The parte confirming. CHAP. II.

THe Primary Principle of Divinity, for dignity is God, but for the [Page 12] order of better knowledge, the word [...] is the first.

The word we vnderstand 1. En [...] tiatiue (or which is vttered) whereby God hath communicated with man, ey­ther specially through Revelation by Oracles, visions, or dreames; or ge­nerally through a liuely tradition o [...] doctrine from hand to hand, or through a more excellent manner by the Scrip­ture.

The same wee thus define: It is at holy Instrument concerning the truth, necessary Rom. 15 4. 1 Tim 4. [...] Ioh. 5.35 to salvation, faithfully and perfectly written in the Canonicall Rom. 1. 2 Pet. 1.19 2 Pet. 3.15 16. bookes by the Prophets and Apo­stles. 2. Tim. 3 16. as the Secretaries of God for the healthfull instruction of the Church. 2. Pet. 1 22. Psal. 1 19.1 1. Tim. 4 13 16..

Wee call it an Instrument both in respect of the Covenant, whereof God would haue an Instrument to be made, and by a renued contract publikely to be registred, as also in relation to another thing, as in the proper vse and office thereof, because the holy Scripture is not for it selfe, but as the manner of [Page 13] [...]struments is for another thing, the [...]hority, perfection, perspicuousnes, [...]d vse of this Instrument shall be made [...]dent by a Methodicall Analyst. resolution the causes.

The Cause Efficient of the Scripture God 2 Tim. 3.16. 2 Pet. 1.21 the Father in the sonne by the [...]rit, for the same hath the Father layed [...]en to the Church by the word Enun­ [...]tiue, and by the workes of grace & [...]wer generally and specially, ordina­ [...]y and extraordinarily, Heb. 11. the Sonne [...]th both wayes confirmed it in the [...]ew Testament, Heb. 1.2 the holy Ghost sea­ [...]th the same in the hearts of the faith­ [...]ll by the word inwardly testifying, or [...] an inward Testimony, Esa 59.21. Ioh. 14.26 the Scrip­ [...]re then is diuine by originall, and by [...]e things thereof, both Essentiall and [...]aturall, as also assumed,

By Originall, because every know­ [...]dge of truth is from the first truth, [...]hereof the Scripture is an instrumen­ [...]ll badge, and as it were a shapened [...]mage: hence it is, that God both [...]mmediately with his own finger wrote [Page 14] the Decalogue in Tables, and Exod. 34 27. medi­ately by servants as his Actua [...]ios Ta [...]ula [...]ios Notaries and publicke pennemen commaunded that whole Systema. compacted body of holy scrip­ture with every part thereof to bee writ­ten 2. Tim. 3.16. Insitis. Adsitis..

The scripture also is divine for the matters both put therein and put thereto, for both the Essentiall parts thereof are divine in matter and forme, and the end divine also, as hereafter shall bee declared, yea and the apparant signi­fication and demonstration of the Spi­rite and presence of God, very antiqui­ty, the invincible force of the truth, and many other pointes doe witnesse the same to be divine: now it must needes bee, that the Scripture, which hath God to be the author, hath also divine authority.

Further, this authority is two wayes considered, first in it selfe, secondly, in respect of vs: the authority of the Scripture in it selfe is divine, if we con­sider the cause, subiect and certainty of doctrine.

The Cause, because the authority of the Scripture is as great as that of the holy Ghost 1 Ioh. 1 9. who endited both the matter and words thereof, and whose Prophets and Apostles were onely the Amanuenses, pennemen Ioh. 14.16..

The Subiect, for whereas there is wont to be a double respect of testimo­nies concerning the authority of a thing one from the power or efficacy of him that witnesseth, the other from the Na­ture and property of the Instrument, the Scripture, in respect of the thinges whereof it is the Instrument, hath an exceeding great and infallible authori­ty Heb. 4 12..

The certainty of doctrine which the Scripture hath from God by Vertue, Verity, and Complement: by Vertue, be­cause he hath confirmed the same both at all times with his spirit, and at con­venient tyme with his workes of grace, and power: 1. Thes. 1.5. by Verity, because it contayneth the whole truth communi­cable in it selfe both alone and perfectly 2 Pet. 1.19. By Complement, because as in sub­stance, [Page 16] so also in event all thinges are most certaine, and most true in the Scripture Mat. 24 35..

Now in respect of vs or vnto vs, the authority of the Scripture is divine by the testimony of God both particular and generall.

Particular, because God hath both publikely testified that soveraigne Au­thority by ordinary and extraordinary meanes, and privately sealed it by his everlasting spirite in the conscience of the godly Ioh. 1.37 & 5.6..

Generall, because first God vsed the vndoubted Ministery of his servants as fi [...]te Notaries, which went between God speaking, and the Church which hee speaketh vnto for the perpetuall ve­rity of the thing: Eph. 2.20. Secondly, com­meth the consent of the Cannon of the Law with the truth. Thirdly, the as­sent of the Church which hath allowed, the Scripture delivered of God, recey­ved, kept and delivered the same by the vse and exercise of Gods Ministery, and of Ecclesiasticall Discipline which de­pendeth [Page 17] thereon.

Which authority of the Church is secondary, not to establish, but to te­stifie th [...] authority of the Scripture, for both are to bee acknowledged, yet in theyr degree and order, for that of the Scripture is Primary, sound and essen­tiall: but that of the Church is subor­dinate, accidentall, and altogether ministeriall.

The Materiall Cause of the holy Scripture ar [...] divine matters revealed to our salvation, according to our capa­city, and registred in the Canon.

Wee call the Canon the doctrine, that is contayned in the Bookes of both Testaments, the forme whereof inter­nall, is the vnchaungeable trueth of God: but the externall is the holy Scripture, the most absolute Symbole of the same, for God hath vsed and sanctified the Instrument of the Scrip­ture, as it were the Index or declarer of that Essentiall Canon, and the truth of the worde for the approving of the truth, as it were in a certaine state or [Page 18] habite of an externall forme, that by divine ordinance it might bee the Ca­non of our faith and life, as a right e­ven measure both whole and perfect.

The nature and office of this Ca­non come now to be declared.

The Nature, for whereas even vnto this day, there hath beene a three­fold Canon in the Church, the one di­vine, the other Ecclesiasticall, and the thirde false; how the Canon properlie called divine may be distinguished from the Ecclesiasticall, and both from the false, it is very needefull for vs to dis­cerne, first by the partes thereof, se­condly, by the manner of delivering: thirdly, by theyr proper conditions.

Wee devide the pattes of this Canon into the bookes of the olde and new Testament, according to those two se­verall times of the olde and new Church.

The olde Canon is that which be­ing receyved from God, the auncient Church of the Iewes kept, and next after delivered from hand to hand to [Page 19] theyr posterity by Gods appointment: the bookes whereof are reckoned to be 22. by the Iewes, but more distinctly by vs 39. and are divided into three rankes: the first contayneth the fiue Bookes of Moses, the second contay­neth the bookes of the Prophets, both hystoricall and propheticall, whereof some were published before the Capti­vity, to wit, the booke of Ioshua, Iud­ges, Ruth, two of Samuel, two of Kinges being hystoricall, Esay, a good part of Ieremie, and the nine lesser Prophets being Propheticall: Others were in the time of Captivity, and af­ter as Esdras. Nehemias, Ester, which are hystoricall: some part of Ieremie, Ezekiel, Daniel, and the three last of the smaller Prophets, which are Pro­pheticall: the thirde contayneth holy writings before the Captivity, Iob, the greatest part of the Psalmes, the Pro­verbes, Ecclesiastes, the songs of Sa­lomon, in and after the Captivity, the two bookes of Chronicles.

The New Canon is that which [Page 20] the christian church had more largely since the time of Christ and the Apo­stles: the substance of which Canon is the word by Christ vttered, and the thinges which hee did: the most faith­full hystory whereof is contayned in the fower Evangelists: the examples in the Acts, the Exegesis. exposition in one & twenty Epistles, the Prophesie in the booke of Revelation.

The manner of the delivery of both the Canons varyed according to the times of the church and persons: the internall forme that is the vnchan­geable word of God remayning stil the same: for as, for the time being, the law or the bookes of Moses were the Canon in the church, so also after Mo­ses, that which was added thereunto, was the Exegetica fuller exposition of that In­strument or canon.

The conditions of this Canon pro­perly called divine are two, the one that it contayne in it selfe the truth, or haue the expresse forme of the word of truth: the second, that it bee delive­red, [Page 21] ruled and sanctified by divine au­thority, to the end it might bee a Ca­non for vs in the church, the latter of which conditions can never bee pluckt away from the former.

Now God hath sanctified these for­sayde bookes, to the ende they might be a Canon in the church, partly, af­ter a generall, partly after a particular manner, after a Generall manner, be­cause God hath approved and confir­med the Bookes of both Canons, not onely by the testimony of his spirit, but also by the consent of the Canon, and testification of the church, after a par­ticular manner, because God hath spe­cially sanctified the Bookes of the olde Canon, to wit Moses his fiue Bookes, with his speech, miracles, signes and events: the bookes of the Prophets, and holy writings before the captiuity, with the extraordinary signes of a cloud and smoake in the Temple, 1. Kin. 8.10. Leu. 16.2. as also of Gods answere by the Ephod, Vrim, and Thumim, Exod. 28 30. after the captivity with singular testimonies of eventes, the [Page 22] bookes also of the new Canon, God hath sanctified singularly, both by his sonne made manifest in the flesh, as also by his wordes and deedes, Heb. 1.2. and by the Ministery of his Apostles which was most effectuall in signes, powers & miracles, Mat 3.5 pag. 13. And these are the partes, manner and conditions of the divine Canon.

The other Canon is Ecclesiasticall, which neyther contayneth the truth perfectly in it selfe, nor was sanctified by God in the Church, that it might bee a Canon of doctrine and faith, and therefore is called of the Greeke fathers a second or inferiour Canon. To this Canon belong the Bookes Apocry­phall, eyther wholy so, as the thirde and fourth of Esdras, Tobit, Iudith, the two bookes of the Machabees, the booke of Wisedome, Ecclesiasticus, or being Appendi­ces. additions to the canonicall, as Baruch, the prayer of Manasses, and those which are added to Daniel and Esther: these, although they be taken into the Canon Ecclesiasticall, yet by [Page 23] evident meanes that is by faith, order, and vse, they were of the Fathers lesse esteemed then the bookes of that divine Canon, whereby, though abusiuely they were called Canonicall, to witte, by custome, yet properly they were di­stinguished in the church from the ca­nonicall, by the name of Apocrypha.

The False Canon is that which af­ter the Authority of the Apocrypha bookes, grew greater, was constituted by humaine opinion.

The office of the Canon is twofold, the one is to teach the truth, the other, by this rule of truth to decide al controver­sies concerning Religion: for it is the pr [...]per & Iudiciary voyce and sentence of the holy Ghost, that soveraigne & inward Iudge, from which wee may not appeale.

The Formall Cause of the holy Scripture is twofold, inward and out­ward; the one is wherby the Scripture is proportionable to the divine truth, and with euery part of it selfe, the o­ther is the exquisite Phrase of the holy [Page 24] scripture, whereby all things are writ­ten with a stile fitly tempered both ac­cording to the dignity of the speaker, and the nature of the word spoken, and lastly, according to the condition of them, to whome it is spoken.

From both as also from the consi­deration of the other causes, the per­fection of the holy Scripture aryseth, both as touching it selfe, and opposite­ly against vnwritten traditions.

As touching it selfe, because the scripture doth most perfectly contayne the whole truth which is communica­ble, the perfection springeth from principle, subiect, and effect.

From principle, for whereas every principle whether of the thing or of knowledge, ought to bee perfect and [...] Apod [...]cti­cae. demonstratiue or true conclusi­ons, are drawn from that which is vn­perfect, it must needes bee, that the Scripture is altogether most perfect, as being the first, only & mediat principle of all doctrine concerning the truth Deut. 4.2. & 12. ver. vlt..

From subiect, because it hath partes [Page 25] both Essentiall, of which wee haue spoken, to witte, matter and forme, and also Integrall, which are the law, and the gospell, and is all or wholy perfect both absolutely, and by relati­on. Absolutely, because for substance it contayneth eyther expresly or Ano­logically all that doctrine concerning fayth and manners, which is commu­nicable: for whereas of divine mat­ters some are communicable, and some incommunicable, and of those which are communicable, it is not expedient that some be communicated vnto vs in this life, and yet expedient that some be: wee affirme that divine matters are per­fectly contayned in the Scripture, be­cause they are both to bee known 2. Tim. 3.16. & profitable to bee knowne; by rela­tion, because as it hath the perfection of the whole, so hath it also the per­fection of the partes in the whole, that is called a perfection according to Es­sence, this according to quantity, yet so, that considering the seueral bounds of times, every part was sufficient for [Page 26] the proper times thereof, and all the partes in the whole are for vs.

From the Effect, for it maketh a man wise vnto Salvation, instructeth him to every good worke, and maketh him blessed by beginning in this life, and by perfection in the other Ioh. 2. v vlt. Rom 15.4. Ioh. 3.59..

Neyther is it onely perfect of it selfe, but also as being opposed to vnwritten traditions: all which by the perfecti­on thereof, it excludeth Gal. 1.8..

By the Name of Traditions we vnder­stand not in a generall signification the doctrine delivered both wayes, to wit, by speech and writing, as very often they are taken in the Scripture, and with the Fathers, but in a more speci­all sense, for every doctrine not writ­ten by the Prophets and Apostles, whe­ther it be tearmed Dogmaticall or Hy­storicall, or Ceremoniall: for the per­fect matter of Dogmaticall Traditions, which pertayne to Faith and Maners, is delivered vnto vs by God in the Scrip­tures, and those tye not vs which are delivered without the Scriptures, but [Page 27] the generall matter of those which are Hystoricall concerning the thinges ey­ther spoken or done by Christ or his A­postles, is perfectly contayned in the Scriptures, which it behooveth vs to know for our salvation: those which are delivered without the Scripture are to bee reckoned for humaine writings: Of those which are Ceremoniall, the Essentiall part is written downe in the word of God, according to their owne kinde: but the Accidental part of them which is concerning the circumstances is free and changeable.

The Finall Cause, according to the consideration of the double Obiect, is twofold, the highest and furthest off is the glory of God in the maintenance of his truth: The second and the nea­rest, wherof our speech is in this place, is the instruction of his Church vnto sal­vation.

The necessary means of this instru­ction are three, the plainenesse of the Scripture, Reading and interpretation, whereof the one hath respect vnto the [Page 28] Scripture, the other vnto vs, and th [...] last, both vnto it and vs.

The first meane is the Plainenesse for the doctrine of a darke and doubtfu [...] matter, neyther ought to be delivered nor can be learned, forasmuch as ever [...] Instruction, whether it bee by the o [...] der of Nature, or Doctrine, is begu [...] from thinges more known: but where­as there is one thing better known in re­spect of it owne Nature, and anothe [...] in respect of vs: wee consider the plai [...] nesse of the Scripture both wayes, bo [...] in respect of it owne Nature, as far forth as it is inspired of God, and also in re­spect of our selues, as farre forth as we are inspired of God for the vnderstan­ding of the same.

Of the playnenesse thereof in it selfe, there are two arguments, first, the mat­ters delivered in the Scriptures; se­condly, the maner of delivering them; for, albeit they seeme obscure in re­spect of their dignity and maiesty; yet, if you respect the truth of them, agree­able with their first patterne, 2. Pet. 1 19. if the [Page 29] [...]w and the Gospell, wherein, as in [...]e partes they are contayned, Deu. 30 11. 2. Cor. 4.3 if the [...]ceeding great consent of all matters, [...]d wordes: if, lastly you respect the [...]ory of God the Principall Prou. 6.21. Effect of [...]em from the vnderstanding of Doc­ [...]ne and Salvation which is offered vn­ [...]o vs in the holy Scriptures, it must [...]edes be, that it is in it selfe most per­ [...]ect Ioh. 20 31..

