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
cited out of Acts 19. proue the same power of both Baptismes because they are the words of Paul speaking of them who were baptized by Iohn in the name of the Lord. The Second Place is of Marke the last ver 16. Answ It is there declared not why but who should bee saved and withall it is taught what is the Consequent of Baptisme and Faith The Third is of Iohn 3.5 Ans The name of Water is Equivocall For in the Scripture it is vsually taken in a three-fold signification for eyther specially it signifieth Baptisme or the the outward Legall washing or lastly the very Effect of the holy Ghost in vs. If it bee taken in the first signification the sense is that Baptisme is the ordinary Signe of Regeneration in the Church If in the second the sense is that the outward clensings of the Law doe not profite vnlesse the inwarde purging of the Spirite bee added thereto If in the third the Name of the Spirite is added d Exegetice by way of exposition for that the Efficacy of the outward Sacramentall Baptisme dependeth vpon the Spirite The Fourth is Act. 2. Answere To be baptized for the Remission of sinnes properly noteth not the Effect of Baptisme but the end and scope thereof neyther was the Action ordained to signifie the signe but the signe to signifie the action signified The Fift Act. 8. Answere The Particle By signifieth sometimes Efficiency sometimes the Instrument and sometime the Signe And in this place it is taken Symbolically because the gift of the holy Ghost by the laying on of hands is both signified and sealed The Sixt is the 1. Cor. 10. Answ To partake of one Bread is not a cause but a publicke Testimony that wee are of one Body wherevpon it is called one Bread not in number but by the common notion of a Sacrament to wit representing vnto vs that one mysticall body of Christ The Seventh is Eph. 1. Answ by a Metonymy that which is proper to the thing signified is attributed to the signe because Baptisme is the signe of our Consecration indeed effectuall not by it owne power but of him who being one became all things to vs the faithfull The Eight is the 1. of Pet. Answ Salvation is attributed to Baptisme because it is the visible Instrument of Salvation both by the signifying and sealing Adde further that Baptisme as a Counter-paterne is opposed against the deliverance from the deluge not in respect of Efficacy but of the Consequent or the thing signified Neyther is there a difference properly put betweene the Baptisme of the Iewes and ours but betweene the outward and inward Baptisme for asmuch as the Effect of this is Salvation and Peace of conscience Distinctions in Defence of the END Bellarmine proveth by fiue Arguments that the sealing of Grace and Gods promises is not the End of a Sacrament 2. Cap. 14. Lib. 1. De Sacramento I. THe end of the Sealing of the Sacrament is not eyther that wee may bee taught what are Gods promises which the word teacheth or that wee should more belieue the Sacraments then the promises for the Sacraments are for the promises and not the Promises for the Sacraments but that the truth of Gods promises might bee confirmed and sealed II. THe Essence and nature of Sacraments ought to be gathered partly from the words of the Institutor partly from the properties of a Sacrament that the wordes of the Institutor do include a promise it hath beene aboue sayde that the property of a Sacrament is to signifie and seale the thing promised the Nature of every Relation and the vse of all signes doe evidently proue III. THe vse of divine Testimonies dependeth vpon the will of the Institutor whether they bee Signes or workes which being Subordinate neyther ought nor may bee opposed both are effectuall and haue their vse neyther doth the abuse of the Signes in Hypocrites take away the vse of them but such is the nature of things opposite doth more establish the same in the godly IIII. THe sealing of Gods promises hath respect eyther vnto the Faith of the covenant or vnto the Faith of them that are in the Covenant In Infants the sealing of Gods promise is made properly in respect of the Faith of the Covenant but in them that are of ripe yeares in respect of their faith in the Covenant V. THe end of Sacraments hath respect eyther vnto the Institutor or vnto him that vseth the same the end of the Institutor is that Sacramentes should seale but of the vsers eyther that they vse that sealing according to the will of the Institutor to their owne Salvation or that they abuse them to their owne condemnation Which last end being accidentall taketh not away the proper end whether Principall or Secondary OF BAPTISME The Part Confirming CHAP. XII THe Doctrine in speciall concerning the two Sacraments of the New Testament to wit Baptisme and the Lords Supper is next after added vnto the Doctrine touching the Sacraments already expounded in Generall The word Baptisme according to the manner of the true interpretation thereof doth Generally signifie any washing whatsoever especially the Legall and Iewish clensings and purgings or purifying which is done by water but Particularly it is taken eyther Metaphorically for the Crosse and Martyrdome a Mat. 10.38 which they call The Baptisme of bloud or Synecdochically for the pouring out of Gods visible Gifts wherewith the Apostles were furnished b Act. 15. which they call The Baptisme of c Flaminis Inspiration or most properly for the first Sacrament of the New Testament which they tearme the Baptisme of d Fluminis Water in which last signification it is of vs here taken and defined To wit that it is the first Sacrament of the New Covenant instituted by Christ consisting of things Analogicall to wit the Signe and the thing signified as also of the Analogicall relation of themselues betweene themselues together with their action or working by which they which are in the Covenant are washed with water by the Minister of the Church that being ingraffed into Christ they might bee made partakers of the inward washing of the soule by his bloude and spirite The Efficient Cause of Baptisme may bee considered two wayes eyther as the Cause Instituting or as the cause vsing Baptism instituted or the baptizing After the first manner Christ onely by his holy spirit ought to be called accounted the Author of Baptisme in asmuch as who first instituted Baptisme in the person of Iohn the Baptist whose Baptisme Christ himselfe witnessed not to bee of men but of God and from heaven e Ioh. 1.23 31. and afterwardes confirmed the Baptisme of Iohn instituted with the word of commaundement promise f Mat. 28.19 For albeit as touching the Circumstance and manner of Christs manifestation there was some difference betweene the Baptisme of Iohn and of the Apostles yet in kinde it was one and
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
and verity thereof The other concerning the order and Methode of our institution Divinitie wee meane not that first patterne which in God is of God himselfe nay is God himselfe for both God that which is in God is the selfe same in a simple Essence wherein by an indivisible and vnchangeable act he knoweth both himselfe in himselfe and out of himselfe all and singular thinges by himselfe but the stampe out of that former expressed and shapened by a revelation and gratious communication thereof eyther according to the vniversall nature in all men or according to speciall grace measure of the scripture in the Church Hee that would enquire the veritie hereof ought to consider two things first that it is secondly what it is That there is such a stampe of Divinity the Nature of God the light both of our owne Naturall conscience and supernaturall knowledge revealed as also the common experience of Nations and ages doe declare The Nature of God for sith hee is by all meanes infinitely good we must no way think that God wanteth a good meane to communicate good whose property it is to bee a communicator of himselfe or to communicate himselfe with other his creatures according to their condition a Mat. 5.45 The light both of our Naturall conscience by which clearely shining all men haue this setled in their heartes that there 's is a Divination and other kindes of divine communications b Rom. 1 1â—.19 2.24.25 as also of supernatural Knowledge revealed whereby wee know that whole truth to bee fully and plainely registred in the holy scriptures which was behoofefull for vs to know to our salvation