vs guilty or culpable Not the Third Luc. 6. for he treateth of them who hunt after prayse by the reprehending of others but doe neyther know nor reproue themselues being in others very quicke sighted but in themselues blind Not the Fourth Luc. 12. for hee speaketh of the duety of loue towardes our neighbour whereby wee are bound after the example of Gods goodnesse to forgiue even the least sinnes Not the Fift 1. Cor. 3. for hee speaketh of doctrine and the manner of teaching that by a supposition applyed to the Doctors of the Corinthians Not the Sixt Iac. 1. for hee speaketh of the degrees of sinnes which are three Vitiousnesse a vitious motion and vitious action And of all these Death is made the reward or wages Not the two Last Math. 12. for hee speaketh of the nature of Sinnes even the least or lightest for which notwithstanding we are presented guilty before God Eph. 5. because both the heavinesse of sinnes and the effect of the same are expounded Synecdochically II. THe Testimonies of Councels and Fathers are either suspected or in controversie as of the Tridentine Councell and of the Popes both Pius and Gregorie or doe treat of the inequality and divers degrees of sins as the Councell of Milevitum and of the Fathers Augustine Origen Chrysostome and Hierome III. THe reasons which are alleadged proue nothing Not the first because it is grounded vpon a double false presupposall Vppon the one that sinnes in the faithfull are not mortall For the Wages of Sinne of whatsoever manner it be vnlesse it bee forgiven is Death Vpon the oâ—her that the sinnes of the faithfull are lighter then the sinnes of the vnfaithfull and so in their Nature Veniall For in that sinnes are Veniall in the faithfull it is not from the nature of the sinnes but from the Grace of God and in that they are not so in the vnfaithfull it is not from God but from the nature both of the sinnes and sinners Not the Second because Sinne is not sayde
Life but the Instrument and meane to attaine vnto life Neither doe the places which are cited proue any thing else which doe eyther note the quality of them that are to be saved and not the cause of Salvation Heb. 10.1 Tim. 2. Rom. 10. or doe intimate the way of righteousnesse by which men come vnto Salvation Phil. 2. 2 Cor. 4. Or lastly doe treate of the Effects from which as from that which is the a A Posteriori That is from the Effect to the Cause latter judgement both may and should be had of them that are truely justified and hereafter shal be glorified Mat. 25. Iac. 1. 2. Cor. 7. II. NEyther doth the reason alleadged from an absurdity and expressed in the ninth Chapter proue the contrary for Faith alone is sayde to saue vs aequivocally eyther in respect of faith because it is alone or of salvation because it alone saveth Faith is not alone without works but it alone saveth and justifyeth without workes as the eye onely seeth yet not alone but joyned together with the Body That the Law of God is not possible to be fulfilled by vs against Bellarmine Lib. 4. Cap. 11. I. THe Testimonies of Scriptures which are alleadged First Ma◠11. 1. Ioh. 5. treate not of the nature of the Law compared with the power of the Regenerate or not Regenerate for the fulfilling of the same but eyther of the burthē of the Crosse which the inward vertue and efficacy of Christs Spirite and the hope of eternal immortality doe ease or of Gods commandements in Generall aswell in respect of Faith as of good workes which are not so farre grievous that by them the faithfull should be oppressed for both the Spirite becommeth conquerour and whosoever beleeveth i◠freed from the curse of the Law Secondly those in Ioh. 14. Ro. 13 Gal. 5. Ioh. 15. doe not treate of our power for the fulfilling of the Law but eyther of our duety or of the effect of our loue towardes God Or lastly of the loue of our neighbour as a most evident Testimony of the whole obedience of the Law Thirdly in Psalm 118. 1. King 14. Act. 18. 1. Kin. 15. 2. King 23. 2. Chron. 15. 11. There is no speech concerning any perfection of the righteousnesse of those who are named righteous absolutely but eyther respectiuely or by relation vnto others or Inchoatiuely as touching themselues or by Imputation in respect of Gods acceptance Or lastly after a sort in respect of their owne sincerity opposed or set against Hypocrisie II. THe reasons which are alleadged Chap. 13. proue not the question in hand Not the First for it is grounded vpon a false presupposall and vpon that which by the Schoolemen is tearmed Petitio Principij Not the Second because it playeth vpon a false consequent for our bond remayneth albeit our weakenesse or want of power bee admitted like as the debt is wont to remaine though the debtor bee not able to pay Not the Third because God hath his reasons First he doth not require a debt in vaine and we are put in mind of our debt Secondly the Principles of nature are not in vaine stirred vp for the convincing of the wicked and the saving of the godly Not the Fourth because the Apostle discourseth Rom. 8. of the right of the Law not of Iustification and that right is not saide to be fulfilled of vs but in vs. Not the Fift because the operations of the Spirit are produced in vs according to the manner of the Instrument and the measure of our Infirmity Not the Sixt because as being Iustified they are born of God they performe the Law but as they are regenerate vnperfectly they performe and fulfil the same vnperfectly OF MANS ESTATE after this Life The Part Confirming CAP. VIII ANd this is the State of Mā in this life both according to the condition of his first Originall or Naturall corruption as also according to his regeneration by Grace or the truth of Christian calling Now the other State of Man which shal bee after this life next ensueth the same and it ought two wayes of vs to bee considered and declared eyther Generally in respect both of the godly and vngodly or Particularly in respect of these or those Generally the estate of man after this life is knowne by two degrees by the resurrection of the flesh and the last iudgment The Resurrection of the flesh is an iterated and indivisible coupling of the soule with the body wrought by the mighty power of God that when death shall be conquered men made immortall might liue for euer eyther in glory or in torment The efficient cause principal of the Resurrection is the whole Godhead For the father raiseth the dead the sonne quickneth whome he will and the holy Ghost with the father and the sonne giueth a fulnes of life aswell to the body as to the a 1. Cor. 15.12 1. Thes 4 14. 1. Cor. 15.25 soule but the instrumentall or ministeriall are the Angells the effectuall working of whome the scripture signifieth by a Metaphor of a sounding Trumpet The matter is mans body the same in number as touching the substaunce which wee beare in this life whether it bee of them which are dead or of those which shall bee found aliue at the last day b Dan 12.2 Ioh. 5.26.29 1. Thes 4.16.17 The forme according to the consideration of the matter shal be eyther a Restoring of the dead vnto life or that proportionable and conformable transformatiō of those which shal be foūd aliue This form the changing of the qualities of the body doth accompany being indeed a generall incorruption and immortallity but besides these in respect of the faythful there shal bee a particular glory power and spiritualnes of the bodyes The end principall is the glory of the righteousnes and grace of God Subordinate according to the considerations of the persons that rise agayne eyther the salvation and glory of the Elect or the punishment and casting away of the Reprobate The last or extreame iudgement is a iudiciall act whereby Christ in the last day with greate maiesty and glory shal giue sentence vpon all men vniuersally The efficient cause principall as touching indeed the iudiciall power and authority is God the Father the Sonne and the holy Ghost but as touching the maner of iudgment or exercise therof Christ is not onely as he is God but also as hee is man both because of the estate of glory which followeth together with the personall vnion of the divine and humane nature as also because of the agreeablenesse and affinitie of himselfe with men c Mat. 24.30 Luc. 21.27 2. Tim. 2.8 The Administring Cause shall bee the Angells whose Service God will vse both in the gathering together and in the separating and singling out of them that shal be judged d Mat. 24.31 1. Thes 4.16 The Matter as it respecteth the subject is the faith or infidellty of every