The Manner or Stile of delivering [...]he matters, is most applyable, both [...] the thinges themselues, of which [...]here is speech made, and to those per­ [...]ons, for the instructing of whome the [...]cripture was delivered, yeelding an [...]xceeding great playnenesse both in words, as also in sense and significati­on: In Wordes, for the Phrases which are proper, doe shine in the pro­ [...]riety of Wordes; and those which are Figuratiue, are perspicuous lights of a holy speech: In Sense, which of it selfe [...]s one onely, as being that which the [...]ntention of the Speaker, and the Na­ture of the thing signified doe import: [Page 30] for the Schoole-men say well, the Theologi­am Symbo­licam non esse Argu­mentativā. Figuratiue Divinity is not fitte for rea­soning (or disputation); yet it may diue [...] ­sly be applyed to the vse of the Hearers Per A­nagogas, Allegorias, & Tropo­logias. by Mysticall, Allegoricall and M [...] ralyzing Interpretations, that one onely literall and Grammaticall sense [...] the holy Scripture neverthelesse remayning whole and entire.

Of the Playnenesse of the Scrip­ture, in respect of our selues, there a [...] also two reasons, the one of absolu [...] necessity, because indeed the Scripture is the onely meanes and Instrument o [...] Faith: for, whereas knowledge, Asse [...] and full assurance, are the first begin­nings and degrees of Faith: these thre [...] can by no meanes stand without the e­vident playnenes of the Scripture: the other is Exo­thesi. from a supposition of God Promises concerning the writing of h [...] Law in our hearts, and the spreading abroad, or clearenesse of the Doctrine o [...] the Gospell, Esai. 59.21. Ier. 31.31 of which promise there would be no accomplishment, vnlesse the holy Scriptures, which exhibite [Page 31] [...]to vs the summe of the Law, and that [...]ctrine were evidently playne in all [...]nges, which are necessary vnto sal­ [...]tion: but as there are degrees and [...]pediments from the flesh of the fee­ [...]g of this faith and promise, so are [...]ere of this playnenesse in the regene­ [...]te: whence it is, that neyther all [...]ings are cleare & perspicuous to each [...]rson alike, nor each thing to all per­ [...]ns equally; yet to all and singular per­ [...]ns sufficiently vnto saluation, accor­ [...]ing to the measure of Fayth and di­ [...]ne illumination.

The second meane of Instruction is [...]e Reading of the holy Scripture, [...]hich is necessary to all and singular [...]odly men: First, for the precept, se­ [...]ondly, for our salvation; thirdly, for [...]e edification of others: the conside­ [...]ation of the precept is declared in the [...]criptures two wayes, expressiuely Ioh. 1.39 A­ [...]alogically, and by consequence, be­ [...]ause in the Scripture, God spea­keth vnto all, therefore by the same [...]ight, the doctrine of the Scripture is [Page 32] common vnto all: also the end of th [...] Scripture is to be the power vnto salva­tion to every one that beleeveth, with many other arguments, which from the force of Consequēce may be drawn but whreas the point of our Salvation i [...] perfectly expressed in the scripture, the cōmon Edification of others commen­deth vnto vs the reading of the scripture as the study, diligence & duty of attay­ning the same: for sith we are bound to instruct others as in life: so also in doc­trine, wee needes must learne those thinges, in which we haue a rule both in life and doctrine written down most perfectly.

The third meane is Interpretation, whether it bee of publicke or private authority: the first beginning where­of is the holy Spirite: the manner is the truth, the rule is the Scripture: the vse is Charity: now the meanes which are Principall, are a continuall collation of the holy Scripture with Scripture: the consideration of the Es­sentiall pointes of a place, that is both [Page 33] of the intention of the Speaker, and of the nature of the Word spoken. The Analogy of Fayth, that all thinges bee expounded according to the truth of the Principles [...] in Divinity: but those which are secondary, are these; the practise of the Church, the decrees of the founder Councels, and the expositions of the Fathers; to all which so farre place is to be given, as they consent with the Scripture and A­nalogy of Fayth.

OF THE WORD OF GOD, The Part Confuting.

COncerning the truth of the Scrip­ture, we haue already spoken in an explication of the Definition, by cau­ses, Analytica by way of resolution: now for the truth thereof, wee will briefly speake against the obiections by an Ap­pendix (or Addition) of generall soluti­ons and distinctions, following the order and methode of the Causes alrea­dy declared.

the Part Confirmatiue. CHAP. III.

THe second Principle of holy Di­vinity is GOD: The second wee call it, not in the order of Nature; [Page 50] for nothing is before God; but of our better knowledge or vnderstanding, be­cause as the Scripture is the first Instru­ment of every healthfull knowledge, concerning God: so God is the first, and supreme Principle of the being of those things which serue to this know­ledge, on whom all thinges immedi­ately depend.

Now concerning God (whom to be, both nature and reason hath suffici­ently taught the naturall man to make him inexcusable, as also the Scripture and Faith hath sufficiently taught the Christian man to his salvation: Rom. 1.19.20.21. Ioh. 17.3.) we must know two things; first, what hee is, to witte, his Nature: secondly, who he is, that is his Attributes.

The Nature of God according to the manner of divine Revelation, and measure of our knowledge, may and should bee known two wayes: the one is of the Name, the other of the thing or definition, by which two, every knowledge touching any thing is wont to bee made playne or perfect.

Whatsoever is spoken of God, cer­taine it is that that thing is not God which is spoken of him, because hee is Ineffable (or vnable to be spoken of) yet sith a Name is the signification of that thing which might be comprehended as farre as might be: divers Names are at­tributed vnto God in the Scriptures, whereby the Nature of God is not so much expressed, as that thing which may bee knowne of vs concerning the same.

And all those are wont to be expressed and declared in a double manner, the one Negatiue, the other Affirmatiue or Positiue.

The Negatiue names which are gi­ven vnto God, as Incomprehensible, Infinite: remoue farre from him the im­perfections of the Creatures.

Those which are Affirmatiue, are ey­ther vttered Essentially, or Relatiuely, or by a Metaphor.

Essentially, whether it bee properly such as that proper and Essentiall name of God IEHOVA, and others equi­valent [Page 52] vnto the same, which cannot bee attributed, (no not Analogically) to any Creature: or commonly, which may indeede be applied to men, yet are meet for God, both for the manner of excel­lency, as God, King, good, wise, &c. as also by meane of the cause not depen­ding, as Creator, Redeemer, &c. all which are distinguished in God, not in respect of the Essence, but of the Ef­fects.

Those which are sayed to bee Re­latiue, are the names of the persons, of which there is no commeation, or con­fusion, but are severally proper to the severall persons, to witte, the Father, the Sonne, and the holy Ghost.

These are vtered Metaphorically, which are given to God, eyther after humane affection (or passion) as man, angrie, sleeping,, or else by a congruency and similitude, as a Lyon, a Stone, a River, &c.

From the consideration of the names of God, wee proceede to the explicati­on of the thing, or the description of [Page 53] God himselfe.

Now God is (as the Hebrewes most briefly define), IEHOVAH ELO­HIM, Exod. 6.2. & 3.13. the Lord God, that is, one Essence of three persons.

Of this discription there are two members, the one of the Essence, and the Vnity of the Essence: the other of the Persons and the Trinity of the persons, which two can neyther bee separated from the declaration of the divine Na­ture, nor ought to bee confounded in the same: for as there is an exceeding great and indivisible vnity of the divine Essence in the plurality of the persons: (for the Essence of the Father is the Es­sence of the Sonne and the holy Ghost:) so is there a reall and different Distin­ction of the persons in the vnity of Es­sence, (for to be the Father is not to be the Sonne or the holy Ghost.)

We discerne the vnity of the Essence two wayes: first by the verity of the Essence: secondly, by the manner of Vnity.

The Essence is that wherby God both [Page 54] is and existeth by himselfe and of him­selfe absolutely: for hee alone is that thing which is, and who is, that is, a being not leaning vpon any other.

The manner of vnity, is not of knit­ting together, nor of the generall, nor of the speciall, nor of consent, but of number, because there cannot be many Gods.

This manner of the vnity is pro­ved by three arguments, by the testi­monies of Scripture, both very many and evident, even of the olde and new Testament, Deut. 6.4 Esa. 44.6. 1. Tim. 2.5. 1. Cor. 8.4 by beginning, which as it is the first, so of necessity it ought to be but one: for two or more infinite be­ginnings are not granted by Essentiall perfection which the persons haue in com­mon, whole in them all, and whole in each one: for the whole Godhead is e­quall in it owne perfection Ioh. 5.26. Mat. 1.27..

Through this Identitie of Essence in the persons, or most single, and very one vnity, Christ is sayed to bee in the Father, and the Father in Christ, Iohn. 14 10. which thing of the Fathers is called an vnion of [Page 55] the persons.

This Essence which is one in num­ber and individuall, is improperly sayed to bee communicated from one person to another, whereas that of the Essence is an Essence of it selfe: and in respect of it, the three persons in the Godhead, are of themselues God: but most pro­perly it is sayed to bee common to the three persons, not as the vniversall to the things singular, not as the ac­cident to the Subiects, not as the cause to the Effects, not as the whole to the partes: Lastly, not as one thing to o­thers, but as the thing to his proper manners, which are in the thing, for the persons are the manners of subsisting or divine Essence; from which they are distinguished, not by the respect alone, nor by the reall distinction, but by the degree and manner of the thing.

The name therefore of persons which was vsed of the Fathers against Sabellius, as also the name both of Es­sence against Samosatenus and of both against the Arians, signifieth three [Page 56] thinges first the (Individuum) it selfe or singular thing subsisting, intelligible, incommunicable, and not sustayned of another: secondly, the very proper­tyes of every Individuum, by which they are distinguished from others, and which also the Schoolemen haue called Principia Individuantia: lastly, these both together, they are called subsi­sting Individua, together with theyr properties and the manners of being, because they signifie nothing else then the Essence subsist [...]ng in some one Indi­viduum, and by the property thereof severed and limitted.

These persons are three, the Father, the Sonne, and the holy Ghost, Esa. 63.7.8. Mat. 3.16.17. Ioh. 15.26. di­stinct, not by degree, state or dignity, but by order, number, and the manner of doing.

By Order, for the Father is the first person of himselfe, not of another, not in regard of Essence, but in regard of person existing, Ioh. 5.7. 1. Ioh. 6. the Sonne is the se­cond in respect of person, in deed, of the Father existing by eternall generation: [Page 57] of which as the truth is, Hyperphi­sica. supernaturall, so likewise is the manner vnspeakeable) but as touching his absolute Essence, he [...]s of himselfe, and God of himselfe, the holy Ghost is the third coeternally pro­ceeding and comming forth from the Father and the Sonne, in regard of per­son, but God of himselfe with the Fa­ther and the Sonne, in regarde of Es­sence.

By Number, for they are among themselues truly distinct, and every one by themselues, subsisting for the relati­ons of the persons, are incommutable, and incommunicable, the Father, the Sonne and the holy Ghost, which are not names of Essence, but of relations, and persons: and the properties which from thence flow, and come forth, di­stinguish the persons among themselus, to witte, paternity, or a not being begotten: a beeing begotten, and a proceeding, which are works, Ad intra, ad extra. from within, and divided, that is proper to every person incommunicably.

By the Manner of doing: for even [Page 58] in the workes, from without, which are Indivisible, the persons indeede worke the same thinges, but not after the same manner: the Father createth, the Sonne redeemeth, the holy Ghost inlighteneth: in respect of the cause & the effect, or absolute finishing equal­ly and inseparably; but in respect of the bound distinctly or severally.

These three persons are God, three in vnity vnconfusedly, and one in Tri­nity Indivisibly, that the Father is God all men confesse.

That the Sonne is God, three things do proue the equality of divine essence, with the Father, divine names, and the essentiall proper things of God.

The Equalitie, both Christ proveth Analogically by his workes, Ioh 5.18 and Paul layeth it downe expresly, Phil. 2.6 Col 2.9. as also ve­ry many places of the olde and new Te­stament Paralle­lorum. mutually compared together, doe confirme the same.

The Divine Names which are attri­buted vnto Christ, are all those which are sayed to bee of God essentially, whe­ther [Page 59] properly he be called IEHOVA, Esa. 43. or commonly hee be called GOD.

The Essential proper things of God which are attributed vnto Christ, are eyther divine Esa. 9.6 properties, as Eternity, Idiomata vniversall presence, omniscience, Apoc. 1.17. omnipotency, Mat. 28.20. or divine workes, as of Creation, Apoc. 2 23. Redemption, Phil. 3.21. Miracles, Io. 5.46. or divine worshippe, as Invocation, Faith Ep. 1.1.2.

That the holy Spirite is God, the selfe same course of Argumentes doth proue: the equality Christ prooveth, Mat. 8.2 the Divine Names, which are attri­buted vnto him, are both that proper name of IEHOVAH, Phi. 2.10 and the common of God and others, Ioh. 15 6 the same proper thinges are attributed vn­to him in the Scripture, whether they bee the very properties, as eternity, Act. 1.16 vniversall presence, 1. Cor. 3.16. Act. 4 24. Inscience, Heb. 9.14. om­nipotency, Rom. 8.9 or divine workes, as of cre­ation, Ioh. [...]4.26. of redemption, Heb. 3.7. of miracles Iob. [...]6 15. or divine worship. 1. Cor. 2.10. Rom. 1.5. Mat. 28.9.

And these three persons are one God, for although personally the Fa­ther [Page 60] be one; the Sonne be another, and the holy Ghost another person: yet Es­sencially the Father is not one thing, the Sonne another thing, and the holy Ghost another thing.

The truth and perfection of this both Vnity and distinction, is seene in the knowledge of the Attributes or pro­prieties both of the Essence and the persons.

We call the Proprieties of the per­sons, those Charac­teristica Idiomata. marking Idiomes, or li­miting Attributes, which comming from the persons, are not onely limi­ted in the persons, but also doe limi­te the persons, both in themselues & among themselues: for wee consider, as it were a double respect of those vn­to the persons, the one personall, the other Notionall, both in relation, but in a diverse manner and degree.

The Personall respect is in those properties, which together note indeed a Relation, yet especially according to the vse which they haue obtayned in the holy Scriptures, and among the Doc­tors [Page 61] of the Church, they note and point [...]ut the very subiects Hiposta­ses. or subsistings, as [...]re the names of the persons: the No­ [...]ionall respect is in those properties which are called Notions or Relations: [...]he vse of which is in relation alone, as [...]re the names of Generation, Nativity, procession.

The Properties of Essence wee call Attributes in God, Essentiall to God, whereby both the verity of the Es­sence clearely appeareth in it selfe, and is distinguished from others; yet so, that they really differ neyther from the Es­sence, nor among themselues: not from the Essence, because they are so in one Essence, as that they are the very Es­sence: for God is a simple working po­wer, not among themselues: for that which is in God is one, and from the first vnity, every difference and every number ought vtterly to bee farre a­way.

But because they differ neyther from the Essence, nor among them­selues, they are no meane qualities be­tweene [Page 62] power and act; but they are in God most inward, actuall, perpetuall, [...] from his forme & act essentiall: whence it is, that God is a substance without composition of matter and forme, with out quality good, true, iust, &c. without quality or bound, exceeding great and incomprehensible, without motion or action, without passion pittifull, with­out scituation of place most present, without time the first and the last, with­out habite or addition; the Lord of all thinges: for all the properties are affirmed of God Essentially, and that both formally, and in the abstract, be­cause of the individuall perfection of the Essence, as also subiectiuely, and in the concreate, because of the verity of God existing.

Of these properties some doe note out vnto vs the Essence, as it were a Priori, partly Negatiuely as Infini­tiues, and partly Affirmatiuely, as simplicity: some other as it were a Posteriori, and that partly Properly, as those thinges which are in GOD [Page 63] principally, and by themselues, as Power, Knowledge, Will: partly improperly, as those thinges which are spoken of God Metaphorically, or by way of translation, or according to the similitude of a humane passion, (or affection) as Loue, Anger, &c.