Common Experience for even the Gentiles themselues being strangers from God had the Oracles of the Divell in stead of these from God rather then that they would deny that stamped Divininity or bee saide to want the same c Rom. 1.21.22.23 for hence it came to passe that whereas among the Heathen some of their Gods were thought to bee very Gods some others to be such spirites as they called Daemones the heathens Divinity was held to bee of two partes for the one treated of the Gods themselues the other of d Daemones those spirites which they called Daemones that which treated of their Gods August lib. 5. de Civit. Dei cap. 6. was held of them to bee three-sold as Augustine out of Varro teacheth to wit Poeticall Naturall and Civill that which did set forth the power of those spirites was two-fold for whereas of those spirites called Doemones some were good some evill that which discoursed of the evill spirites who were to bee pacified and appeased was called Magicke and Inchantment but the other which delighted the good with sacrifices was called Divine ministration and Expiation therefore there is a Divinity Now if you respect the true interpretation of the word it is defined thus to bee a knowledge of the Oracles or speeches of God but if the thing or matter it selfe it is a true wisedome of divine thinges from God communicated eyther by meane Naturall according to inbred principles or else by a meane more excellent according to grace supernaturall And of this Divinity wee speake in this place wee call it Wisedome by example of Scripture f 1. Cor. 26. first for the excellency of the thing as being the most certaine declarer of principles most noble Princesse of all sciences secondly for the singular meane or manner of knowing for this wisedome is distinguished from that which in the Scripture is called earthly sensuall and diuellish The subject of this Theological wisdome are matters divine both for their Nature and the manner of considering for whereas a Subiect hath two partes the one which containeth the place of the matter is called the thing considered the other of the forme and is the manner of considering it wee obserue them both in the explication of this subiect The thing considered is God himselfe and all thinges disposed vnto God that is all thinges divine eyther of their owne nature or by relation vnto God The manner of considering is proportionable to Gods truth even to the whole truth and everie part thereof alike or equally infused fitted to the dignity of the deliverer to the nature of the argument as also to the condition of those to whome it is delivered And this is the nature and verity of Divinity now wee will briefly shew the Methode of our Institution concerning the same There is a two-fold Methode of teaching the one from Principles the other vnto Principles the one a Priori proceeding from the Cause to the Effect and from the first and highest to the lowest and last the other a Posteriori proceeding from the Effect to the Cause or from the last and lowest to the highest and first The vse of the former is chiefest in sciences contemplatiue of the latter in the practicke or actiue Now whereas Divinity in both these holdeth the first principal place by reason wherof some haue distinguished it into Contemplatiue and Actiue and for that it affordeth a faculty both of knowing and doing well which is the right way of wisedome it hath fallen out that Dâ—vinity hath been handled in a diverse Mâ—thod by diverse men yet by all of them profitably and faithfully For whereas all order is taken eyther from the nature of thinges to bee considered or from our better and easier knowledge thereof Calvin Melanthon Vrsinus haue done well who observed an order of their better knowledge in a method vnfoulding by way of Analysis g Analytiâ—a in like manner Hiperius Musculus Hemingius Zanchius haue done well observing the order of Nature h Synthetiâ—a Synthesis also is contrary to Analysis beginning froÌ„ things granted to that vvhich is in question in a Method of composing and couching thinges handsomly together Wee in this our Institution will ioyne both these together borrowing i a Synthesi from the Methode of composing the disposition and k Ab Analysi from the Methode of vnsoulding the invention of the same that from both the l Systema full constitution of this body of Divinity which we haue in hand may arise Therefore by an order Syntheticall as wee tearme it wee will begin from the first Principles that by the Means wee may come to the last but we wil set downe a declaration such as wee call Analyticall of the first middle and last thinges first in teaching the truth by way of confirmation then in reproving the falshood by way of confutatioÌ„ that by the helpe and benefite of the Definition of every point of Divinitie and by the Analysis of the same through the causes thereof but this by the Appendix or addition of the generall solutions which wee will lay vnder every place or point and set against the principal arguments of our adversaries especially Bellarmines this is our Methode THE FIRST Booke of the Principles of sacred
they are taken with the Fathers in generall in the former when they treate of the bookes truely canonicall in the latter when of the Apocryphal III. IT belongs vnto him only to prescribe giue and maintaine a Canon in the church who is the Author Lord and Preserver of his Church IIII. NEyther doth the Apocryphal confirme the authority of the Apocryphal nor the Councels of Florence and Trent nor the Ecclesiastical reading nor lastly the Fathers eyther by citing of places out of the Apocryphall or intitling the Apocryphal with the name of holy Scriptures for the Canon of ecclesiasticall reading is one and the Canon of saith is another Distinctions for the perfection of the Scripture VVHereas our Adversaries are wont to bring two kinde of Arguments against the perfection of the Scripture the one against the necessity the other against the sufficiency thereof wee will treate of both together Against Bellarmine 1. Tom. Lib. 4. Cap. 4. I. THere is a two-fold necessity the one absolute the other by an d Or supposition Hypothesis or something is sayed to bee necessary two wayes eyther as the Cause or the e Concausa Fellow-cause the word of God revealed is simply necessary to all men as the cause but the Scripture as the Fellow cause Now it followeth not thus to conclude the Fathers vntill Moses vsed the necessary cause without this the Fellow-cause therefore we may for a conclusion drawne from the change of time is deceitfull II. A Tradition onely is sayed to haue beene eyther b After a sort or in part Simply or Absolutely secundum quid that 〈◊〉 without the Scripture and so wee confesse a tradition to haue beene vntill Moses or simpliciter and that we denie for they had in stead of Scripture other innumerable Principles and Ruâ—diments III THe whole is sayde to be two waies eyther according to quantity or according to the perfection of the Essence thereof All the Bookes severally are sufficient in their owne Essentiall â—erfection though according to their â—ntirenesse and quantity they haue not the sufficiency of the whole but their owne IIII. THese Bookes which perished eyther were not Canonicall or their substance is found in those which are Canonicall V SOme precepts of God are expressed and manifest some other inwarde and hidden God commaunded his Word to be written downe both by the inward inspiration of the spirit generally and therefore is sayde to bee inspired i Divinitus of God as also expresly to certaine persons in particular k Reu. 1.11 Apoc. 1.11 VI. ALL thinges are contayned in the Scripture eyther expresly or Analogically so what wee are to thinkâ— of Women not circumcized of Infants dead before the eight day of the Gentiles saved we may know out of the Scripture Analogically VII A Principle of a Principle cannot be had nor ought to bee sought Now the Scripture is knowne to be divine not from Tradition but first from the inward testimony of the spirite of Christ secondly from the testimony of the Apostles as the publicke Notaries in the Church Thirdly from the testimony of the Scripture as a divine Instrument and lastly from the â—â—stimony of the Church of God openâ— and as it were in a pillar setting â—rth the testimony of the Apostles and â—f the Scripture VIII THe Scripture is not doubtfull in it selfe but vnto vs by accident and â—ther seemeth so to