Those which are in God a Priori, are given to God one and onely accor­ding to his Essence, Action, and Vse: and they are sayed to be incommunica­ble, as Simplicity, Infinitiues.

Simplicity is in God altogether In­divisible and Absolute, admitting no either diversity or composition of parts, or accidents, neyther in himselfe, nor in the persons, nor in his workes: not in himselfe, because God is the same, that his Essence is, and his Essence is the same that the being of God is: Eph. 5.26. 1 Ioh. 1.7. for God is the principall, first, and pure acte, of whom all things are wrought, and by whom all thinges doe worke.

Not in the Persons, because the Essence is whole and the selfe same in them, as whole, and the selfe same [Page 64] abiding in euery one, whence we say, that the Father is in the Sonne, the Son in the Father, the holy Ghost in both, & each one in euery one: not in works, because the Essence, Will, and Action, are altogether the same thing: for as the Essence of God is naturally disposed, so it willeth, and doth: and againe, as it willeth and doth, so his Essence is dispo­sed. Neither do the Act, and the thing done differ in God, but they are the selfe-same thing, so as while one thing seemeth to be done by the Godhead, all things are together effected in one thing, and while many things, one thing is effected in many things.

By this simplicitie the exceeding great perfection of God is concluded: for that which is one, and most simple, is of all most sufficient and most content with himselfe: and therefore is both selfe sufficient for himselfe, from him­selfe, and in himselfe, to all things, and in all things: as also to others a paterne and cause of all perfection, Nature & grace.

Infinitnes in God, is not a magni­tude or multitude, which wee may not passe through, but an incomprehensi­ble power, or an incomprehensiblenes of an act, whereby he is neyther from without, nor from within finite, in himself every where whole, or most in­wardly in all things by his Essence and power.

For, by his Essence God is every where, Psa. 145.3. 1. Rin. 8.27. Ier. 23.23 or by speaking more properly, hee is every where it selfe: that is, that selfe same thing, which we call every where, being in every place without definition, dimention, or circumscription, in every time without changeablenes, whole in all thinges, whole in each thing, whole in himselfe: the manner of this Infi­nitnes is, that it be neyther multiplyed, norrarified, and that the Essence of God be not made diverse, but the same whole and one, that it be sayed to be present with all thinges, and with each thing, yet of none contayned: according to which manner wee say, that God is every where and no where: to witte, [Page 66] in that hee is contayned of none, hee is no where, but in that hee contayneth all things, he is every where.

By his power, God is every where, because by him this Vniver­sum. whole frame was both perfected, and is affected: yet so, that neyther by perfecting that power of God is weakened, for it is vnmeasura­ble and infinite, no time, no where fai­ling, nor by affecting doth suffer; for hee is God of power super-essentiall, not onely Superfi­cies. comprehending the outmost partes of all thinges, but also with it whole selfe, pearcing and passing tho­rough the depth of all things.

That which necessarily, and as it were by an Issuing forth Cōsecta­rium. followeth v­pon this Infinitenes, is immutability, & that which likewise followeth Immuta­bility, is Eternity, for hee which is In­finite, can neyther bee mooved nor changed, according to vtter and inner qualities, and whereas he hath in him­selfe, and from himselfe the fulnesse of perfection, I ac. 1.17 Mal. 3.6. Essence and Power, hee cannot bee extended, neyther concer­ning [Page 67] Essence, nor concerning worke: hee which is immutable, is not chan­ged into another nature, but pos­sesseth the same whole, neyther recey­ving, nor ever hereafter about to receyue, but without time hee is, that hee is, and that hee is not, hee never may be, & that is it which we call Psal. 90.2 Apoc. 1.8. eter­nall.

Those properties which being from that which is the latter, are in God, bee spoken indeed of God principally, and by themselues, but yet according to the proportion both of his Act, and vse in the Creatures, they are communi­cated vnto them, and are Ex con­creto. ioyntly vttered of them: these therefore are in God most inwardly according to beginning and vnmoueably, but in the Creatures Accidentally, by par­ticipation, and after a mooueable manner, as are these amongst the chiefest; Power, Knowledge, and Will.

Power in God is that, whereby he perfectly doth all things which he wil­leth [Page 68] and all thinges which hee can will, hee can perfectly doe, this is called ab­solute; that actuall, And both of them, are actiue.

Now God willeth by act, partly Internall and Eternall, which act is in God, eyther according to beginning, & limite, as the vnderstanding of God: or else it is indeede according to begin­ning in God, but according to limi­tation in another, as Providence, Pre­destination, and in respect of this Act, the actuall power in God is called Im­manēt (or abiding in) partly also by act externall and temporall, as Creation, Redemption, and in respect of this act, the actuall power in God is called Trā ­sient (or going forth.)

Hee can Will infinite thinges Mat. 3.9. as his being is Infinite, and so likewise hee can doe infinite thinges which are abso­lutely possible, and yet never shall bee determined to a certain order of things; he can then doe more thinges then hee doth, if hee will, yet he never will do them.

But as hee cannot will eyther things contrary, as evill, good, or thinges contradictory, as to be, and not to be; so can he not do, eyther contrary things which in a nature most simple and in­commutable cannot subsist, or thinges contradictory, which in the Essence of God, voide of all falshood, and in truth most absolute and perfect, haue no place; yet not to bee able to doe these thinges is a token of power: for hee is exceeding able, who enioyeth a constant and vnchangeable power, and by no meanes departeth from that very thing which is one: for it is a point of infirmity to bee able to doe things op­posite, and the propertie of one that is altogether powerfull, is to abide and persist in the best thing.

Knowledge in God is that, whereby he knoweth both himselfe, in himselfe, and out of himselfe, all and singular thinges by himselfe, by an indivisible and immutable act: for God alone knoweth and vnderstandeth himselfe, Mat. 11.27. by a most inward and perfect Act, he [Page 70] being infinite comprehendeth himse [...]fe being infinite, infinitely, and yet while by vnderstanding himselfe, he compre­hendeth himselfe, the vnderstanding of God whereby hee comprehendeth, is not one, and that which he compre­hendeth another: for to bee, to vnder­stand, to comprehend, are reciprocated (or made to haue recourse each one to the other.)

Hee knoweth also out of himselfe, all thinges, and each thing, in a common and distinct knowledge, Heb. 4.13. of the mat­ter, of the forme, and of both their Accidentes, even of good and badde thinges: but hee knoweth indeede the good thinges by himselfe, the evill by the good opposite thereunto.

Yet hee knoweth both himselfe and other thinges by an indivisible act, in that by one act of vnderstanding and a whole looking on at once, hee com­prehendeth the vniversall distance of thinges, both locall and temporall, possessing all thinges at once, and al­wayes which with vs by times are vn­foulded: [Page 71] and this indivisible and present knowledge of God is vnchangeable, as well of things contingent, as of thinges neecessary, laying the condition of cō ­tingency on thinges contingent, as also the law of necessity on thinges ne­cessary.

Will in God, is that whereby God freely and vnchangeably willeth his owne glory, as the end, and all other thinges as the meanes vnto this end, this will, for that it is of the end, and of the meanes is the first and supreme cause of thinges, comprehending with all other causes in it selfe, and subordai­ning them to that first cause.

And albeit there is but one will in one Essence, yet by reason of the Obiectes and Effectes of good and e­vill thinges, wee distinguish the same into Benepla­citum & placitum. good Pleasure and Plea­sure, for in respect of the good Ef­fectes whereof God chiefly and by himselfe, entendeth the ende and meanes, wee tearme that Will his good pleasure, Eph. 1.5. but in respect of [Page 72] the evill effectes in which GOD indeed chiefly and by himself intendeth the end, yet not the meanes themselues but for the end, wee call it his plea­sure. 1 Cor. 10.5..

This will of pleasure, and good plea­sure in God is vnchangeable, that it can neyther be deceyved nor deceiue: not bee deceyved, in respect of that secret will, according to which God foreknew, determined, and willed all things from eternall Rom. 9.19. Esa. 46.10..

Not deceiue, in respect of that re­vealed will: according to which God hath communicated the knowledge & revelation of that eternall will, as much as is necessary for our salvation.

OF GOD AND THE AT­tributes of GOD, the Part CONFVTING.

OF PREDESTINATION, The Part Confuting.

Distinctions for the matter.

For the FORME.

The Part Confirming. CHAP. III.

THat sorte of Divine Actions im­manent, wee haue already de­clared in the doctrine concerning Predestination: now by order wee passe to Gods actions externall.

Of these, according to the double obiect, there ought distinctly to be had a double respect, and notice: for those divine actions, which passe o­ver vnto the Creatures, doe eyther be­long to this common nature, the com­mon [Page 99] beginning of things naturall: or to speciall grace, the speciall beginning of thinges supernaturall, vnto the com­munion whereof, Man is to bee ad­vanced.

Those which concerne Nature, men distinctly consider to be eyther that first beginning (or springing vp) as it is In fieri. in the doing (or making:) or the conserva­tion of the same, as In sacto. it was already done (or made): that wee are wont to expresse by the name of Creation, but this, by the name of Providence.

The Worke of Creation is known of vs two wayes; the one common accor­ding to the common consideration of all thinges which were created, even as the generall, and every speciall of them haue their proper conditions in nature, which were effected, since that first v­niversall beginning in the very time of Creation: the other particular, accor­ding as there is a singular respect, and expresse marke of the same: the first ma­ner properly belongeth to Divinity, the second, to the science of thinges Na­turall.

Creation therefore Theologically, is the first bringing foorth of Nature, and of thinges in nature done (or made) by God in the beginning of time, and fi­nished in the space of six dayes, vnto his owne glory, and the salvation of the Elect.

The Cause Efficient of Creation is God: for the thinges created were not by one vnderstanding conceyved, and by another procreated, as the Valentini­ans thought; not by another Nature, which Cerinthus calleth one while, the Wombe; another while, the Generall Worke, not by the Angels, as the Sy­monians deemed: not by their peculi­ar spirites, called Daemones, as the Phi­losophers: Lastly, not by Fortune, as Epicures; but by God they were pro­duced and disposed: Psal. 33.9. Esa. 40.28. which beside the Scripture, eyther the distinct wor­kings of the three persons, or the nature or maner of the Creation, or lastly, the manner of beginning doth con­vince.

The persons working in the Cre­ation are, as the Causes: first, the Primordiall Cause is the Father, Act. 17.24. the working cause is the Sonne, Col. 1.16 Ioh. 1.3. and the perfecting (or finishing) cause is the ho­ly Ghost Gen. 1.2. Psal. 33.6..

The manner of Creation is two-folde; the one by the bringing forth of things, the other; by the most wise set­ting of them in order, Iob. 9.8. Esa. 40.22 both of them is from God, eyther immediately or medi­ately. The consideration of beginning is, that it should loue singularity; and there can bee no vniversall first thing, vnlesse it bee one, neyther one vnlesse it be God.

The matter of Creation ought to bee distinguished two wayes, according as there is one creation primary & immedi­ate, & another secondary, and mediate.

There was no primary matter of crea­tion, neyther with God coeternal, nor of God existent, or as a materiall cause put or spread vnder the work of this creatiō: for God gaue not immediately the be­ginning of nature by nature, but by him­selfe: [Page 102] & for that he is of infinit power: he necessarily excludeth all matter; wher­fore out of nothing, as it were the bound, God brought forth Psal. 33 9. Rom. 4.17 Heb. 11.3. nature by his owne power.

Of the second and mediate Crea­tion, the matter is two-fold: the first, and that which springeth from the first.

Of the first matter there is a double knowledge: the first in the purenesse of it owne nature absolutely, and by it selfe: the other with a respect vnto o­ther thinges, as the beginning & first subiect, of which thinges are made and consist. In both notions it is descri­bed of Moses; first, as touching the substance, in that it is partly earthly, & partly watery; for herevnto tend the names of earth and water: Secondly, as touching the quantity, in that it is a Jngens moles. huge heape, and yet not onely a Plasma rationis. worke of manner (or fashion) but in very deed, a Being layde (or spreade) vnder all thinges: Thirdly, as touch­ing the quality, in that it was darke, & obscure, which the Spirite of God lay [Page 103] vpon Gen. 1.1.2. &c..

The matter of the Secondary crea­tion, to witte, being that, which of the first sprung, is wont to be shewed by the Name of Nature by the Philoso­phers, as by the names of heaven and earth in the scriptures. Psa. 124 8. & 134.3. Esa. 37.16..

For of the thinges drawne forth of that first matter, there are two sortes plainely differing between themselues, although Analogically, they are refer­red to the common respect of one kind: for some are Compound, Elementall, and Materiall in this world, which are manifested by the name of Earth: o­ther some are Simple and Immateriall, aboue this world, in the heavenly pla­ces, by God set in order, which are made knowne by the Name of Hea­ven.

By the manner of them a two-folde Nature is made: to witte, an Inferior, and Superior: the one is considered in this vniversalnesse of thinges naturall, in which man also is: the other in the vniversality of thinges, put aboue the [Page 104] nature of this world, in which also are the Angels: the truth and manner of both may more conveniently be con­cluded by the forme of Creation.

The Forme of Creation, to wit, of that which is Primary, is both that hidden force of divine Power, put into that first matter, according to the being and conditions of the same: as also the Externall, Immediate, and instant bringing forth of the matter, & the state thereof, without shape and order: But, of that which is Se­condary, the Forme Internall, is that common and hidden nature of the whole frame, which God hath imprin­ted into all thinges after a common meane and manner: but the externall, whereof speech is here, is that powerfull bringing forth of all thinges, out of the first matter in the beginning of time, by the space of sixe dayes; as also the most godly disposing of the same, both in themselues, and among them­selues Gen. 1. per totum caput..

Now the truth of this bringing [Page 105] forth, and disposing is two wayes dis­cerned, according as the Nature of the thinges brought forth and disposed, is two-fold: the one is Inferior, or ele­mentall & materiall: the other, superior, simple and Immateriall Heb. 1.10..

Of this Inferior Nature, there are two parts; Elementall, and Ethereall.

The Elementall part, is of bodies, by their Nature, subiect to change, below the Region of the skie, whether they be simple or compound.

The Simple Bodies are the Ele­ments, the beginnings of things com­pound, which in a most godly & most convenient order were at first created Ge. 1. to v. 10.. The compound bodies were cōpounded eyther of two elements, or of three only, or of all the fower: those are called im­perfectly, these, perfectly, mingled. Of these, some are without life, some having life; those which haue life, are eyther onely growing as Plants, 1 Gen 1.11.12.13. or growing & feeling, as the brute beasts: Gen. [...].20 21. or lastly, growing, sensible & reasonable, as man Gen. 1 28 of whome wee shall speake, in the [Page 106] third booke of this Institution.

Of the part of this Inferior and E­theriall Nature, there are two sorts of Orbes (or Spheres) with starres, and without starres.

Those with starres, are both the moueable Firmament every way shi­ning, with the thicker partes of the Spheeres, as also the skie of the Pla­nets, contayning in compasse thereof seaven Orbes Gen. 14.15.16..

Those without starres, are both the Superior Orbe, or the Primum mobile, which turneth about in compasse all the Inferior partes, as also the inferior Orbe which is in the ayrie skie.

Of the superior or super-celestial na­ture, there are two partes, the one contayning, which Empireum, the first and vnmoveable, in Scripture called the Act. 1.11 Eph. 4.10. 2 Chr. 16.14. Heaven of Heavens: the other contayned, which besides the blessed Soules, of whome wee will speake about the end of this Institution, are the Angels: of whome in the Scriptures, a description is expressed, both in a ge­nerall [Page 107] and particular manner.

In a generall manner, as touching their Essence: for they are things tru­ly subsisting, or Psa. 104.4. spirituall substances incorporal & indivisible; as touching the properties of their Essence, Inter­nall, they are indued with vnderstan­ding and will, and according to theyr owne naturall perfection, being oppo­site to thinges corporate, they are simple substances: but externall, in propriety of nature finite, in place de­finite, the Administers of God their Creator Heb. 1. v, vlt. 1. Ring 22 20..