be through the corâ—uption of our vnderstanding but God 〈◊〉 an infallible Interpreter of the same â—y his Spirit and word written and â—f this divine tradition wee haue need â—r the vnderstanding of the Scripture or those things which it behooveth vs â—o know concerning the equality of â—â—e persons the proceeding of the Spiâ—ite originall sinne the descension of Christ into Hell are sufficiently declaâ—ed in the Scripture for our Salvation IX THose thinges which are spoken concerning the Virginity of Marie afâ—er the birth of Christ the Passeover to be celebrated on the Lords day the l Paedabaptismo Baptisme of Infantes and Purgatory eyther are not necessary as the first and the second or are found Analogically in the Scriptures as the third or are false as the fourth The Places which are cited by Bellarmine against the perfection of the Scripture 1. Tom. Lib. 4. Cap. 5. are these Ioh. 16.12 Ans The Place treateâ— of speciall thinges the knowledge oâ— which is infinite which therefore alsâ— are expressed in the Scriptures not iâ— particular and one by one but bâ— Word and in generall or else oâ— those thinges the Revelation whereof according to the dispensation oâ— time Christ would defer vntill thâ— time of that extraordinary and visiblâ— communicating of the holy Ghost 1. Cor. 11.2 Ans In the holy Supper of the Lord two things concurreâ— the very substantiall thinges of the Supper to wit the matter and forme seâ—â—ndly the meere Ceremoniall thinges the Rites Those are of themselues â—â—cessary and were most faithfully deâ—ered by the Apostles but these 〈◊〉 after a sort m SecunduÌ„ qu id for that which is morall 〈◊〉 them is necessary and therefore â—ly written downe of the Apostles â—t that which is Ceremoniall onely is 〈◊〉 Indifferent n Adiaphoâ—um and left free to the â—hurches 2. Thes 2.15 Ans The Word of â—â—adition is Equivocall for eyther in â—enerall it signifieth every doctrine â—owsoever delivered by Word or Wriâ—g or it signifieth in Particular or â—ppositely that doctrine which is not â—itten in the first signification the â—postle taketh it and not in the seâ—nd 1. Tim. 6.2 2. Tim. 1.13 Ans â—hat the pledge and patterne of wholeâ—me wordes cannot be otherwise exâ—ounded then of the Scripture it selfe â—nd the substance of christian doctrine â—ll the circumstances of the place doe teach 2 Ioh. 1.2 Ans That kinde of reasoning hath no consequence which is drawne from particulars eyther deedes or rytes which it was not needefull to expresse in writing but the case is altered concerning the very substance of the doctrine of Faith Distinctions for the playnenesse of the Scripture against Bellarmine 1. Tom. Lib. 3. Cap. 1. I. THe clearenesse or obscurity of the Scripture is two-fold the one to vs partly through the Nature of the thinges partly through our owne infirmity the other in manner and meane of the Scriptures every obscurity whereof mention is made among the Fathers is not of the Scriptures but eyther of the thinges in the Scripture for the maiesty therof or else ours who without the inward light of the spirite cannot know them those thinges which wee know wee know onely in part and after an vnperfect manner II. THe matters of the Scripture though for their maiesty they are vnto vs obscure yet as they are proposed vnto vs in the Scripture they are not obscure for the manner of speaking is every way perspicuous neyther is there in the Scriptures eyther any contrariety or ambiguity or falshood nor doe the speeches which go e
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
the generall of outward calling Gods good pleasure as the foregoing cause therof Christs Ransome as the meritorious cause therof Out of both ioyntly ariseth that singular and benevolent affection of Gods will whereby hee embraceth vs adopted in his beloved Sonne with his Infinite loue by applying vnto vs his saving grace i Eph. 2.17 19. Ioh. 15.19 Act. 6.14 Eph. 1.5 Of this Inward calling or application there are two inward meanes the Spirite and Faith The Spirite which calleth by the efficacy of the cause k 1. Ioh. 2 17. Ezec. 11 1â— Faith answereth the calling by the office of the instrumeÌ„t l Rom. 8.30 â— Pro. 1.22 Now as the giving of the Spirite so also the bestowing of faith is the singular gift of God m Passe To be possible to haue both is of Nature but to haue both is of Grace The Matter of this Inward calling are those whome God fore-knew and predestinated vnto life for whome hee hath predestinated them hath he called n Rom. 8.30 Neyther can this Inward and effectual calling bee of any others then of them whose also is the Spirite of Christ and saving faith according to the purpose of Gods Predestination in Christ all others are excluded for albeit it be somtimes given vnto the wicked not onely with their sences to perceiue those things which are of the outward Ministery but by them after a sort inwardly to be affected in the heart that is in the vnderstanding and will yet this inward saving calling whereof we here treate doth affect them onely to salvation who liue and are moved by the Spirite of Christ and are ingraffed by faith into Christ to life eternall o Ioh 17 â—0 Eph. 2.20.21.22 The forme of this calling is that inward Information of the faithfull by the spirite and faith for the communicating of Gods grace and glory Of this Information there are two partes the one is that effectuall action of Gods Spirite in vs and according to that the whole renuing of man which in the Scripture is commonly called Regeneration p 1 Ioh. 3.9 Rom. 8.1 The other is the action of Faith whereby both the mind is inlightened that it may know and the Will sanctified that it may apprehend God in Christ q Col. 1. â— Rom. 14.14 The End Remote is the glory of God gratiously calling Neerest the salvation of Man effectually called And this is the maner of the outward and inward absolute calling whereof the one is of good pleasure and election the other of the signe the one of Efficacy the other of Signification tending to Efficacy the one proper to the Elect the other common to all But because the one cannot nor ought to be separated from the other in the Elect in the ordinary way vnto Salvation out of both ariseth a calling which wee tearme Coniunct both ordinary effectuall in the matter of our salvation Now is it an effectuall and gracious action of the holy spirite sealing vp in the Elect by the instrument of true faith the preaching of the word the vse of the Sacraments the communion oâ— Christ and his Church for their salvation and Gods eternall glory The Efficient cause of this calling is God for the calling is of gift not of merite of grace not of nature God calling whome hee will and againe whome hee will eyther not calling at all or not effectually calling but both freely without respect of person or without blame The matter are men elect in whom alone onely this calling is effectuall perticularly and savingly though generally the not elected and Hypocrites may both receyue the vse of the outward calling and seeme openly to declare the sence and feeling of the Inward whence it is that the Effect of the calling of these is called in the scripture a r Heb. 6.5 taste onely but of those a commixture of the Word with faith Å¿ Heb. 4.2 The Forme is that divine manner of divine Information Inward and Outward whereof this is fully performed with the preaching of the Word the vse of the Sacraments and other both private and publicke exercises of faith and charity but that with the saving communion of the Spirite and Faith The End is both the glory of God being mercifull as also the advancing and translating of man from his misery to spirituall grace and glory OF THE CALLING OF MAN vnto Salvation The Confuting Part. Distinctions in defence of the Efficient Cause I. THe Vniversall Calling which is coÌ„monly called Naturall is one and the Politicall or Ecclesiasticall which is called Personall is another Lastly the saving is another of which we treate in this place yet of all these the Principall and onely Efficient is God II. THere is one calling Immediate another Mediate Extraordinary Ordinary That God effecteth by himselfe This by the Ministery of men III. OF the Efficient cause of all callings there is commonly had a two-fold notice the one according to the beginning the other according to the Instrument that is properly of the cause this of the r Concausa fellow cause In Defence of the Matter against the Vniversality