By a particular manner, they are discerned, eyther as they are good, or else as they are evill.

Good, who continued, and were confirmed Mat. 18.10. & 2 [...].30. vnchangeably in their na­turall dignity, wherein they were created by the speciall grace of the Creator, whose worke and office is to serue God, and men after God, eyther immediately in respect of their owne nature, Mar. 6.10 Psal. 103.20.21. or mediately by dispensation of the assumption of bodies, eyther [Page 108] Gen. 13.2.4. Heb. 13.2. Mat. 28.3.humane, or fiery Es [...] 6.2. Ezec 1. [...]. 2 Kin. [...]..

But evill, who from that their naturall dignity, freely & malitiously fell: whose worke is, being proper and voluntary, both to worke evill of themselues, in themselues, and by themselues, as also to tempt, and induce other to the wor­king of the same: Io. 8.4 Iud. ver 6. Iob. 1.11 1. Pet. 6.8 but being improper and not voluntary, it is to serue God, & to restraine and yeelde all their po­wer, whether illuding, or lying, or actiue, and effectuall, vnto his own will, so, as they can vse the same, neyther o­therwise, nor to any other end, then God most wisely hath decreed 1. Kin 22 20. Iob. 16. & 2.1..

The End of Creation is two-fold, the furthest & highest, is the glory of God the worker, in his goodnes, wisedom, & power: for the faculty (or vertue) put n [...]o the things commendeth: Ge 1.31. Psal. 0 [...].24. Prou. 16.4 his goodnes, the order of them his wise­dom, & the maner of both his power: the neerest end is of the worke, Gen. 1.28. Psal. 8.7. Heb. 2.7.8. that all thinges by their vses should serue for the Salvation of the Elect.

Of CREATION, the Part Confuting.

The Part Confirming. CHAP. IIII.

ANd this is the beginning, both Primary & Secondary, of things created acording to their nature: now followeth the powerfull cō ­servation of the same, and the most wise ordering of them vnto their end, which by the vse of the Scripture, and the Doc­tors [Page 113] of the Church, we call Providence.

Now, whereas a double part of this Providence is wont to bee discerned, and distinguished: the one of decree, according to the eternall fore-know­ledge, and fore-appointment of all thinges in God: the other of Executi­on, according to the externall Admini­stration of the same in time: and wher­as also the consideration of the former properly pertayneth to Predestination; which is a kind of Gods operations Im­manent: wee in respect of this latter, doe here consider, and treate of Provi­dence, properly so called.

This Providence then is an outward and temporall action of God, whereby he keepeth all and several things, which are; and disposeth [...]ll, & several things which are done, to that end, which hee hath determined according to the liber­ty of his will, and that to the end, hee might in all, and severall things be glo­rified.

The Efficient Cause of this Providence or governement is the same, which is of [Page 114] Creation, sith the one, and the self fame beginning is of both: from & by which all things proceed & are conserved, to witte, God the Father, Sonne, and holy Ghost Psal. 32.13.15. & 139.78. Ioh. 12.34..

The Father, or the loue, and goodnes of the Father, is the first beginning cause. The Sonne, in that he is the wise­dom, and word is the working causes.

The holy Ghost, in that hee is the vertue and power of the Father, and the Sonne, is the finishing cause.

The nature of God teacheth this, whose presence, power, & operation, the scrip­ture cōmendeth in both works: Psal. 9 4.8. Mat. 10.29. Ier. 10.23. Prou. 6.19 Esa. 45.7. cōmon Nature testifyeth it, which as the commō Instrument of God being stirred by that vniversall beginning, stirreth, and being moved, moveth it selfe, and al things ac­cording to it selfe. Our nature together witnesseth and feeleth it, because as in himselfe we haue our being, so in him­selfe also, we liue and are moved. Act. 17.28.

And the operatiōs of this efficient cause are according to degrees distinguished; now they are distinguished by a three­folde [Page 115] order & maner. The first is of Con­servation: the second of Governing: The third of Ordayning to the end: of which more at large in the formall cause of providence. The Matter, about which Providence is imployed, according to the twofold consideration of the things which are subiect vnto it may be distin­guished two wayes: one way in respect of those things which are, another way in respect of those things which are don, for after both wayes & respects, all and severall things are ruled by Gods provi­dēce. The things which are, ought three wayes to be distinguished, first, accor­ding to their nature: secondly, according to their Accidents: thirdly, according to their vse. Of the nature of things, whe­ther it be that superior, or inferior, wherof wee treated in the place of creation, there is a double knowledge: the one common, and according to their natural form or kind: the other singular, & acor­ding to the Indivi­dua. things thēselues, as they are indivisible. The Accidents, whatsoever they are, are either of common nature in [Page 116] its beginning & perfection, or of singu­lar nature in the defect and condition thereof, Agnata. besides the course of nature.

Of things according to their vse, there is a twofold distinction: for eyther they are the ends, or the means vnto the end: but the ends are, some furthest off, and some intermediate vnto the same: the meanes are severally known two waies: first, after the manner of doing: for some are ordinary, some extraordinary, and both ordained to their proper ends: Secondly, by the quality, and essentiall condition of them: for some are necessa­ry, and some contingent.

Of those which are necessary, there are two kinds: for some are by themselues absolutely necessary, by a necessity of the Consequent, as they call it; and some by the cause from a Ex Hypo­thesi. Supposition by necessity of the Consequence.

Those which are absolutely necessa­ry, when we treate of things created, we distinguish by two degrees. The first is in the first and common beginning of na­ture; first by themselues, and by all [Page 117] things necessary, as when wee say, that twice two is foure, which vnchangea­bly, and by an infallible necessity are true. The other degree of necessity is from nature, out of it owne inward be­ginning, whether materiall, as when we say, that every thing compounded of contraries, must necessarily perish; or Formal, as when we say, that the fire ne­cessarily burneth.

Those, which are necessary by sup­position, or by necessity of condition, or consequence, doe put one a necessity, eyther from the inward beginning, or from the outward, or from both toge­ther. Thinges contingent are those, which may be, or not be; such as pro­perly happen to every Individuum (or singular thing): for the power is the matter, which is capable of things pos­sible (or contingent,) and the matter is of every singular thing, and of every In­dividuum, which are limitted in their owne matter.

And this is the maner of those things which are: now those things, which are [Page 118] don or the actiōs, are distinguished two wayes, by their beginnings and qualities; By their beginnings, because some actiōs are from a common beginning, and ar [...] called Naturall, which eyther nature by it selfe effecteth, neyther is the action of will required for the same, as to liue, to quicken, &c. or effecteth them wit [...] the action of naturall will, as to eate, drinke, &c. other some are from a singu­lar beginning, and are called Volunta­ry, which our will Intellectiue effec­teth, not led by the instinct of nature, but by the rule of reason, whether by advise or deliberation, from which is the will electiue, or by an vnadvised motion, Ʋoluntas per causam. from which is the Will by a cause.

By the qualities, because som are good some evill: that which is the goodnes, or evilnes of actiōs is discerned both by their own cōmon condition, according to the beginnings in actions natural, and by a singular manner, according to thei [...] speciall kinde, and circumstances in actions voluntary: and all, and eve­ry one of these, as well those which [Page 119] are, as those which are done, bee sub­iect to Gods Providence, by wayes both common and singular, as in the ex­plication of the cause ensuing shall bee declared.

The Forme of Gods Providence, is that perpetuall Act of directing all and singular things vnto their proper ends: which act ought two wayes to be con­sidered and discerned, to witte, com­mon and singular; by the one, accor­ding to the divers degrees of that act of Gods providence, by the other, accor­ding to the singular nature and condi­tion of the subiects vpon which it wor­keth.

The Act of Gods providence is generaly discerned by three degrees, the declaration whereof is very necessary, for the vnderstanding of this doctrine.

The first degree is of Conservation, whereby all and severall thinges are ordinarily sustayned in the same state of Nature, and naturall properties, in which they were created.

This conservation according to the [Page 120] distinction of things, which either are, or are done, is both of Existence, and of power.

The conservation of Existence, is the continuance of the substance of things, which had their being by creation, whe­ther they be of a whole speciall kind, or of any Individuum Psa.. 19.12. & 104 19.20. &c..

The conservation of Power is, where­by God sustayneth and moveth the pro­per powers of every Creature, which pertayne to the operations and perfecti­ons thereof, by a singular Iob. 14.4 Heb. 9.27. Psal. 134.2.3. beginning which in thinges involuntary, is a sin­gular nature; in things voluntary is wil.

Both of them is from God, as from the vniversall beginning, on whome the beginnings, both common and sin­gular, of thinges and actions doe de­pend. In which dependency two things are to bee noted; the one is that the same first beginning of the conservation of things doe so worke in the inferiour beginnings, that it detracteth nothing from them, but ordinarily leaveth their Actions perfect: for God so orde­reth [Page 121] all thinges, which hee hath crea­ted, that hee suffereth them also to ex­ercise and doe their owne proper moti­ons: The other is, that, that first be­ginning worketh by those which are in­ferior, after the manner of those Infe­riour: for as oft as many causes Coor­dinate (or together ordained) doe befal; the last effect followeth not the first cause, by necessity or contingence, but the neerest cause: Hence is that tearm, Fate (or Destiny) natural, so termed by Christians, which is a course and order of naturall causes, depending vpon the first cause; which vnlesse they be hinde­red by the same, of their owne power, & nature bring forth the same effect.

The second degree is of Governing, whereby God, in whose power is su­preme authority, disposeth of al things, consisting in his own power, ruling the same according to the liberty of his owne will.

Of this Governing, there is a three­fold consideration; the one consisting in Commanding, the other in Doing: [Page 122] the third in not Doing, which they cal Permitting: the first verily is of Do­ctrine and Right, and therfore not pro­per to this place, the other two, proper­ly respect the action of Gods providēce the Action therefore of God gover­ning is two-fold; the one performing, the other permitting.

The Action performing is that, which of the Grecians is called (Fore-Knowledge, according to good pleasure) whereby God effectually per­formeth in all and severall things, that which belongeth to his owne worke: Now hee performeth whatsoever is good in Nature, both common and particular, as the vniversall beginning of Nature.

The Action permitting is that which of the Grecians is tearmed (Foreknow­ledge according to permission,) wher­by God forbiddeth not the Actions of others; but permitteth to the will of the doer, the manner of them: Of this Permission, there are in the Scripture two kindes: the one is of [Page 123] (a permission,) Simple, and Abso­ [...]ute, when GOD permitteth sim­ply that, which hee might simply, and immediately hinder; as when hee permitted Adam to fall: the o­ther Ex Hypo­thesi. by Supposition; when God af­ter a humane manner tempereth his permissions, according to the condi­tion of men: such permissions as these, are very many in the Olde Testa­ment: both are in God from his owne will, and are moved to the end, which the will of God hath fore-ap­pointed.

The thirde Degree of GODS Providence, is of ordayning, where­by God by his admirable Wisedome bringeth all thinges, though most out of order, vnto their due order, and proper Ende.

In this ordayning, three thinges concurre, the appointment of the End, the disposing of the meanes vn­to the end, and the directing of the meanes disposed.

The appointment of the End: be­cause [Page 124] God limitteth as all Subiect [...] with their formes; so the motions of the forms with their ends, whether pro­per or nerest, which are of things accor­ding to their own nature: or that last, or furthest end, which is aboue nature, to witte, Gods glory, to which all thinges tend by Gods ordayning.

This supreme end of thinges, though according to perfection signified, it be one onely: yet according to the man­ner of signifying; which manner is from the obiects, it is two-fold: his most po­werfull Iustice, and Grace, which in God haue the respect of chiefest good.

Vnto this double End, there is a dou­ble disposing of the meanes, according as there is fitly laied down by the school­men, a double intent of God the dispo­ser: the one by it selfe, chiefly, or first intended; because aswell it selfe, as all things vnto it selfe are intended: the o­ther by it selfe intended, but not chiefly or first: because it selfe indeed is inten­ded, but not all thinges therevnto: the intent, after the first way, is Gods [Page 125] [...]race; after the second, Gods iustice.

The directing of the means disposed, [...]s an effectuall bringing of them along [...]nto the end, by the knowne meanes of Gods wisedome, whether revealed or [...]idden: now this directing of the means [...] eyther by it selfe, or by accident.

And this is the manner of generall providence; which being layed downe, [...]here is a more easie way and method, [...]nto the particular meanes thereof, ac­cording to the particular nature of the Subiects.

For first of all the nature of thinges, whether generall or particular, is subiect [...]o Gods providence, according to al the meanes both of appointment, gover­ning and ordayning: Mat. 10.29.30. Luc. 12.6.7. Pro. 16, 33 for the appoint­ment, governing and ordayning of things naturall, so faree extend them­selues, as the Causali­tas. causing of the first agent extendeth it selfe: now it extendeth it selfe as farre, as vnto all Entia. beings, not only as touching the beings of speciall kindes, but also as touching the Indivi­dua. par­ticular thinges themselues: neyther [Page 126] onely as touching the beginnings of things incorruptible, but also of things corruptible.

Secondly, the Accidents of Na­ture, whatsoever they are, which are of common Nature in their own per­fection, are subiect to Gods Provi­dence, after the manners already re­membred; but those which are of particular Nature in their defect, are subiect to Gods Providence, after the manner of Governing, and Orday­ning Gen. 37.28. Iob. 1.21. Esa. 10.5.6. &c. Act. 2.23. Rom. 8.28.

Thirdly, all ends of things what­soever, whether meane or supreame, are appointed, governed, and orday­ned of God.

Fourthly, those which are meanes, whether they bee ordinary, or extra­ordinary, the first cause vseth even them, according to their owne Na­ture, by appointing, governing, and ordayning them.

Fiftly, concerning things necessary, and contingent, (that we may see there­into, and in few wordes expound the [Page 127] more difficult points therof) three things are to be noted.

First, that the Nature and naturall properties of things, as they be, are from God, and that therefore according to the maner which God hath put into things, they are subiect to Gods providence. Iob. 10 10.11. Exod. 15 26. Ps. 105.17 And thus stands the maner & nature of things, that some be necessary, some contingent; those, (the order whereof betweene the Cause and the Effect, is vnchangeable) eyther absolutely by themselues, and of their owne Nature, or by Supposition and relation to the Causes proposed; which neverthelesse, may eyther not be, or be changed: these, the order whereof, is mutable into both partes, of it owne nature indefinite, such as are the things of nature, or thinges particular, which haue the conditions of mutability, and contingency infolded among themselues, & in themselues.

Secondly, that it is an effect of Gods providence, that any thing happeneth by what manner soever, whether contin­gently, or necessarily: and therefore [Page 128] that falleth out necessarily, which Gods providence hath disposed to fall out ne­cessarily; and that commeth to passe contingently, because such is the reason (or manner) of Gods providence: hence God being the vniversall beginning, ey­ther mediately or immediately causeth that the things stand both wayes, and that out of causes necessary, or contin­gent, Effects and Events necessary, and contingent are produced.

Thirdly, of what soever things, there is a contingency; of these there is also a necessity by supposition: and therfore nothing is so contingent, which may not two wayes be necessary by suppo­sition: one way in it owne existence: for what was to be contingent, the same frō whence it proceeded, must needs pre­sētly haue, or formerly had a being. The other way by the determined decree, & foreknowledge of God: in respect wher­of, all thinges come to passe infallibly▪ but to speake properly, it is one thing that somewhat falleth out contingently; another thing necessarily, and another [Page 129] thing infallibly: the first, and the se­cond inferre the order of the Effect vnto the Cause: but the third is more common then both; because thinges both contingent and necessary come to passe infallibly; yet those, contingently, these necessarily.

These things layed down, it is ma­nifest, that all things both necessary, and contingent, are every way subiect to Gods Providence. 1. of Conservation, because both haue being and power frō God. 2. of Governing; for of both, God disposeth according to the liber­ty of his will, whether effecting, or per­mitting. 3. of Ordayning, because God also hath prescribed an end vnto them, according to their Nature, and d [...]sposeth them, as meanes wisely, and bringeth them vnto the same power­fully.