of Effectuall Grace I. THe grace and good will of God is eyther noted generally whereby God doth benefite all men or particularly whereby hee doth good to the Elect in Christ but this vniversall and generall grace ought to bee discerned from the singular and particular as also the vniversall and common benefits towards all as they are men from the Particular towardes men as they are Christians II. THe Affirmation is Inconsequent from the Generall to all Particular things for all ought not to bee taken vniversally of every man but generally of all sorts of men III. THe Argumentation holdeth not from the communion of Nature to the communion of Grace IIII. THe quantity of Actiue vertue ought to bee knowne by the Effect of the quantity V. THere is one Efficacy of calling outward another inward the outward is when the sences and corporal things are touched moved by the outwarde Ministery the inward when the vnderstanding and will are touched and moved Both these Efficacies againe are two-fold the one saving proper to the Elect the other not saving but leading the way according to the generall order and generally belongeth vnto all that are called The Places 1. Tim 4 10. Ans The benefites of Christ in the saving of men are distinct by two degrees the one is common to all the other is peculiar to the Church and saving to the faithful Adde further that the word of saving importeth sometimes the benefites of God in this life and sometimes that eternall benefite of salvation aequivocally Ezek. 28.26 God two wayes is called the God of men eyther vniversally and commonly according to nature or particularly according to Grace whereby hee chose them from everlasting in Christ In Defence of the Formall CAVSE I. THere is one Calling by grace naturall and another by Grace supernaturall
grace the other on mans behalfe promising thankefulnesse And in this sence is the word Sacrament wont to bee vsed two manner of wayes eyther for the signe onely the thing signified Synecdochically or properly for both or for that whole holy action which commeth together for the full participation of a Sacrament Now Sacraments are called Mysteries not for that they bee the working of miracles but the ceremonies of a secret and spirituall thing or as Augustine speaketh because they are the Signes of thinges being one thing signifying another thing whence it is that they were also called a Symbola Gen 17.10 11. Mat. 28.19 badges and stampes Now a Sacrament is a holy action ordayned of God whereby God as touching his promise sealeth vp his grace in Christ with a fitte agreement of the signes and the things signified b Rom. 4.11 1. Cor. 10.17 and wee testifie our mutuall faith and godlinesse towards him The Efficient Cause is God and Christ the onely Mediatour of God and men c 1 Cor. 11.23 because the Institution of the Sacraments belongeth to the excellent and divine majesty which onely hath right to promise the thing signified and power to apply the same whence sprung that immoueable and golden rule that nothing hath the Nature of a Sacrament Nihil habere rationeÌ„ Sacramenti extra vsum a Deo institutum without the vse ordayned of God Now God effecteth a Sacrament by the word of Institution which added vnto the Element it becommeth a sacrament not by infusion of a new quality but by changing of the vse Of this Word called Sacramentall there are two partes a commaundement and a promise whereof the one sheweth the authority of the sacrament the other the vse and efficacy of the same The Commaundement is that whereby God commaundeth both that the Sacraments should be administred by prescribing the forme of them as also that they be receyved by giving charge for the vse thereof so in the Supper the forme of Institution is prescribed and the vse of the Supper is given in charge the same in Baptisme also d Mat. 28 19. Mar. 16.15 The Promise annexed to the commandement is as it were the power and life of the Sacrament which the Effect necessarily followeth e Mat. 26.26 1. Cor. 11.24 Rom. 6. 2. Pet. 3. so in the Supper there is promise made of the eternal and spirituall nourishment of the soule in Baptisme of the salvation of the souls and the washing away of sinnes And the consideration of this Efficient cause doth circumscribe the whole dignity of a Sacrament wherefore it cannot be that the same is eyther f Tit. 1.25 Eph. 3 17 abated through the faultes of the Ministers or g Rom. 3.3.4 that any thing is detracted from it because of their vnbeliefe which receiue but the signes onely The Matter of the Sacraments is two-fold the one sensible and outward the other intelligible and inward of these the one is commonly called the Signe the other the thing signified or the thing of the signe Now by the name of Signe in generall we vnderstand every thing the vse whereof is put in signifying in which signification there are two sorts of signes some by Augustine called Naturall and some Given Naturall are those which without will or desire to signifie doe cause somewhat else beside themselues by themselues to be knowne as the dawning is a sign of the Sunne to be neare at hand and the smoake of the fire Given are those which depend on the Will of the Institutor whether God or Man for the signes which are of force by the appointment of the Will are eyther of humane or divine Institution Those which are of divine Institution of which onely our speech is in this place are some miraculous some without miracle those haue respect vnto the extraordinary and vnusuall works of God at which the minds of men are greatly astonished of which sort very many signes eyther of divine Doctrine or wrath or grace doe occurre in Scriptures these are familiar and favourable signes of Gods grace whether they be monuments of things past or whether pointing out or signing a thing present or to come or witnessing the certainty of a thing as it were with a sealed stampe thereon or lastly yeelding that thing which is signified and that by the verity of Gods institution and the hidden vertue of the Spirite And such are these Sacramentall Signes not naturall but given that is of God instituted that they might signifie seale and exhibite Of these signes two partes ought to be considered and declared the one Elemental the other Ceremoniall whereof the one respecteth the Substantiall matter the other the action and the Rite The Substantiall matter is all that in the Sacrament which is set a part from common vse by Gods ordinance and appointed for the signifying sealing and exhibiting of inward and spirituall things such as in Baptisme iâ— the Water in the Supper the wine and bread And these Signes remaine in themselues and their owne Essence both as touching the substance and aâ— touching the Essentiall and adherent qualities h Ioh. 1.26 1. Cor. 10.16 11 26. c. Luc. 22.19 The Action is a Ceremony both of the Minister supplying Gods roome of the faithfull receyving as in body â—he outward thing so also in faith the â—nward or signified thing i 1. Cor. 11.3 For of the actions by God in eveâ—y Sacrament prescribed some agree with them of whome they are adminiâ—â—red doing what they doe in the â—ame of Christ and some with the rest â—hat receiue the Sacrament such as are 〈◊〉 Baptisme the sprinkling and dipâ—ing of the Water in the Supper the â—reaking the distributing and receyâ—ing of the bread wine both signes â—omming vnto our outward senses proâ—ose to our mindes other things altogeâ—her spirituall and heavenly that they â—ight bee vnderstood and by faith seaâ—d vp Those other Things that we may exâ—ound that other part of the matter of â—â—e Sacrament are generally all that â—â—ing which Faith applyeth to it selfe vnto salvation Now it doth properly and most neerely apply Christ himselfe who wholy is and ought to be called the matter of the Sacrament k Rom. 6.3 1. Cor. 10.16 Gal. 3.27 in respect both of his person merit and benefites Of his Person because whole Christ is given in every Sacrament both by reason of his Divinity and Humanity although especially mention bee made and respect had of his Humanity in the Institution of the Sacrament both because according to it he is of the same Essence with vs and our brother as also for that in it Christ merited that for vs which the Sacrament sealeth and lastly in that an entrance is given mediately by it vnto this Divinity and Gods Grace Of his Merite because both the truth and profite of Christs death wherby hee purchased life for vs is chiefly offered and confirmed wherevpon the signes