Sixtly, as concerning Actions Naturall, and Voluntary: it is to be noted, that three beginnings of actions must be considered, and proportional­ly distinguished: the one Vniversall, is [Page 130] God, the other Generall, is Nature: the third Particular: and is eyther a Natu­rall Inclination, or Instinct, or Will Electiue.

Of these beginnings, there are par­ticular properties: the vniversall be­ginning is finite; the Generall is desi­ning; the particular is defined in his Subiects: the first is from it selfe, and to it selfe: the second hath a relation vnto God, the third vnto both.

Whence it commeth to passe, that those actions, which are from the par­ticular beginning mediately; are from God, by the generall beginning: but those which are from the generall be­ginning, are from God immediately.

Here it is evident, that all actions, whether naturall or voluntary, are sub­iect to Gods Providence: first, by way of Conservation: for God conserveth the Natures of thinges, and the liber­ty of will which hee hath given man: Secondly, by way of governing: be­cause God, as hee is an vniversall be­ginning, effectually moveth all other [Page 131] beginnings, to doe (or worke:) thirdly, by way of ordayning: because he brin­geth and directeth all actions vnto the end, which hee hath fore-appointed to them, whether Naturall, or Volun­tary. Psal. 139.3.

The last thing remayneth concer­ning good and bad actions: and that the manner and efficacy of Gods pro­viden [...]e in evill actions (for of the good there is no difficulty) might accor­ding to the degrees thereof, the better be knowne, two things are to be pre­mised.

One is, that according to the diffe­rence of the beginnings, whereof wee haue aboue spoken, the one, & the selfe same action is both good & evill; good as touching the generall, as it is from God and common Nature: for both God and Nature of themselues, doe al­wayes bring forth good actions: evil, according to the particular respect in man, as hee is corrupt: for every vi­tious act taketh the necessity of the vice, from the neerest cause, which is the will [Page 132] of the offender: whence is that of the Schoolemen, Principa­litatem Causalita­tis omnis in peccato, consistere, penes vo­luntatem, quae impe­rat actum that the chiefty of eve­ry procurement in sinne consisteth in the power of the Will, which cōmands the Act.

The other is, that in every Action, three thinges are to bee discerned, and distinguished; the Nature, the Sub­iect, & the Accidentall quality of them both.

The Nature is from the Creator, which gaue it, and moveth the begin­nings of naturall properties and acti­ons.

The Subiect is the moving of the Action, which is according to nature, in respect whereof, every sinne is said to bee in God, subjectiuely.

The Quality is the Accident of Nature, and of the Subiect being good indeed, according to grace, but evill, according to the corruption that grow­eth in nature, and in the Subiect, which infecteth man; and those things, which are of man, with a bodily and effectual taynt (or strayne:) whence the will, [Page 133] which is the inward beginning of acti­ons, infuseth the force of that corrup­tion into the actions immediately.

These things layed downe, it is to bee marked, that Providence also in e­vill actions worketh by all the wayes & and degrees. Esa. 45.7 Lam. 3.37 Am. 3.6.

In the way & degree of Conserva­tion: for it hath put into man both the beginning of Nature, which by it selfe by a naturall necessity is limitted; as also the beginning of actions, which is the will, that by it owne power li­mitteth her motions, and freely incli­neth them vnto whatsoeuer actions vn­determined: againe, it sustayneth the will, as it moveth the things of nature, by a common beginning, and the acti­ons naturall and voluntary, by a parti­cular beginning.

By way and degree of Governing: for first, God bringeth to passe effectu­ally the worke, that is evill, as farre foorth, as it hath a respect of good; & chiefly, it hath that, both because it is in good, subiectiuely, & because it is [Page 134] vnto good reduciuely: Secondly, God remitteth the sinne, and prescribeth a bound vnto it, according to the liberty of his will. Pro. 16.9. Thirdly, hee permitteth evill things, not that he alloweth them, but that it is no evill, to permit evils: for, sith hee which permitteth, hath power to forbid without any obligati­on, as also he, to whome it is permit­ted, hath power to doe without any compulsion: the Will in both parties is voluntary; in the former, without fault, in the latter without excuse.

In the way and degree of ordayning: for God ordayneth the events of sinnes vnto good, Rom. 8.28. eyther morall (that is of punishment, and chastisement:) or Su­pernaturall, (that is, of his glory in Iu­stice, and mercy:) Rom. 5.20. & 11.33. wherby it is cleare, that for a thing to haue being, to doe, and to bee ordayned; it is good: but for the same to bee evill, to doe evill, and to bee carried vnto evill, it is euil; that God effecth, but this God suffe­reth to bee effected by the creature: & this is the formall cause of providence.

The end of Providence, which may easily bee gathered from the thinges a­fore-going, is the glory of God con­ioyned with the salvation of the Elect. Mat. 6.26.

OF PROVIDENCE, The Part Confutatiue.

The Places of Scripture, which are wont to bee wrested against the truth of this Doctrine of Providence, are for the most part these.

The Part Confirmatiue. CHAP. VI.

THe neerest singular and determi­nate beginning of our Redemp­tion is Christ; as hee is God and [Page 146] man; because, by him, Man was to be redeemed, in whome our redemption was from everlasting Predestinated: by him againe to be restored, by whom at first he was created: in him he ought to bee made partaker of the loue of God, who was the Sonne of loue, (or the beloved Sonne:) and at last in him, to obtayne the right of Sonnes or ad­option; who, by Nature was the Sonne and heyre of God from everlasting.

Christ therfore, being God and man, is (as the scripture most briefly defineth) the Worde made flesh, or God made manifest in the flesh: that is a person, in whose singularity two Natures, (the properties thereof remayning whole,) are vnited for the Redemption of man­kind.

For the explication of this Defini­tion; we must consider of three things in order.

First, of the Natures, and the necessi­ty, verity and actions thereof.

Secondly, of the Subject of the Na­tures, or of the person, and of both the [Page 147] Vnity, and the operation thereof.

Thirdly, of the Hypostaticall vnion of the Natures, and of the manner, foundation, power, and efficacy thereof.

As concerning the Natures, where­as Nature is an outward beginning, making the thing it selfe, and distingui­shing it from other things; we acknow­ledge two such natures in Christ, accor­ding to the Scripture, Divine, and Hu­mane: both in themselues, and in their properties distinct: Rom. 9 1 1. Ioh. 5.20. Phil. 2.6. the one from e­verlasting, immutable, immortall, im­passible: the other in time conceyved, and borne, mutable, mortall, passi­ble.

Both are Indivisibly necessary for the redemption of mankind, or the dis­pensation of the office of a Mediator: the divine (Nature) that hee might sa­tisfie God; that the satisfaction might bee proportionable to our debt; that an Infinite good might helpe an Infinite evill, by overcomming death, and by vndergoing both the heavines of sinne, [Page 148] and the infinitenesse of Gods judge­ment: Adde further, that whereas the arbitrement betweene God and man, is aboue the humanity; because no man can bee a chiefe and supreme messen­ger of divine thinges; but God by his God-head; because no working aboue nature; such as is a sufficient Inter­cession with God, is of (or from nature,) because no beginning, but of the God­head it selfe, can bee the beginning of that satisfaction, which may stand be­fore God; it must needes bee, that ac­cording to the divine nature in his per­son, hee tooke on him, all the partes of Mediation, (or Mediatorship.)

But the humane, that being man, hee might according to the Law, satisfie Gods justice, that hee might sufficiently suffer for the accomplishment of the worke of satisfaction, both by obeying, made vnder the law, and by dying, made a curse according to the Law; that in all thinges being like vnto his bre­thren, sinne excepted, hee might bee a faithfull, and vniversall high Priest in [Page 149] those thinges, which are to bee perfor­med before God, to purge the sinnes of the people. He. 2.17

Now, the divine Nature of Christ (that wee may in few wordes speake touching the verity of those Natures,) is that, whereby hee obtayneth the same Essence with the Father, and the holy Ghost: albeit, both according to his person, whereby hee is distingui­shed to bee the Sonne of God, and ac­cording to the dispensation of his office, whereby hee is discerned to bee a Me­diator, hee is distinguished from the essence of God: of which nature we haue more largely treated in the place con­cerning God,

The humane Nature of Christ is that, whereby hee holdeth the same Essence with vs, both the manner of subsisting or being a person, and the vitious accidents, and sinnes of the sub­stance being excepted.

For neyther is the humane nature of Christ any thing by it selfe subsisting, without dependance: but being with­out [Page 150] subsisting, was assumed in the sin­gularnesse of person, without any ey­ther confusion of natures, or division of person Phil. 2.6. Ioh. 1.1..

Neyther could any contagion of sinne infect that humane nature of Christ, the substance whereof being otherwise in it selfe, corrupt originally, the vnspea­kable operation of the holy Spirite san­ctified, and most fully purged from e­very spot: nor yet ought (to infect,) as being that wherein the purging of our sinnes, was to be performed Luc. 1.35. Heb. 4.15..

These thinges excepted, Christ tooke our true and Reall Nature, & the same both whole and perfect, according to the substance, properties, and infirmi­ties thereof.

The Substance; for Christ had both our whole Nature, and the Essentiall parts of it whole.

Our whole Nature: for hence is he called in the Scriptures, The seede of the Woman, Gen. 3. & 22.16. the seede of Abraham, the seede of David, according to the flesh, or the fruite of his loynes, Act. 2.30 and [Page 151] very where the Sonne of man.

The Partes: for hee had both a rea­sonable Soule, and an Instrumentall body.

A reasonable Soule: this the Scripture, and Ioh. 10.17. Mat. 26.38 the end of his Incarnation proo­veth: for, that which is not assumed, is incurable. The Verity of Nature, be­cause the other partes of man haue their beauty by the Soule.

An Instrumentall Body: this proued the verity of his humane Nature, which requireth a limitted matter: that is a fleshly and an earthly body: Luc. 22.42. the ve­rity of satisfaction, which ought to bee made in a body truly passible, & mor­tall: Lastly, the verity of demonstra­tion: for Christ shewed even by signes that hee had a body, not phantasticall, or heavenly, but fleshly, and earthly. Luc. 2.40 Mat. 4.2. Ioh. 11.35 Ioh. 4.6. Mat 8.24. Mat. 27.50. Iob. 19.27

The properties which Christ coassu­med, are eyther of the whole nature: to witte, to bee created, and to bee finite, or of the partes, as of the Soule: for he had vnderstanding, Mat. 26.28. and will, Luc. 22.42. & the operations of both, and of the bo­dy, [Page 152] for hee had a shape, quantity and circumscription, and all the properties and naturall actions of a body. Luc. 2.40. Mat. 4.2. Ioh. 11.35 Ioh. 4.6. Mat. 8.24. Mat. 27.50. Iob. 19.27.

Infirmities: for it was behouefull; for the end of his Incarnation, that hee should wholy take vnto him all natu­rall defects, sinne excepted; for of de­fects, some are simply miserable, as Augustine tearmeth them, and some damnable; or as Damascene calleth them, Detestable: those Christ wholy tooke, because they were no let to his perfection, knowledge, and grace: Ioh. 1.14 1. Tim. 3.16. Heb. 5.7. but these hee did not so, because they had hindered our Redempti­on.

Of these natures, the necessity, and verity whereof hath beene decla­red, there are divers operations; 1. Pet. 3.18. for there are two natures in Christ, as it were two inwarde, and effectuall beginninges; out of which formally, Actions, and their manners, are dedu­ced: wherefore, as all thinges in Christ, (his subsisting onely excep­ted,) are two-fold, (or of two sorts) [Page 153] to witte, his Nature, Properties, Will, Knowledge: Mat. 11.27. & 23.37. Ioh. 2.19. 1. Cor. 15.27. Luc. 2.47. so are there two-folde operations; some divine, some humane, distinguished by their beginninges, manners of doing, and the particular Actions of each of them.

By their beginninges: because, looke how many Natures there are; so many formall beginnings of actions there are.

By the manners of doing: for eve­ry beginning worketh according to it owne manner, and condition: the God-head, after a supernaturall, and divine manner: the man-hoode af­ter a Naturall and Humane man­ner.

By particular Actions; for the Worde worketh that, which is of the Word, and the Flesh, that, which is of the Flesh, without any confusi­on of Natures, in the vnity of Per­son.

Thus much concerning the Na­tures: the other thing followeth con­cerning [Page 154] their Subject; that is, the person, and both the vnity and opera­tions thereof.

Of the Person of Christ, there is v­sually held, and declared a double re­spect in the Scriptures: the one in re­garde of the Essence of the Word; the other in regard of the office and dispen­sation.

In respect of Essence; Christ, being considered, or severally, (or without commixture,) as Nazianzene speaketh; is in the divine Essence; another per­son from the others, but not another thing.

In respect of the dispensation, which wee consider of in this place; he is that second person of the God-head, Incar­nate; that is, that person, who tooke mans Nature, by creating it in the sin­gularity of his subsistance immediately, and by his person vnited the same with the divine nature mediately; so as Christ is one of both Natures, not two into both: one, and the same with­out time begotten of the Father; the [Page 155] Sonne of God without mother; and in time begotten of the Virgine; the Sonne of man without Father, the na­turall and consubstantiall Sonne of both.

This Vnity of Person, three things, doe proue: first, the authorities of the Scripture, for Christ is, as the Prophet teacheth, Emanuel: Esa. 7. as the Angell teacheth the same Sonne of God, which should bee borne of Mary: Luc. 1.35 as the E­vangelist teacheth; the Word made flesh: Ioh. 1.1. as the Apostle teacheth, the same, who came of the Father accor­ding to the flesh who is God aboue all things to be praysed for ever. Rom. 9.5

Secondly, the end of his Incarnati­on; because, that God, and man might bee made one in the Covenant; It was behoofefull, that one should bee made God and man in person, not by parti­cipation of grace, but by verity of na­ture; not by confusion of substance; but by vnity of Person:

Thirdly, the denominations of both natures, attributed to the same Subject: [Page 156] for as those thinges are not incident to the divine nature, which are proper to the humane; nor those vnto the hu­mane, which are peculiar to the divine, so all in common, and according to truth, are vttered of the person, accor­ding to both Natures: Act. 20.28. 1. Cor. 2.8 therefore the one and the same person is Eternal, and not Eternall; Infinite, and Finite; holding all the divine and humane pro­perties; those from everlasting, as he is God: these in time assumed, as he is man: both really, yet Intransi­tiuely, as he is man-God.

This Person is the common be­ginning of those actions, which the Greeke Fathers haue called divinely Humane: for the actions of Christ are not onely, some humane, some divine: but also some of common operation, which Christ effecteth; both as he is Man-God by Nature, and as hee is Mediator by dispensation: his Na­tures are the beginninges of Naturall Actions; but his person is the begin­ning, both of common and particu­lar [Page 157] actions, according to both natures: wherefore every working of Christ, in respect of his person, is in number one; in respect of his Natures, is in kinde, two-folde: One in number, because hee is one effectuall Worker: and one absolute Perfection. In kinde two-folde, because there is one Divine, of the God-head, and another humane, of the man-hood.

The last remayneth, concerning the Hipostaticall Vnion of the two Natures in Christ: the Nature, Foundation, Power, and Efficacy whereof, are now briefly to bee expounded.

The Nature of this Vnion we shall discerne by the definition and divisi­on thereof: for it is a Personall Con­junction of two Natures in Christ; a conjunction, I say Personall, not of per­sons; and of two Natures, yet not Naturall: not such as is of thinges Superiour with the Inferiour; of the Accidentes with the Substances; or the parte with the whole; but, in that both mediately, the two [Page 158] Natures are vnited in the person; and immediately the humane Nature is vni­ted to the person, after a secret and most straite manner. 1. Tim. 3.18. Gal. 4.4. Col. 2.9.