for some are Principall Antecedent some Secondary and Consequent whereof those properly respect our Faith before God but these our confession before Men. After the first manner the end of baptisme is to signifie seale and exhibite Sacramentally the Remission of sinnes the benefite of Regeneration and our vnion with Christ The Remission of sinnes for albeit sinne by reason of the state of Nature abide as touching the disease or roote of sinne and the very matter yet it is taken away by reason of the state of the person as touching the guilt or forme which is not imputed to the faithfull Hence it is that Baptisme is sayde to bee given for the remission of sinnes f Act. 2.38 22.26 The benefite of Regeneration because we being ingraffed into Christ by baptisme are changed into his nature and are made partakers of his divine Nature for which cause it is called the Laver of Regeneration g Tit. 3.5.6 Our Vnion with Christ for hence it is that wee are sayde to be Baptized into Christ h Ga. 3.27 and into the Name of Christ i Mat. 28.19 1. Cor. 12 13. by baptisme to be buried with Christ and to be baptized into his death and resurrection k Rom. 6.3.4 After the Latter manner the end of baptisme is first that it may bee a Testimony of our godlinesse and obedience vnto God with Thanksgiving l Ioh. 4.1 Act. 2.41 Secondly that it may bee a badge discerning the Church together with her members frō prophane Nations Thirdly that it may bee the bond of the communion of the Church and their mutuall loue who are dipped in the same Lavar From this consideration of the causes two Consequents are drawn the one of the Necessity the other of the Effect and Efficacy of Baptisme The Necessity two thinges doe circumscribe or limite The Institution of God and the Condition of him that is to be baptized The Scope of Gods Institution is not to tie eyther the things signified to the Signes or the men to the Sacraments by an absolute necessity forasmuch as God by an immediate and extraordinary action when he will and on whome he will conferreth the thing signified neyther can the simple want but the contempt of the Sacrament be hurtfull which doth befall neyther vnto all Infants nor all them that are of ripe yeares but according to the liberty of his will it may seale the things signified in them who both can and should receyue the vse of the signes They that are to be baptized are persons of yeares and Infants to a person of yeares Baptisme is necessary vnto Salvation two wayes eyther by Desire and Will if liberty be not granted him to take the Layer of water or really and in very deed if liberty bee granted For faith hath alwayes joyned with it the desire of obedience To an Infant Baptisme is necessary not simply for the Invisible but after a sort for the visible ingraffing of him into Christ and the body of the Church which if the point of necessity doe bar him from that invisibly is fulfilled with out baptisme which otherwise is shewed in the visible baptisme The Effects of baptisme are not either the doing away of all guilt and punishmen or the conferring of grace by the worke done or lastly an impression of a marke that cannot bee raced out but they are the same with those which are the ends thereof aboue expounded The Efficacy of all which Effects is not ascribed to the outwarde baptisme or the Elements of water but to the bloud of Christ and the inward baptisme of the Spirit which by a hidden operation conferreth that invisible Grace which is signified in the outward Baptisme OF BAPTISME The Part Confuting I. THe Word Baptisme is taken two wayes in the Scriptures Properly and Figuratiuely Properly it signifieth two things first a dipping into the water secondly any simple washing or cleansing and in this signification by an excellency the first Sacrament of the New Testament is called Baptisme Figuratiuely it importeth foure things eyther by an Allegory the deluge of the waters the passing through the Sea and the abiding vnder the cloud or by a Metaphor the crosse or every extreame affliction or by a Metalepsis the powring out of the giftes of the Spirite or lastly by a Synechdoche the whole doctrine of Iohn and his whole Ministery II. BAptisme in kinde is but one but in the manner of considering it is two-fold Outward and Inward that is of the Water this of the Spirite and bloud which three because indeed they are the parts of the whole Baptisme from each one every of the three kindes of Baptisme doe spring to witte the Baptisme of Water Inspiration and bloud In Defence of the Efficient Cause or the Minister baptizing and first that the baptisme of Iohn Baptist and the rest of the Ministers was one and the selfe same against Bellarmine Lib. 1. de Sacra Bapt. Cap. 20.21.22 THe DISTINCTIONS I. THat baptisme cannot bee sayde to haue beene instituted of Iohn himselfe which the Scripture teacheth to haue beene a baptisme administred by Gods commaundement Luc. 3.2.3 To be from Heaven Mat. 21.25 and which the Pharisies refusing are sayd to haue despised the counsell of God Luc. 7 30.15 but in that it is called the baptisme of Iohn it distinguisheth between the Ministery of Iohn himselfe and the mastership of authority of Christ II. THe Invocation of the Trinity is expressed in the Scriptures eyther according to the very formall words or according to the sence and truth albeit those wordes be not expressed in the administration of Iohns baptisme yet the consequence of diverse Arguments doe aboundantly proue the sence truth of the Invocation for therefore is Iohn sayd to haue baptized into Christ Act. 19.4 and to haue preached the baptisme of Repentance for the Remission of sinnes Mar. 1.3 III. THe time of the Institution of baptisme ought not to bee reckoned since Christs resurrectiō from the dead or since his baptisme in Iordan but since the time of his manifestation in the flesh from which the time of the New Testament ordinarily taketh his beginning IIII. THe difference of baptisme is one Essentiall the other Accidentall That according to the substance and effect This acording to the circumstance and manner of Christs manifestation but there are two causes why he would distinguish betweene his baptisme and Christs the first that hee might note the difference betweene the outwarde Baptisme of Water and the Inwarde Baptisme of the Spirite the other that hee might distinguish between his owne person and office and betweene the person and office of Christ Adde further that the Baptisme of the spirite is taken for the visible gift of miracles powred out on the Apostles according as the conferring of places m Parallelorum the one with the other teacheth Act. 1.5 11.16 but in that it is spoken in the future tense it is an Enallage or change
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
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
sayd to be that whereby one cannot be compelled to do or suffer any thing against his naturall inclination from Vnchangeablenesse is sayd to be that which can frame it selfe indifferently or contingently to both opposites and so can do and not do suffer and not suffer The first freedom is not in man corrupt the Second is in every man of whatsoever state and condition The third was in man before the fall V. ONe freedome is sayd to be from necessity an other from sinne an other from misery The first is of Nature The second of Grace The third of glory VI. FReedome is eyther properly taken for the freedome which is in the Subject to the Object and from the contrary impediment or vnproperly or Synecdochically for one of these Liberties That Man cannot without faith or the speciall helpe of God perform any morall good against Bel. Li 5. de Grat. Lib. Ar. Cap. 9. I. GOod Workes are two wayes vsually considered eyther according to their outward manner or according to their inward In respect of both God is sayde to reward good workes of the one because they carry a shadow of civill goodnesse which also is acceptable to God as touching it selfe but of the other because they are done in faith according to Gods Rule and Prescript to Gods glory Now God rewardeth not according to the proportion of merite but according to the grace of promise notwithstanding those places of Exodus the 1. because there is noted an antecedent but not a cause of Gods blessing towardes the Mid-wiues Of Ezek. 2.29 and Daniel 4. because the Consequence is of no