Hence this vnion, which in very deed is one in the manner of conside­ring, is vsually tearmed, and distingui­shed to be two-fold: the one immedi­ate, of the person assuming, and the hu­mane nature assumed; for the humane nature, it owne Personalitate. Person-head, (that I may so say,) being forsaken, (or left,) came vnto the person already perfect, not to be perfected, (by that) of which it was assumed, that it whole might subsist in the whole person; Ioh. 1.1.2.3. &c. Ioh. 1.14. Heb. 2.14. the o­ther mediate, of two natures, between themselues, wrought by meanes of the person, without any, eyther confusion of Natures, or division of person.

Not by the confusion of Natures: for it is made Immutably, and inconfu­sedly; the Essentiall Natures, and their properties, which neyther should bee confounded, nor can bee transfused, being distinct and entire, so, that they [Page 159] be neyther confounded between them­selues, nor changed each one in them­selues.

Not by Division of Person: for it is made Indivisibly, and Inseparably; so that neyther the humane Nature from the person, nor the natures in the per­son from themselues, are any while, or any where separated.

The Foundation or ground of this v­nion, is the Incarnation: the Efficient Cause of this Inchoatiuely, (as the Schoole-men speake) is the whole Tri­nity; but Terminatiuely, Christ himselfe is, being made that, which he was not; and yet remayning in the meane while, that, which he was.

Of this Incarnation there are two partes, Conception, and Nativity: both are ordinary, as touching the Verity of the matter: for Christ tooke vnto him a Nature like to ours, of the Substance of Mary: yet extraordinary, as touch­ing the manner; that is, both of for­ming in the wombe of Mary, and of Assumption, and of Sanctification, as [Page 160] also lastly, in respect of fulfilling, or accomplishment; for the forming was immediate in the Virgine, without the meanes of a man,

The Sanctifying was from all spotte of sinne, whether Habituall or Actu­all: the Assumption was made into the vnity of Person, without any alterati­on: Lastly, the fulfilling was according to the Prophesies.

From this vnion, (that in few wordes wee may expresse the power thereof,) two things follow; the Communion of natures, and the communication of properties.

The Communion is in very deede the same with the vnion of Natures, accor­ding to Subsistence: yet in manner of consideration, it differeth, because that is, as it were, the Effecte, and Conse­quent of this; for this communion of natures doth properly signifie a Con­comitance of properties, and operati­ons, of both natures in the worke of mediation, concurring together vnto one absolute perfection: by reason [Page 161] whereof it commeth to passe, that the proper things of each nature be, and are sayde to bee common in the person: and this is the ground of the commu­nication of the properties.

For it is a Phrase of speaking, wher­by the property of one nature is really vttered, concerning the whole person of Christ: yet so, that it properly per­tayne vnto one nature in respect of the thing itselfe; and vnto the other, in respect of another thing: for wee say, that God purchased his Church by his blood, Act. 20.8. that Christ being man is eve­ry where: Ioh. 3.13 and this is (as the School­men call it,) That grace of the vnion, by reason of which wee may say of Christ, that God is man, and man is God; Christ is God and man.

Now this communication is after a divers manner, both Reall, and Ver­ball: Reall, because of the vnion of the Natures, and the vnity of the person: for Christ is one, who being God, hath that which is humane in the verity of humane nature: and being man, hath [Page 162] that which is divine in the verity of di­vine nature: the same in the Sonne, God and man: wherefore as the word, because of the flesh, is man; so the flesh, because of the word, is God: and yet, neyther is eyther the humane nature coextended with the divine; nor the di­vine concluded in the humane: be­cause that, looke what Idiomata properties in the concretiue name are communica­ted in the person, according to both natures: these in the Abstract, in each natures are not communicated, because they are properties.

Therefore the vniversall presence, omnipotence, and omniscience, no lesse then Eternity it selfe, and incompre­hensiblenes are the selfe Essential things of God, or his Essentiall properties, which cannot bee communicated: now to bee every where, to bee omnipotent, omniscient, as to bee Eternall, and In­comprehensible; are truely vttered of Christ, being man; not according to another person, but according to ano­ther thing by the communication of [Page 163] properties, which is true, so farre foorth as the thing it selfe is true.

From this Reall communication of properties, wee must distinguish that reall communication of gifts naturall & supernaturall made by the divine nature; the gifts of the humane, as well accor­ding to it selfe, as in the person: where­of some pertayne to the perfection of the flesh assumed, and some to the po­wer of office.

The gifts of Perfection, are all those, wherewith the assumed nature, accor­ding to it selfe, and in it selfe, was en­riched; whether they bee those, which by force of the Vnion, the humane na­ture of Christ enjoyeth after a most blessed manner; or those, which were put in, and infused, and that in the high­est degree, that ever a humane nature can attayn: or lastly, whether they were gotten by habite, as those, which Christ successiuely tooke, according to the or­der of nature, vntill his nature was brought vp vnto the perfection there­of.

The giftes of power or office, are those, which in respect of the dispensa­tion, hee receyved in time, not accor­ding to eyther Nature apart, but accor­ding to the whole person, which there­fore was incarnate; that in both Na­tures, and according to them both, hee might performe the healthfull office of a Mediator.

The Verball Communication is sayde to bee that, which pertayneth to the exposition of wordes and Phrases which offer themselues in the holy Scriptures, and by which, that which is proper to one nature, is vttered of the other by name onely, by reason of the Identity of the person, and the vniting together of the properties in the per­son.

Now, as there are three sortes of Names, whereby the Subject is vtte­red concerning Christ: so there are three kindes of Attributes, which of him are pronounced: for some agree with the divine nature onely, some with the humane onely, and some with both [Page 165] natures in his person: those which are of the first and second sort, are Incom­municable: those which are of the third, are spoken of Christ in his person, in respect of both Natures.

From this difference both of Sub­jects, and Predicates, a double manner of Predication or Declaration ariseth; proper and simple: improper and figu­ratiue.

Proper, is when eyther those things which are true in the Subject; that is, in the person, according to eyther na­ture; are likewise pronounced of the same; and therefore that which is pro­nounced divine, concerning the person, is vnderstoode to bee true, according to the divine nature; and that which is pronounced humane, according to the humane: as the Sonne of God is every where, Almightie, Eternall; the Sonne of man is borne, Dead, in Heaven: or when the Predicate, common to both natures is vttered, (or pronounced,) al­so by a common name of the Subiect, as Christ redeemed vs with his blood.

Improper, eyther when those thinges which are of the whole person, are vtte­red of eyther Nature, named in the concrete: as God redeemed his church; the flesh quickneth: or secondly, when that which is proper to one nature, is vt­tered of the person named by the o­ther nature; as God suffered; man is e­very where: which manner of spea­king hath beene called E [...]all age. the changing or communication.

Of the Person of CHRIST: The confuting Part.

The Confirming Part. CHAP. VII.

FRom the person redeeming, wee passe to the manner of Redempti­on, which the office of Christ doth circumscribe: for, whereas the manner of Redemption comprehendeth all that action, course, and manner of Christ which he hath performed accor­ding to the ordering, disposing, and dispensation of both his Fathers will, and his owne; wee must throughly discerne them by their degrees, and the degrees of the office of Christ.

Now wee discerne them partly; Generally, according to a common ma­ner: [Page 180] partly singularly, according to their speciall kindes and partes.

Generally, the office of Christ is de­fined to be an office of mediation com­mitted to the Sonne Heb. 5 5. Ioh. 3.17 by the Father, and of the Sonne, both voluntarily recea­ved, Ioh. 10.18. Heb. 10.7. and in both natures perfectly fulfilled; Phil. 2.8. Rom. 5.19 that hee might vnite, and reconcile vs to God, and God to vs for ever. Ioh. 11.51.52. Rom. 4.25.

The Cause efficient of this office es­sentially is God, the Father, Sonne and holy Ghost, Heb. 1.9 Esa. 61.1. but yet, the order of pro­ceeding being kept; to witte, both that which is inward of the persons among themselues, and that, which is outward, as touching the things created: for in respect of both; it commeth to passe, that the Father, from whome is both the Essence, and vertue of working, ac­cording to the beginning, is sayde to be the Efficient cause of this office: of whom the Sonne is annoynted, both as touch­ing the calling, and as touching the be­stowing of Gifts: the latter whereof, properly pertayneth to the humane na­ture, [Page 181] the former to both: Now the forme is sayde to bee the meane (or mediating) cause, by order of person, from the Father, but by dispensation of office, subordinate Ioh. 14.28. to the Father.

The matter of this office is conside­red two wayes: Subjectiuely, and it is both the natures of Christ, Ioh. 6.33 not seve­rally, but joyntly together: for there are two parts (or offices) of Mediator­shippe: the first in the thinges, that concerne God; the second in the things that concerne vs: and therefore Christ must bee as a Mediator in office; so the middle-one in person betweene God and vs, that communicating with both by nature, hee might bee a Me­diator betweene both, by office: Secondly, effectually, and they are all actions, which hee performed: Di­vine, as God; humane, as man; one and indivisible, as Mediator; whence it is that they are called, Divine-humane, because as there is but one Worker of the Workes of both Natures: so is there but one absolute ending: for the [Page 182] working is of the person; but the begin­nings of the workings, are of the Na­tures.

The forme is the manner of admi­nistring, or the mediation it selfe, which of the Schoole-men is vsually conside­red, eyther in a more large, or in a more strict manner: in that (it is the mediati­on) which is of Christ, as the head of all Angels, and men generally: but in this, it is that, which is of Christ, as the Redeemer of men particularly; after which manner, hee is of vs here ta­ken.

But in this Mediation of Christ, the Redeemer, two proportionable things are considered; the person, and the wor­king: whence it is, that there is one mediation tearmed Substantiall; ano­ther by working.

The Substantiall Mediation, is the conjunct [...]on of the two natures in one person, for the worke of mediation.

But that, which is by operation, is performed by certaine degrees: the first is of an Arbitrator; the second of a [Page 183] Messenger; the third of an Intercessor; the fourth of satisfaction; the last, of governing: and all these parts of me­diation, the Person of Christ hath, & yet doth execute the properties of both natures wholy kept. For hee is an arbi­trator betweene God and Men: a mes­senger from the Father with vs: an Intercessor from vs with the father, who for vs prayeth and maketh supplicati­on; a Priest, who for vs offered him­selfe: Lastly a Governour, who ruleth vs by the vertue and efficacy of his spi­rite. And of these degrees, the first & second is of the Propheticall office; the third and fourth, of the Priest-hoode; but the last, of the kingdome of Christ, by his Mediatorship.

The end of Christs office Supreme, is the glory of God; Subordinate, Re­demption, Iustification, and our Sal­vation.

And this is the common way and manner of Christs office.

The particular maner they distinguish, and define to bee the speciall kinds and [Page 184] partes thereof.

The speciall kindes of Christs office are three; according as both the necessi­ty of mans condition without Christ, & of the deliverance of him from out of the same by Christ, as also the verity of that annointing, whereof hee is na­med Christ, most clearely convin­ceth. Psal. 45.7 Heb. 2.9.

Of mans condition without Christ, there are three, as it were degrees: the first of Ignorance; the second of Inordi­nation, or disorder; the third of guilt from both Mans deliverance from the same is performed, according to three contrary degrees, which the office of Christ sealeth vnto vs: for Prophet [...] is set against Ignorance; the kingdome of Christ, and the building of his king­dome in vs, against Inordination; the priesthood against guilt.

The same doth the verity of Christs annointing convince: for looke what was the manner of the three-folde cal­ling, propheticall, priestly, and kingly, which were wont to be confirmed with [Page 185] the outward oyle; Exod. 30 23.24. & 28.41.. 1. Sam. 16.14. 1. Kin 19.19. the same is also the manner of Christs office, annointed of the Father; both as touching those callings, and as touching the conferring of gifts in them.

There is therefore a threefold office of Christ the Mediator; of prophesie, whereby hee teacheth vs our owne ill, & the good of divine grace; Mat. 3.17. of Priest, whereby hee redeemeth vs from our e­vils, and prepareth for vs divine grace: Psal. 110 4. Heb. 7.21. of King, whereby hee defendeth vs from all evill, and conserveth vs in that conferring of Psal. 2.6. Luc. 1.32. grace.

And these three offices Christ hath in order performed, and doth as yet this day performe in Heaven, executing the partes of a Mediator in their order, towardes vs, and towardes God the Father: towardes vs, teaching, san­ctifying, and ruling by the power of his Spirite: towardes the Father, exhibi­ting his message, and the offering vp of himselfe; yea and moreover, most pow­erfully exercising his kingly authority, given him of the Father.

The Propheticall Office of Christ, is a function of the person, whereby he tea­cheth, and instructeth his church.

The verity of this office, is to be dis­cerned by the partes, and maners there­of: the partes are two; the outward publishing, and the inward illuminati­on, or efficacy of doctrine.

The outward publishing of doctrine is both the preaching of the Gospell, concerning the Grace of God, and Re­demption of mankind: as also the In­terpretation of the Law, according to the mind of the Law-giver himself; and lastly, the fore-telling, and prophesie of things to come. Ioh. 1.13 Mat 5.17. Mat. 4 17. Esa [...]1. [...]. Ioh. 3.18.

The efficacy of doctrine, is that spe­ciall accomplishment of the Prophe­ticall office, whereby the faithfull are moved by the Spirite of God, that both in mind they might conceiue, and in heart desire those thinges, which are taught by publishing. Ioh. 5.25. & 6.83 Mat. 16.16

The manner of this office is twofold; the one immediate, the other medi­ate.

The Immediate is, whereby Christ according to his divine Nature of him­selfe, instructed the Patriarkes and Prophets in the olde Testament, by vi­sions, oracles, and dreames: but accor­ding to both natures; hee witting and willing taught mankind in the New Te­stament, by outward voyce: Heb. 11 2. Pet. 1.21. Hence it is, that every where hee is called in the Scriptures, the Worde of the E­ternall Father; the Messenger of the Lord; the Angell of the covenant, Mal. 3.2. counceller, Esa 9.6. and the Apostle of our profession. Heb 3.1

The Mediate is, whereby Christ by the Patriarkes, and Prophets in the old Testament; & by his Apostles, & their Successors, in the New, doth instruct the church by the Ministery of the Worde and Sacraments. Luc. 24.45. Act. 16.14 Luc. 21.15

The Priestly office of Christ, is a Per­sonal worke of Christ, God-man, wher­by hee was ordayned to satisfie God, for men.

Of this office, there is vsually delive­red in the Scriptures a twofold manner; [Page 188] the one according to type, the other ac­cording to truth.

The Type was both of calling, or person, and of execution, or actions, according to calling.

The Typicall person, in the olde Te­stamēt was the Priest, eyther having an ordinary calling generally, according to the order of Levi; or extraordina­ry particularly, as Melchisedecke; ac­cording to whose order Christ, both for the dignity of person, as also for the manner of calling, is called a Priest. Psal. 110 [...]. Heb. 7.21.

Actions according to calling, are three fold: to keepe the Law, to offer Sacri­fices, and to make Intercession.

The keeping of Gods Law, among o­ther things, was severally commended to the high Priest; the Tables wherof, hee was to keepe, being given of God, and layde vp in the Arke of the cove­nant.

Of Sacrifices H [...]lasti [...]o­rum. pacifying, which were offered by the Priest, and of the types of the sacrifice, truely propitiatory, there [Page 189] was a twofold sort; the one reconciling, and Holocau­stum. whole burnt; the other, absol­ving or redeeming.

The whole burnt, was a sacrifice, in which the beast, whether greater or lesse, being orderly slaine, according to the ability of every offerer, was wholy burnt, and consumed to ashes, Leu. 1.23. and was both Ordinary, and Extraordi­nary.

The Ordinary one was Perpetual, (or continuall,) which was dayly perfor­med by two Lambes: 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. 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. 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; Leu 4.2.3. &c. another, for an [Page 190] offence, or sinne committed by one, witting and willing: Leu. 7.24 both were or­dinary, eyther in the new Moones, as at the Feast of Passeover and Pentecost, 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 [Page 191] Hebrewes, citeth a two-folde testimo­ny: 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. 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 [Page 192] 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. 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 [Page 193] 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. Mat. 26.38. Ioh. 12 27 Mar. 4.35

Of these sufferings, some were In­ward, in respect of the soule, and affe­ction; Heb. 5.7. Apoc. 9.15. Esa. 53.5. some outward, in respect of the body: 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 [Page 194] when the soule was separated from his body: 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? 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: 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. [Page 195] 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. 1. Pet. 2.5 Rom. 8.26 Mat. 20.38 Lastly, by ma­king intercession, and praying for vs. 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, [Page 196] according to nature, which he hath cō ­mon with the Father, and the holy Ghost: the other Personall, according to dispensation of will, which hee exe­cuteth, as being Mediator: 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 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 [Page 197] grace, and a sure hope of his future glory. 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: 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; Psal. 110 Rom. 16.20. but by puni­shing, and vtterly destroying other some. Rom. 7.24. [...]5. 1. Cor. 5.36.

In the other world, Christ admini­streth his church with a perfect consum­mation both of Rewardes, Rom. 14 7. Apoc. 21.4 1 Cor. 2.9 and pu­nishments: poc. [...] & 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 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 [Page 198] subject vnto him, who hath made all things subject to himselfe, that GOD may bee all in all: 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 [Page 199] 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: 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. 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; Rom. 1.4 Act. 2.38. according to the humane; partly, by the deposition of his servile conditiō, and partly by the receiving gifts, in body & in soule, con­curring [Page 200] together vnto the perfection and blessednesse of his humane nature, aboue all nature. 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: Gal 3.13. Burial, that the truth of his death might bee ratified: 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. 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: 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 Act. 1.9 Eph. [...].11. sitting at the right hand [Page 201] of the Father, whereby Christ was actu­ally endued with all fulnesse, both of glory, and power. Heb. 1.3. Psal. 110.1 1 Cor. 15.25..

OF THE OFFICE OF CHRIST. The Confuting Part.

The Part Confirming. CHAP. VIII.

FOr asmuch as wee haue treated of the Beginning and Dispensation of our Redemption: that is, of the Person and Office of Christ: Wee now are to treate, according to our ap­pointed order, of the Application ther­of.

Now the verity of this Applicati­on, ought three wayes severally to bee marked: by the degrees thereof; by the outward meanes, and by the Sub­ject: the degrees, according to which, God in time applyeth vnto vs the bene­fite of Redemption, are chiefly two: Vocation, and Iustification.

Vocation, is the first degree of Ap­plication, on Gods behalfe; called ther­fore by Augustine, The entry vnto salva­tion, and the first passage towardes the end.

Of this Vocation, there is vsually had a divers knowledge, according as it is distinguished; eyther, as touching the manner of calling, into an Inward, and outward: or as touching the divers condition of the cause Efficient, into a Generall, and Particular: or Lastly, as touching the effect of calling, vnto an Effectuall, and not Effectuall Vocati­on.

Now of this Vocation, whether In­ward, Particular, and Effectuall; or out­ward, generall, and ineffectuall, there is a double respect: the one Absolute in it selfe; the other Ioynt, (or conjoyned) in an ordinary vocation. For God calleth outwardly in generall; inwardly, in par­ticular; and joyntly, both wayes ordina­rily.

Of both, we are orderly to treate, ac­cording to the course of the causes.

The outward and generall Vocation, (that wee may speake of it in the first place) is a gracious action of God, wher­by he calleth men forth, by word, signe, and worke, from vnbeliefe vnto faith; that both the faithfull might bee dispo­sed to the communion of salvation, and that others being cōvinced of the grace offered vnto them by God, might be­come inexcusable.

The cause Efficient of this Vocation is God, because it is from him properly, if you marke the true beginning therof; and is from him, first, (or chiefly,) by himselfe, and principally, if you haue a respect vnto the meanes, which God would haue to be vsed, eyther extraor­dinarily, or ordinarily, for the calling of men.

The beginning is that loue of God to­wards man, wherby as a lover of soules, and the Saviour of Men, Sap. 11.27. 1 Tim. 4.10. hee bea­reth his good will towardes all men, and generally offereth his Grace vnto them.

Now, hee offereth the same (that wee [Page 211] may in few wordes speake of the means) by word, by signes, and by workes; all which in respect of God, that ordayneth them, are generall: by word, eyther ex­traordinary, such as was in the first times of the Church; Numb. 12.8. Heb. 1.2. or Ordinary, by the vniversall Canon of faith and life, which wee call the Scripture; Ephes. 2.17. Rom. 10.14. by signs, by which added vnto the word, (the Lord being author,) his grace is visibly sealed vp; Rom. 4.11. Gen. 17.11 by works, eyther Ordinary, or Extraordinary, eyther within the Church, or without the Church.

The matter, or Subiect of this voca­tion, are all men, without difference of nations, sexes, or states; vnto whome by name, the meanes, whereof we haue spoken, doe extend: For God wil haue all men to bee saved; both generally, be­cause hee calleth forth out of all whom­soever hee will; or Ex singu­lis generum genera sin­gulorum. out of every one, of the generall sorts, the generall sortes of every one, vnto salvation: as also, be­cause the grace of God is offered vnto all; not by the vniversall efficacy of Christ; but by a generall signe, and po­wer. Mat. 22.14 1. Tim. 2.4.

The Forme, is that outward Vocati­on, which God mediately effecteth by the ministery of his word, by the vse of the Sacraments; and lastly, by the com­munion of the Church, and the mem­bers thereof, in themselues, and among themselues: all which are [...]ceyved by the outward senses. Heb. 4.12.

The End is two-fold: Proper, both the inexcusablenes of the Reprobates, and the salvation of the Elect: Remote, the manifestation of the Grace of God. 1. Cor. 15.28.

And this is the outward, and gene­rall calling.

The Internall, and particular calling is a gracious action of God, whereby the elect, from everlasting, in their due time, according to the good pleasure of God, for the merite of Christ, by the holy Ghost, are inwardly informed, vn­to the receyving, and communion of Gods grace for their owne salvation, & the glory of Gods mercy.

The Efficient cause of this Vocation [Page 213] [...]s God, according to the particular beginning, and the ordinary means ther­of.

The beginning, is the saving grace of God, for Christ; for two things doe distinguish this particular beginning of inward calling, from 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. 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: 1. Ioh. 2 17. Ezec. 11.1 [...]. Faith answereth the calling, by the office of the instrumēt Rom. 8.30. [...] Pro. 1.22. Now, as the giving of the Spirite; so also the bestowing of faith, is the singu­lar gift of God. Passe To be possible to haue both, is of Nature; but to haue both, is [Page 214] 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. 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. Ioh 17 [...]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: 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. Col. 1. [...]. 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 o [...] 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 Heb. 6.5 taste onely, but of those a commixture of the Word with faith. 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.

The Part Confirming. CHAP. IX.

THe Second degree of Application which is here made on the behalf of God, is Iustification.

It is needefull that the verity of this Iustification bee declared two wayes: by Anotation of Words, wher­of [Page 223] there is vse in the explication of this doctrine: as also by definition of the thing it selfe, according to all the cau­ses.

The Words, whose doubtfull signi­fication is to bee taken away, lest they should in the doctrine it selfe breed a­ny difficulty, are chiefly two; Iustice, and Iustification.

Iustice, (which indeede is of the Person) is two wayes vsually conside­red: one way, in the manner of quali­ty, or Inherence; and it is the obedi­ence of the Law, which wee performe to it: the other, in manner of Relati­on, or Imputation; and it is a gracious giving of another mans obedience for vs performed: that, is called the righte­ousnesse of the law, or Works: this, of the Gospell, or Faith: that, is in the per­son subjectiuely; this, of the Person by Grace of Imputation. It is needefull, that both bee distinguished, because there is a diverse vse of both; of this, in the Private, and inward court of the conscience before God: of that, in the [Page 224] publicke, and outward Court of christi­an profession before men.

Iustification generally considered, is the very application of righteousnes: but specially, if wee treate of righte­ousnesse inherent, it is the effecting of a certaine habituall holines in man, which signification is most vnusuall, and vn­proper: if wee treate of the righteous­nesse of Imputation; it is a gracious Im­putation of another mans righteousnes by faith; and so an absolving of a man before God.

And this signification, as most pro­per, and vsuall, both the common cu­stome of tonges, Idiotis­mus. & the proper phrase of the holy Scriptures doe confirme.

The common custome of tongues; for as with the Grecians, to justifie hath two significations, besides (or without) the doctrine of Iustification; the one, to judge and pronounce one just, by publicke judgement: the other, after the cause is judged, judiciously to pu­nish one: so, that there is the same vse of the word with the Hebrewes; two [Page 225] things doe most evidently proue: first, the direct and most frequent vse of that word in court, or pubilcke judgements, causes, and actions 2. Kin. 15.4. Deut. 25.1 Esa 43.9.: secondly, the manifest Pro. 17 15. Esa. 50.8 Rom. 8.33 [...]4. opposition of condemnation, and justification, as being contraries Antithe­sis..

And in this signification the word to Iustifie, commonly importeth three thinges. To absolue a person accused; Esa 5.23 Exod. 23. Luc. 7.29. to iudge one for righteous: to giue a testimony to one already Iustified; as also rewardes, which are due to the iust and innocent.

If you respect the proper phrase of the Scripture by iudiciall proceeding, it proposeth the whole doctrine of Iustifi­cation: this the Phrases of speaking, which the Scripture vseth; as also that whole manner and course of our Salva­tion, which it describeth, doe proue.

The Phrases, which in this point the Scripture vseth, do proue; some by way of deniall, that, hee which is iustified, is not condemned, not iudged: and that sinnes are not imputed vnto him: ^f some by way of affirmation doe proue, that [Page 226] hee is made iust, is freede from the ac­cusation, and condemnation of the law, that righteousnesse is imputed vnto him. &c. Rom. 5.18. & 8.33

The whole course and manner of our Salvation is fully performed, as it were, by two degrees: by the knowledge of our misery, and the trust of Gods mercy. Of our misery, there are three partes: the Offence, the Guilt, and the Punish­ment. Of Gods mercy, there are three opposite parts; the foregiuenesse of the fault, the absolving from the guilt, and the freeing from the punishment. That whole course or proceeding, frō our mi­sery to Gods mercy, is caled Iustificatiō, by a signification taken from common pleadings: Forensi. or from the Lawyers.

Iustification therefore is properly a free iudiciall action of God, whereby hee iudgeth the elect in themselues subiect to the accusation and maledicti­on of the Law, to bee iust by faith, through Christ by imputation of his righteousnesse, vnto the prayse of the glory of his Grace, and their owne sal­vation. Rom. 3.24.25.

That this definition might be right­ly vnderstoode, it is needefull that the Causes, which are orderly noted in the same, bee two wayes considered, ac­cording as Iustification is taken, eyther Actiuely, in respect of God, who iusti­fyeth; or Passiuely, in respect of man, who is iustified.

The Efficient cause of Iustification, taken actiuely, is God the Father, in the Sonne, by the holy Ghost: 2. Cor. 5.19. 2. Cor. 6.21. for it is in him to absolue (or acquite) the guil­ty person, by whose Iustice hee is made guilty: in him to pronounce one iust, whose will is a rule of Iustice: Lastly, in him to giue iudgement of life or death, who by nature, right, and office, is su­preme iudge. Esa. 59 1 Psal. 5 [...].4. Esa. 43.21. Mar 27.

Of this Efficient, there is a double Impulsiue cause; Outward, and Inward: the Inward, is the onely mercy of the father, Rom. 3.23. both in regard of his good ple­sure, which predestinated vs Ephe. 1.5 into the adoption of sonnes, Rom. 3.23. as also in regard of the Oecono­miae. disposing, and dispensation, [Page 228] which both ordained the Sonne for this end, and applyed the benefite obtayne [...] by the Sonne vnto vs Coloss. 1.12.. And this is the grace, which in Scripture if called the Grace of ^r Free gifts; in Schooles, the Grace that maketh one acceptable; and among the common sort, the Grace that freely giveth, and is alwayes opposed vnto workes, which are called the gifts by grace, or of grace freely givē; because God tooke not the first cause of Iustifica­tion from vs, or our workes: but in him­selfe, and from himselfe, for the vn­searchable riches of the glory of his grace.

Wherefore, there can bee from vs no disposition, and preparation, which of the Popelings is surmised to be necessa­ry for the bringing in of the forme of Iustification Eph. 2.8.9. Tit. 3.5. Eph. 2.4: for albeit there bee two speciall degrees of preparation, if not in time, at leastwise in nature, go­ing before Iustification; to witte, the feeling of our misery, and a confused knowledge of Gods mercy: yet none of these maketh for the manner of the [Page 229] Efficient Cause, not onely concerning the condigne, but not so much as con­cerning the congruent.

The outward impulsiue cause is Christ, God-man, both in respect of his merit, as also of his efficacy and operation.

Of his merite, because both by obey­ing and suffering in his life and death, he purchased for vs the benefite of Iu­stification. Esa. 83.3. 1. Tim. 2.6. 1. Ioh 1.7 Rom. 8.30 31.

Of this Efficacy, because he effectually applyeth this purchased benefit both by offering the same by the preaching of the word, & conferring it by the inward and effectuall operation of his spirite. Rom. 1.16. 2. Cor. 5.19.

On mans behalfe, that, which is, & is called reductiuely the Efficient cause of the Passiue Iustification, is wholy Instrumentall; and it is saith, by which, not, for which, we are sayde to bee iusti­fied, both in respect of her Correlatiue, as also in respect of her cōtrary, the law and good works.

Of her Correlatiue, because the whole forme of saith, as it is justifying, con­sisteth in relation: neyther is it sayde, [Page 230] to justifie vs, as it is a quality, but as it is occupied relatiuely, in the applying of her Correlatiue. Gal. 3.8. Heb. 2.4. Rom. 1.17

Of her contrary: because the good workes, which are required in the per­son of him that is justified, are excluded from the merit of Iustification; as in the place concerning Earth and Workes shall be spoken more at large Rom. 5.15. & 11.6 Ephes. 2.8.9..

The matter of Iustification, which on Gods behalfe is considered actiuely, is two fold, according as there are two parts of Iustificatjon; the Remission of sinnes, and the obedjence of Christ.

For, because we Asiequu­ti sumus. procured vnto our selues both the bond of death, and the deprjuation of righteousnesse, and life, both were needful for our Iustificatjon, that both our sinne might bee abolished by Remission, that wee might be freed from death, which is the wages of sinne, and that righteousnesse might bee com­municated vnto vs, to the end we might attaine vnto life Dan. 9.24. Gal. 3.13..

By the name of Remission of sinnes, we vnderstand that gratious act of God, [Page 231] whereby hee perfectly forgiueth and remitteth the fault, and the punishment, for the merit and satisfaction of Christ: 2. Cor. 5.19. Rom. 8.1. & 4.7. The foundatiō hereof is the righteous­nesse of Christ, not his Essentiall and Di­uine, Esa. 42.8 nor yet his habituall, which was his originall righteousnesse opposite vn­to our originall righteousnesse, or spot of nature; but his actuall righteousnesse, which is the effect of both: namely a most perfect obedience, performed to the Father, both by satisfaction for sin, and by fulfilling of the Law. For the obedience of Christ is two fold; oppo­site to the double bond of man after his fall; actiue, for the fault; passiue, for the punishment: or both, for both.

The Actiue obedience is a perfect performance of Gods law, which Christ fully and perfectly executed even to the vtmost title 1. Cor. 1.30. Rom 5.19 2. Cor. 5.21. of the law: the necessitie hereof, in the worke of our Redempti­on, and Iustification, three things doe prooue: the Iustice of God, the office of a Mediatour, and our Salvation.