force from the outward rewarding to the quality of the Worke. For God is wont liberally to recompence an outward obedience with an outward rewarding II. A Thing is sayd to be good Equivocally and that two wayes eyther that it is such indeed or that it appeareth such or else that it is eyther good in it selfe as touching the substance of the worke or that it is sayde to be perfectly good in the Object Subiect End and other circumstances The Workes of the Heathen are called good workes eyther according to the appearance onely or because the substance of the worke is good though it be evill in the Subject obiect end other circumstances III. THe Fathers which seemed to attribute any thing to Nature eyther treated onely of those outward Civill and politicke actions as Basil and Augustine or of the natural good as Chrisostomâ— or of Workes according to the common opinion as Hierome IIII. IN the Works of Heathens all and every of those thinges are wanting which are required of the Adversary for the making of a good worke the circumstance of the end is wanting because that is not don for God which is not done for his commaundement according to his rule or for Gods glory The Action is defiled by the naughtinesse of the cause because whole man is whole sinne wholy not onely as touching himselfe but also as touching his actions Neyther hath a good worke any proportion with the strength of nature because to will and to do good is of grace and not of nature and so good workes are not onely hard but also impossible to Nature Neyther do the absurdities proue the contrary because wee are bound of duety to doe good workes nor are they therefore called evill because they are done simply but because they are not well done That there is no Free-will in godly and saving actions against Bellarmine Lib. 6. cap. 10.11.12 THe Freedome of Will is vsually considered two wayes in man regenerate according as there are in him two divers and contrary beginninges the beginning of good which is the Spirite or the parte Regenerate the beginning of evill which is the flesh or the part vnregenerate Hence the freedome of will in respect of the first beginning freely willeth good in respect of the other it freely willeth evill and in this sence is Free-will in man Regenerate diversly pronounced eyther to be or not to be AND THis is the State of man according to Nature and his naturall condition both in his first originall condition and Creation and in his change and corruption which after followed by sinne Now the other state of maÌ„ in this life according to the Grace of Vocation which is aboue Nature is to be known and discerned Now it ought to be discerned two wayes according as the Châ—istian calling and estate or the condition of a Naturall Christian man is in this life comprehended in two principall heades to wit Faith and good Works For these are the two partes of a Christian calling and the two most conjunct dueties of a Christian man namely to Belieue and to Doe for faith imbraceth the Grace of God in Christ good works doe testifie and performe Thankefulnesse for that Grace OF FAITH The Part Confirming CAP. VI. BY the Name of Faith wee doe vnderstand an outward and hypocriticall profession of Religion and Faith a Mat 13 20.21 Heb. 6.4.5 6. not a temporall knowledge and assent concerning Gods Grace b Act. 8.13 Iac. 2.29 Lastly not a certaine perswasion concerning some miraculous effect conceyved by a singular revelation or promise c Mat. 17.20 1. Cor. 13.2 but we meane that which properly and simply is so called and is pronounced by it selfe concerning the onely Elect and them all Wherevpon it is wont commonly to be called the saving iustifying faith d Rom. 3.28 and is a gift of God or a holy habite e Inditus given inwardly by the Spirite of God whereby the godly in their vnderstanding beleeving Gods truth receiue with a sure and firme assent of Wil the promises of the saving good-will and grace of God in Christ to his glory their salvation The Efficient Cause of faith is two wayes vsually expounded Primary or Instrumentally The Primarie Cause of Faith is God who had his fore-going good pleasure and the onely free affection of his will no preparation of our righteousnes going before or merite of our workes accompanying the same f Ioh. 6.29 Eph. 2.8 Luc. 24.32 The Instrumentall Cause of Faith is two-folde the one inward and chiefe the other outward and furthering The inward chiefe Cause is the holy Ghost who begetteth the same in the Elect by a speciall action next and immediately beyond the order of nature partly by disposing the vnderstanding to the saving knowledge and receyving of Christ partly by induing the will with new qualities and by inclining the same that it might particularly and firmely assent and cleaue to that knowledge and receyving g 1 Cor. 12.9 2. Cor. 4.6 Gal. 5.22 The outward and furthering Cause is the preaching of the Gospell by which the holy Ghost ordinarily formeth confirmeth this very worke of Faith in vs albeit God according to the Liberty of his power and will may beget worke faith without the vse of this ordinary meanes when it pleaseth him and is
expedient h Rom. 1 7.16.17 Rom. 10.8 Ioh. 3.8 The Matter of Faith ought onely three wayes distinctly to be considered acording as it hath respect vnto the Subject Object or parts The Subiect proper and neerest is the vnderstanding and will of man as both these faculties are regenerate by the supernatural grace and vertue of the Spirite and as the vnderstanding knoweth the supernaturall benefits of faith which are offered in Christ as true and the will applyeth the same to it self with a sure perswasion of the heart as good healthfull i Luc. 24.25 Eph. 4.23 Act. 16.14 Ro. 10.20 The Obiect in respect of the vnderstanding is Gods truth in respect of the will is Gods singular Grace laid open by his promises in Christ Iesus Now both are contained and limitted in the word of God which wholy and soly faith imbraceth as her levell object in the same Christ crucified together with all his benefites as her principall first neerest and proper Object k 1. Cor. 2.2 Heb 10.22 2. Cor. 3.4 Rom. 4.8 8.38 The Parts according to the maner of the Subject or Object are wont diversly to be considered In respect of the divine vnderstanding and will they are both a Knowledge an Assent the Knowledge is wherby we vnderstand the whole word of God as touching the principall heades thereof according to the measure of grace revealed l Esa 53.11 Ioh. 10.38 1 Ioh. 4.16 The assent is whereby wee most firmely resolue with our selues that all thinges which are knowne out of the law and the Gospell are most true and rest our selues perswaded in them m Rom. 7.16 Eph. 3.12 Eph. 1.22 In respect of the will the chiefe and principall part of faith is Trust which is a firm perswasion of the heart whereby every one of them that are truely faithfull do particularly appropriate to themselues the generall promise of Grace Which trust manifesteth it selfe by a double effect to wit by constant Indurance whereby faith opposeth it selfe to all dangers inward and outward and ful Persuasion whereby we surely trust in God concerning our salvation n Rom. 8 15.16 Eph. 1.13 Heb. 10 22. Heb. 11.1 The Forme of faith consisteth in Relation whereby every Elect after a particular manner applyeth to himselfe both the word of Truth and the particular promises of GODS Grace by appropriating vnto himself through a firme perswasion those things which are taught and promised particularly and o In Hypothesi by a Supposition though conceyved in a position and generally p In Thesi Ioh. 17.15 Mat. 9.2 Gal. 2.20 Ioh. 1.12 The Supreame and chiefe End is the glory of God the Author of our Faith and Redeemer q Rom. 11.35 Eph. 1.12 the neerest end is our Salvation which the holy Scripture calleth the end and reward of faith r 1. Pet. 1.9 Ioh. 3.15 16. Ioh. 20.31 By this opening of the Definition through the causes 2. things consequētly follow First that Faith is both one and divers One both in Special kind for faith ſ Species specialissima is a Speciall kind most speciall and in Object because the thing beleeved is one t Eph. 4.5 2. Pet. 1.1 Divers both in number and in degree In Number because every one hath his owne faith distinct from another In Degree because he hath it acording to the measure of Gods grace as it is more or lesse u Heb. 2.4 Mat. 9.22 Rom. 14.1 Secondly that faith is so far firme in all the elect that it can neyther totally nor finally ever at any time be lost to wit because of the certainety and vnchangeablenesse of the Election promise of God of the satisfaction and merite of Christ and of the sealing of the Spirite Wherefore faith after some degree is oftentimes diminished but as touching the forme it cannot perish x Ioh. 3.16 Phil. 1.6 Ioh 6.56 1. Ioh. 2.1 OF FAITH The Part Confuting DISTINCTIONS In Defence of the Obiect of faith against Bellar. cap. 8. Lib. 1. De IVSTIFICATIONE I. THe Testimonies which are alleadged out of the histories of the Gospell doe eyther treate of faith in Christ expresly Mat. 16. Luc. 7. Ioh. 1 Ioh. 6. Ioh. 11. Ioh. 14. Ioh. 20. and so of the speciall mercy of God which God layed open in Christ singularly effectually or of Gods speciall mercie which Christ exhibited by will worke in the example of the Leaper Mat. 1. or they treate onely of an hypocriticall boasting of that speciall mercy of God as in the example of the Pharisie Luc. 18. Or lastly of the outward meanes and extraordinary miracles that further faith which make not a justifying faith but do eyther generally testifie or particularly confirme the same Mar. vlt. II. THose which are alleadged out of the Acts and Epistles are eyther Sermons touching Christ and so Metonymically concerning Gods speciall mercy Act 2.4.10.13.17 18. or do treate of Abrahams faith not in respect of the temporall or earthly but of the spirituall and eternall promises for he saw the day of the Messias by faith and therefore rejoyced Rom. 4. Or lastly they treate of the meane of speciall mercy procured vnto vs and confirmed by the resurrection of Christ Rom 10. 1. Cor. 15. Against Bellarmine cap. 10. I. THe Word of God is two wayes vsually considered eyther as the Word of truth generally or as the Word of promise and grace specially The one Faith respecteth as it is a Knowledge or assent but the other as it is a trusting or beleeving for albeit the promises are generally proposed in the Scriptures yet there is a speciall application of them by faith as the examples of the sicke of the palsie Mat. 9. Of the sinnefull Woman Luc 7. Of the Adulteresse Ioh 8. of Zacheus Luc. 19 and of the Thiefe Lu 23. doe teach II. FAith is the Instrument of Iustification and not the Cause which neither by time nor place can be discerned or separated from the things which it apprehendeth Neyther doth the faith of a speciall mercy follow Iustification because without it there is no Iustification III. IVstifying Faith taketh not away but proposeth the subordinate means of confidence such as are Prayer Sacraments good workes Baptisme and vseth them for the augmenting and confirming of the same IIII. THe confidence or assurance of faith dependeth not vpon the quality of the person beleeving or the quantity of his Faith but vpon the truth of God promising the will of Christ redeeming and the faithfulnes of the spirite sealing Of the Forme of Faith against Bellarmine Lib. 1. De Iustificat Cap. 5. THe Testimonies which are cited out of the 11. to the Hebrewes do not overthrow the forme of Faith but establish the same First the Apostles definition of Faith and the sence and interpretation of the two properties of faith whereof mention is made in that Definition For faith is sayde to be a Ground or substance not
not by naâ—ure as once the posterity of Aaron the Levites but by Ordinance and Institution But the Office of these Instruments â—s to administer the affaires of the Church according to Gods prescriptiâ—n Now the affaires of the church doe â—oncerne eyther the Doctrine or the â—ignes and Sacraments or lastly the â—cclesiasticall Iurisdiction and Disciâ—line of the Church Wherefore the â—ffice of all Ministers is contayned or â—ounded in the administration of Doâ—trine Sacraments and Ecclesiasticall â—overnement The Administration of Doctrine â—onsisteth in two partes in the assertiâ—n of the truth and in the contrary reâ—â—tation of falshood the right object of â—oth is the word of God y 2. Tim. 2 15 Tit. 1.9 The Administration of Sacraments hath two considerations one of the Persons to whome the Sacraments eyther ought or ought not to bee administred The other of the Manner that they bee wholy conveniently and intelligently administred Wholy as touching the Substantiall and Conveniently as touching the outward quality and forme Intelligently as touching the common Edification of the Church z 1. Cor. 1.23 Luc. 22 19 The administration of Ecclesiastical Discipline is chiefly exercised in two thinges in the punishing of faults and in the execution of Ecclesiasticall judgements as afterwards wee shall shew more at large a 1. Cor. 5.4 2. Cor. 2 8 The Matter of the Church hath respect eyther of the parts or of the Subject The Partes of the Church generally and materially are two The one Superior the other Inferior That 〈◊〉 the head of the Church to which the church is subject and from which alâ— vertue 〈◊〉 into the Church This is the body vnto which the members among themselues and with the head are vnited for the mutuall relation of these partes the one to the other maketh an essentiall manner or nature of the church But particularly the entire parts of the church Invisible are two according as there is vsually had a double respect of this church the one in the Beginning and progresse the other in the Perfection thereof that is commonly called the Militant this the Triumphant both which as touching the Essentiall nature of the church it selfe are but one albeit for the difference of the qualities which are in these partes they are as touching the place very diversly distinguished so that the one is in heaven which triumpheth and the other on earth which is in warfare b Heb. 12 22. Apoc. 21.2 Eph. 6.11.12 but of the church Visible as it is so considered there are two maine partes the Guides and the Flockes the Instructers and the Learners though extraordinarily it often happeneth that the one part is separated from the other the essentiall forme of the church it self still remayning The Subiect of the church Generally is Mankind c Mat. 28.19 Ioh. 10.16 Rom. 1.16 of which partly some are called dayly by the grace of God whosoever are ordained to life eternall and partly others are also called who being convicted of the grace offered might become for ever inexcusable But Particularly the Subject of the church visible are all those in generall which are called and outwardly professe the same faith in which common assembly of the church not onely the godly and elect are but also the vngodly and reprobate Those as touching the verity of the inward and outward forme these according to the shew and resemblaÌ„ce or counterfeiting of godlinesse Those Elect and called these called onely not elect Those the liuely these the dead members of the church d Luc. 8.13 Mat. 22.14 but of the church Invisible are they onely that are predestinated to life who indeed are inwardly affected with the calling of God and perceiue the same by faith according to the election and operation of Grace e Rom. 8.9 Eph. 1.23 Ioh. 14.23 Neyther are eyther the newly catechised Novices though yet not baptized nor those which are excommunicated if they repent excepted out of the visible church not those because albeit they haue not as yet receyved the outward signe yet being indued with faith and baptized with the inwarde Baptisme they ought to be taken for the members of the church according to the perfection thereof Neyther is it lawfull to exclude those from the communion of the church whome the Scripture doth not exclude from the communion of Salvation Not these because as they were conditionally excluded till there be hope of repentance so they must conditionally bee of the Church Now all Reprobates and those that liue wickedly without any pricke of conscience are excluded because whether they seeme to bee inwardly of the church or whether they are outwardly of the church yet they haue beene alwayes separated and continued so from the vnity of this church For this church is the communion of Saintes the Spouse and body of Christ without blemish the Temple of God the holy city c. The Forme of the church both generally according to it selfe wholy and specially according to the double notion thereof ought to be expounded as hath beene done in the causes precedent Generally the Forme of the church is two wayes considered Severally in it selfe and the Efficient cause thereof or ioyntly in her Subject After the former manner the Forme of the church is that divine and precious calling wrought in heaven according to the purpose of Gods will wherby hee decreede from everlasting the communion of himself with the church and of the church with himselfe in his beloved Sonne e Eph. 1.4.5 Ioh 10.27.48 Rom. 8.30 After the latter maner the forme of the church is a divine and gratious calling whereby the church of God is in this world fashioned and waiting vntill after the course of her calling here consummated it be advanced in Christ Iesus to the fruition of the heavenly calling And of this calling as the nature as touching it selfe is most perfect so the manner of the same is also two-fold the one immediate the other mediate that which God by himselfe maketh through the vertue of his Spirite this which he maketh outwardly by speech signe or working ordinarily or extraordinarily as it pleaseth him to make it known vnto men Specially the forme of the church Invisible is an effectuall and inwarde calling and by vertue of that effectuall calling that communion of Saintes both with their head and of themselues each with other g 1. Ioh. 1.12 And of this calling as the nature in respect of God is perfect so the inward and effectuall meane thereof is two-fold the Spirite and Faith the one in respect of him that calleth the other in respect of him that is called by the one God offereth and conferreth the effectuall calling by the other wee take holde of that which is offered and make answere to Gods calling for it is needefull that these two concurre together that the calling bee effectuall to witte the calling of God by the vertue and efficacy of his Spirite and our correspondent
affection or relation to that calling And according as one part of this Invisible church doth warfare on earth and the other triumphantly in heaven so the manner of the forme hereof is diverse for in the triumphant church it is perfect in it owne kinde but in the Militant it is onely inchoatiuely or by way of beginning tending to perfection by more or lesse efficacy acording to the measure of the spirit faith And hence it is that in respect of this forme the state of the Invisible church is divers For as it is vnited to Christ her head it cannot erre because there is but one truth of the heade the spirit the body but as it is considered according to it selfe and the diverse members thereof it erreth in divers wayes and degrees k 1. Cor. 13.9 1. Cor. 3.12 Apoc. 3.1 for albeit the Spirite bee alwayes in it yet the same worketh not perfectly by it but onely according to that measure which it hath l 1. Cor. 12 7.11 but this invisible church cannot revolt frō her God because it hath God that promiseth a Mediator that redeemeth and saveth and lastly giftes that cannot bee repented of m Mat. 16 18. Ep. 4.1.29 The Forme of the Church visible the one is Constitutiue which ordayneth the Church the other Distinctiue that distinguisheth the true church from the false The Forme which maketh the visible Church is that outward calling which God mediately effecteth according to that holy kinde of government which hee would haue to bee kept in his house To this calling three thinges are as hand-maids the word of the Gospell the vse of the Sacramenrs and the lawfull communion of Saintes for God calleth outwardly by Worde Signe and Worke whereof wee haue more at large spoken in the place concerning the calling of men vnto Salvation The Forme that distinguisheth and maketh difference of the true Visible Church from the false is that which certaine markes doe limit and point out Now wee call them Markes by which the thinges which come into question are certainely knowne whether they bee to bee perceyved by sense or by vnderstanding or both wayes And as there is wont to bee of every thing a double knowledge the one which noteth out the Essence of the same by the true and immediate causes the other fette from the Accidents and affections declaring the vnseparable dispositions of the same or the other outward accidents which onely overcover the thing so also two sortes of markes are agreeable to this double knowledge for some are effectuall and necessary markes which they call Signes infallible and other some accidentall which they tearme Probable These former are the proper tokens of the church which certainely shew the Essence and nature of the same the latter are but common and probable signes thereof The proper and essentiall note of the visible church belonging to the Essence thereof immediately and properly and next of all flowing from the forme of the same is onely one to wit the truth of Gods word revealed and communicated wherevnto the truth of the Sacramentes as a thing inseparably tyed or knit with it is conjoyned n Heb. 4.12 Ioh. 10.27 Mat 28 10 Rom. 4.11 for the truth of both is so proper and so essentiall a token of the church that this truth and the church are alike changed The accidentall markes are two-folde for some are fet from those naturall dispositions of the Church which are inseparable which are also the naturall dispositions of that first marke to wit The pure preaching of the Word and the lawfull administration of the Sacraments o Ioh. 5 39. Act. 17 11 Mat. 26.26 1. Cor. 10 17. which are the two necessary and proper Adjuncts and Attributes of the church other some doe properlie pertaine to the order in the Church eyther publicke or private Such as are Ecclesiasticall power and publicke and private exercises of godlinesse and charity p Mat. 3.3 28.20 1 Tim. 2.1 The Power Ecclesiasticall is three-fold of Ministery of Order and of Ecclesiasticall Discipline The Power of the Ministery is an authority and right in the church to teach not every thing but that onely which the Lord hath prescribed by his Prophets and Apostles q Gal. 1.8 1. Tim. 6.3 and is the first part of the keies The Power of Order is an authoritie of the Church which is imployed partly about doctrine and partly about constitutions and lawes for the outwarde policie of the Church the one is commonly tearmed Doctrinall or Prescriptiue the other Constitutiue or Ordinate The Ecclesiasticall Discipline is a judiciall power of the Church whereby men receyved into the family of Christ are directed to godlinesse and are restrained least they should commit any thing vnbeseeming their christian profession but the offenders are reproved rebuked and corrected And this is the latter part of the keyes distinct from the former because that properly belongeth to the office of teaching but this is most of all practised in the correcting of mens offences and in the exercising of Ecclesiasticall Iudgements r Mat. 16.19 Ioh. 19.23 Mat. 18.18 1 Cor. 8.11 And according as there are two sorts of slippes to bee corrected some concerning doctrine and some others concerning manners so about both these Ecclesiasticall judgement is occupied for the private good of the offender and the publicke good of the Church Now there are three degrees of of that judgement rebuking conjoyned with admonishment Secondly an Excluding suspending or with holding from the Lords Supper whereby for a time the offender is forbidden or barred from the participation of the Supper Thirdly Excommunication whereby after a lawfull knowledge had before hand some person for his malitious contumacy is excluded from the communion of Saintes or as the Apostle speaketh is delivered vppe to Sathan to the destruction of the flesh that the Spirite might be saved ſ Mat. 18 18. 1. Cor 5.4 c. The publicke exercises of godlines and charity which notifie the true Church t Act. 2.42 1 Tim. 2.1 1. Cor. 1.2 are a gathering for the poore the Ministery the receyving of the word and sacrament Prayer u Ioh. 13.35 singing of Psalms c. but the private which indeede make for the ordering of our life are the exercises of repentance and those which respect our neighbour are the exercises of charity as Almes c. And of all those markes there is a common vse outward shew of them for the most part in all Churches but the right of possession and the lawfull vse of them is proper and particular to the true Church onely Whence judgement ought to bee given concerning the purity or impurity the cleanenesse or obscurity of the visible Church For that church which hath that Essentiall marke and all those which are accidentall is the purest that which hath that onely and not all these is the true Church but imperfect that which hath some of these and