The iustice of God: for if you eyther [Page 232] respect his nature, wherby he is infinitly iust, he ought not to saue man, but by the same manner of iustice Prou 17 Exod. 20.5; eyther proper to vs, or freely imputed; or (if we respect) his will revealed in the law, which is an vnmoueable [...] of Iustice, he hath prescribed none other way vn­to life, than obedience.

The office of Christ the Mediatour: for, wheras he, as our surety was bound, by a voluntary dispensation, to vnder­goe, and performe those things, which we our selues were necessarily bound to vndergoe and performe; it was needfull that he should not onely suffer death for vs, but also performe the law, because we were bound vnto both Rom. 8.3 Gal. 4 45..

Our Saluation: for, whereas two things are necessary for the same, a free­ing from death, and a giuing of life; it was needfull, we should obtaine the one by the purging of sinne, and the other by the gift of righteousnesse Rom. 10 4 Rom. 5 19 20.

Hence it is, that Christ is said to be the end, and presection of the law vnto Sal­uation, to every one that beleeveth; and [Page 233] the actuall obedience of Christ, whereby we are made just, is in the Scripture, op­posed to the actual disobedience of A­dam, whereby wee are made sinners Heb. 10.14. Rom. 4.25 1. Pet. 1.19 1. Ioh. 1.7. Gal. 3.13..

Adde further, that in the very passiue obedience, the actiue neverthelesse doth of right challenge vnto it selfe the chief­ty; for the suffering doth not simply ju­stifie, but as it is the suffering of Christ voluntarily presenting himselfe to God the Father, by his Eternall Spirit: wher­vpon the same Christ, by offering him­selfe, as a sacrifice suffered; as a Sacrifi­cer performed it.

The Passiue obedience of Christ, is the sacrificing, or suffering of Christ; very necessary in respect of God, of Christ the Mediator, and of vs. Of God, because his justice must haue beene sa­tisfied by punishment. Of Christ, be­cause he, being our surety, ought to haue payde our debt. Of vs, because it was needefull, that we should be freed from death by death Num. 8.33..

The Subiect of this righteousnesse, is Christ alone, in whom subiectiuely that [Page 234] habituall Iustice is inherent, and from whom, that both actiue, & passiue obe­dience proceeded, which wee called a­ctuall righteousnesse.

The matter of Iustification, which is considered Passiuely, are men elect; Rom. 5.8 10. Tit. 3.3. Eph. 2.12.13. Of this matter, there is commonly had a double notion; the one according to Nature; the other, according to Grace supernaturall; according to nature, they are sinners, and therefore subiect to the accusation and malediction of the law: Rom. 8.30. Eph. 5.30. Ioh. 17 20. according to grace supernatural, they are beleevers, or ingraffed by faith into Christ.

The forme of Iustificatiō, taken actiue­ly, is a feee imputation of Christs actu­all righteousnesse, whereby the merits and obedience of Christ are applied vn­to vs by vertue of that most strait com­munion, whereby hee is in vs, and we in him.

The forme therfore consisteth in Re­lation; in which the vnity that ariseth thereout, hath between both boundes, the manner of a forme: and consisteth [Page 235] rather in the issuing forth, and the ha­bite, then in the inherence. Hence it is also, that Relation is sayde Non esse eius, sed esse ad ali­ad. not to bee his, but to be in respect of another. Now, it is receyved by right of the gi­ving, and acceptance of the merites of Christes obedience: for this imputed righteousnesse is grace, and not nature; the communicating of a benefite, not a Real, or habitual possession of the righ­teousnesse, or substance of Christ: Last­ly, an Imputation, not a passible quality inherent in vs.

In this Imputation we consider two things: the truth thereof in it selfe, and the manner of the truth thereof in vs.

Of the truth in it selfe there are two bounds, Righteousnesse, and the Im­putation thereof: between these there is a relation, because Christ hath perfect righteousnes, for no other end, then that hee might impute it; nor imputeth any other thing then righteousnesse; nor is our righteousnesse any otherwise then by Imputation.

The manner of the truth thereof in [Page 236] vs, is in the Scripture two wayes limit­ted: whereof, the former teacheth vs, that wee are iust, not in our selues, not in our owne righteousnesse; but by the righteousnesse of Christ, which being out of vs, is made ours, by right of gi­ving. Hence wee are sayde to be made the righteousnesse of God in him Cot. 5.21.: the second teacheth vs, that we haue righte­ousnesse, as Christ hath our sinne: now he hath it, not subiectiuely, or inherent, but by imputation. Hence is that Autithe­sis. op­positiō made by the Apostle in the place already cited, to wit, of Christ, whome God made sinne for vs; and of vs, who were made the righteousnesse of God in him.

And according to this forme of Iusti­fication; there is one and alike Iustifica­tion in all men, though in diverse accor­ding to the measure of him that appre­hendeth, it be after a divers maner mo­dified.

The former [...]efore of Iustification is not an ha [...] [...]al sāctity inherent in vs; for, albeit Iustification & Sanctification [Page 237] agree in the Efficient causes, (as well Gods grace, as Christs merit:) in the Instrumentall (cause) to wit, faith, by re­ceyving that of the one, and by effec­ting that of the other. Lastly, in the scope and end, (for they tend to one end, saue that the one is as the cause, the other, as the way,) yet they much differ, both as touching the substance, and as touching the Adiuncts.

As touching the substance; that is, as touching all the causes: for the matter of Iustificatiō, is the obedience of Christ; of Sanctification, our owne obedience; the one perfect, the other vnperfect; the forme thereof that, is the Imputation of Christs obedience; but of this, the drawing backe of our minds from vn­pure, to pure qualities. Of Iustification, there is no neerest, and inward efficient cause; but of this (Sanctification) the wil of man is, being the beginning of human actions: the end of that is the peace of conscience; but of this, an open testifying of the reconciling of our selues with God.

As touching the Adiuncts; because they differ, first in the maner of effecting; for that is effected by right of donation; this by maner of alteration: secondly by the Effects: that absolveth vs in the iudge­ment of God, This doth not. Thirdly, and lastly, in continuance; for, That shall haue an end with this life; This shall endure for ever.

The Forme of Iustification, taken passiuely, is the application of Faith. Hence it is, that wee are sayde to bee saved Per fidē, fide, ex fide. by faith, through faith, of faith; of which wee haue spoken in the cause Instrumentall Mar. 5.39. Rom. 3.7. Gal. 1.16. Eph. 2.8.9 Tit 3.5..

The End of Iustification, taken actiue­ly, is the glory of God, in the won­derfull tempering of his Iustice, and mercy Eph. 1.5.6.7. Rom. 3. [...]6.. Of his iustice, that he would haue his Sonne to satisfie it: of his mercy, that he would impute his sonnes satisfaction vnto vs. Rom. 5.1 Tit. 3.7.

The End of Iustification taken passiuely, is peace of Conscience, and e­ternall salvation.

OF MANS IVSTIFICATI­on before GOD. The Confuting Part.

The Part Confirming. CHAP. X.

ANd these are the degrees, accor­ding to which God, in this life, by calling effectually, and iustifying freely, disposeth the benefit of re­demption. Now by order, we are to see, concerning the outward meanes, by which God ordinarily executeth that dispensation.

The outward meanes ordinarie of the execution thereof on Gods behalfe, are two: the couenant, and the seales, and sacraments of the couenant.

By the name of couenant, wee vnder­stand, not that generall earthly, and tem­porarie couenant, which God made, and keepeth with all created things, ac­cording to their nature, by the free law of his prouidence; neither that speciall couenant, which hee entred into, with our first Parents in that state of integrity, a speciall examination or triall of obe­dience being added, as also both the promise of a life supernaturall, and the threat of a double death being put ther­to Gen. 3 22.; the one is of nature, vniuersall, the other of humane nature limitted by a certaine bound of time and state; nei­ther of both are properly pertaining to vs, who are to be aduanced from the vniuersall nature, and the corruption of particular nature to the communion of supernaturall glory: but we vnderstand that couenant, which God entred into with man after his fall, by his speciall [Page 278] grace: which covenant is one onely; for as much as there is but one only way of salvation, though a variable, and divers maner of adminishing the same, bee pointed out: Wherefore, first we must speake concerning the very sub­stance of the covenant: Secondly, of the Formes therof which diversly it had from the outward maner, and circum­stances.

The Covenant then which God en­tered into with man corrupt, is the free disposition of God, whereby hee promiseth eternal salvation, by the death of his Sonne, to the glory of his Grace.

The Efficient cause of this Covenant is God Ier. 3 [...].31 &c. Gal. 4.24: for here is not the disposi­tion of two parties, which is wont to presuppose the equalitie of persons, and right, betweene parties: for such a one can never befall betweene God and the creature: but it is of God alone, who of his meere will, stroke that cove­nant with man, whereby hee might bee advanced from his owne nature, vnto [Page 279] the communion of Gods grace, and glory.

And the manner of this Efficient cause in the Scriptures, is vsually two wayes circumscribed, both Generally, & Immediately, as also Particularly, and Mediately.

Generally, and Immediately, it is the benefite of the Father, the Sonne, and the holy Ghost.

But Particularly and mediately, it is the benefite of Christ, God and man; who, as, hee is the foundation of Ele­ction, so is hee also of Gods grace in time communicated, vpō which this co­venant is built Eph. 13.4 Act. 3.15..

The Matter of the covenant is two-folde; whereof the one is of the Obiect, the other of the Subiect, wherein also the parties are to bee considered.

The Obiect, or the matter (as they tearme it) about, or concerning which, is two-fold: First, it is God promi­sing life, vnder condition of faith, and his worshippe: secondly, it is man, St [...]pulās. covenanting for grace, and promising [Page 280] faith and obedience.

The Subiect, or parties of the Cove­nant, doe circumscribe the conditions thereof, which are of two sortes: the first is of them, which are promised of God in the Law, and the Gospell: the latter of those, to the performing wher­of, man bindeth himselfe, promising faith and good works.

The Forme of the Covenant, is a mu­tuall binding of the parties, according to certain conditions: of God, promi­sing by the death of his Sonne, a free Remission of sinnes, and everlasting life; Gen. 12.1. [...]. Ier. 32.40. Of Man, promising faith & obedience. Gen. 17.1. Mar. 16.16 And in respect of this obligation, the manner of the parties is diverse; for in respect of God, it is his owne free Grace, and mercy, who bindeth himself to man, by his loue, and promise; in re­spect of man, it is an obligation, wholy of right, and due.

The End Generall, is a declaration of Gods soveraigne goodnesse, mercy, and Iustice in our Salvation: Particu­lar, is mans salvation, as farre foorth, [Page 281] as faith by it selfe, hath respect to mans good, though through his owne fault, the same bee not alwayes saving vnto him.

And this is the Substance of the cove­nant, which God made with man after his fall: the truth whereof is expresse­ly, and perfectly contayned in the olde, and new Testament, the Law and the Gospell.

The Manner of administring this covenant was divers, according to the difference of the times Heb. 1.1; wherein a di­verse face, and forme was put vpon that selfe same substance of the thing.

The Generall distinction of the times hath two Periods: the one of Christ, to bee exhibited; the other of him already exhibited.

And that wee may speake of the first, euen before Christes comming; he administred this covenant diverse wayes, according to the manner of the three Ages.

The first Age was from the time of Adams fall vnto Abraham; at which [Page 282] time God expounded no lesse evident­ly then briefly, the whole manner of the covenant in that promise, which is extant in the third of Genesis Gen. 3 15..

And this was the Manner of the Promise.

The second was from Abraham vn­to Moses, when the promise which hithervnto was proposed vnto all, be­ing restrayned to Abraham, and his po­sterity, was sealed with Sacraments, &, after that a solemne covenant was ad­ded to the promise; conditions were layed downe on both sides, aswell on Gods behalfe, as on mans behalfe.

And this is properly called the Manner of the Covenant, because of the expresse mention of the mutuall obli­gation Gen. 7 4 5. &c..

The third, was from Moses vnto Christs comming, when God, in a more speciall manner disposed, declared, and confirmed that covenant, into the forme of a Testament Heb. 9 15 16..

Of this Testament, there are two partes subordinate, the one to the o­ther: [Page 183] The one Legall and conditionall, requiting of man a perfect obedience of the law, and vnder condition there­of, promising life eternall Leu. 18.5. Luc. 10.27.; which part was, as it were, a preparation vnto the other, according as the Law is the Schoole-master vnto Christ: but the o­ther part of that Testament, was the Doctrine Evangelicall, concerning mans reconciliation with God, and his deli­verance from his misery, by the death of Christ; which part was shadowed forth with divers Types, and Ceremonies Exod. 14 20. Heb. 8.8..

And this was the Maner of Admi­nistring the covenant before Christes comming.

After Christs birth; first, at the cō ­ming of Christ into the flesh; after­wards in his administration in the flesh; and lastly at his death, the old being ab­rogated, hee brought in the new Testa­ment Heb. 7.17. Heb 9.16.

We say abrogated after a sort, in re­spect of both partes of the Testament; of the former, because God neyther vr­geth, nor requireth the manner of [Page 284] perfect obedience, of the Law: of the latter, because the body succeeded the shadowes; the truth, the figures; the thing signified, the signes, and sacri­fices: And hence it may bee easily con­cluded, what might bee the difference, and agreement of the Law, and the Gospell, of the old and the new Testa­ment.

The Agreement is made in the Sub­stance of both; for there are no Essen­tiall, but Accidentall differences, ac­cording to the divers manner of dispen­sation: wherefore they agree in all the causes.

In the Efficient Cause: for there is the same Author, even God by his free mercy; and the same meritorious cause, even the death of Christ Ier. 31.31 Rom. 9.7. Mar. 1.15.

In the Matter: for the thinges pro­mised, and sealed vp, are the same; to witte, the Grace, and Glory of God Rom. 4. [...]3. Gal. 3. [...]6..

In the Forme: for in general, the ma­ner of administring is the same that is, the internall communication of the spi­rite, and the externall communication of the word Gen. 22.18. Psal. 2.22. Mat. 28.19..

In the End, because the end, on both sides is life eternall; for the scrip­tures, examples, and manner do proue, that the Fathers in the olde Testament, who, were partakers of the same pro­mise with vs, had no other end.

Scripture, because the very forme of the covenant; and the Prophets, the Interpreters thereof, make mention of life eternall Gen. 15 8. Psal. 116.15. Esa. 51.6. Heb. 11.9..

Examples, for the Author to the Hebrewes doth testifie, that Noah, Abraham, and the rest, that were in the same covenāt, atained vnto that end.

Manner, for they abounded both with the same spirit of faith, and with the signs of the same signified thing 2 Co. 4 13. Ier. 15.6 1 Cor. 10.3..

The difference is in the manner of administring, and in the circumstances of the disposing.

In the manner of Administration▪ as well on Gods behalfe, as on mans be­halfe: on Gods behalf; for both the in­ternall communication of the Spirite, and the externall communication of the Doctrine, and Signes, was [Page 286] farre more evident, and effectu­all in the New Testament, then in the Olde Act. 15.8 2. Cor. 4.13. Ier 3 [...].31.: On mans behalfe; for they, who were in the Olde Testament, had but the Image, for the truth ab­sent; the shadow, for the body: but they who were vnder the New, haue both the present truth, and the perfect body. Heb. 10.1. Adde further, that they had M [...] ses for the Mediatour of that covenant, but we Christ Heb. 8.6. & 12.24..

In circumstances both of time and place: Of Time; the Olde Testament endured vnto the first comming of Christ, the New shall endure from the first, vnto the second. Of Place; for the Olde Testament, from the time of Abraham, was inclosed onely in a corner of the world, but the New passed over all the world Mat. 10.5.6. Eph. 2.2. Rom. 3.24.

OF GODS COVE­nant. The Confuting Part.

The parte confirming. CHAP. XI.

THe Second ordinary meane of the execution, on Gods behalfe, are the seales of the Covenant, or the Sacramentes.

Of these wee vsually, and duely holde and expound a two-fold manner; the one Generall, concerning all; the other, Speciall, concerning each one of the Sa­craments. Now by the Name of Sacra­ment (which is translated from military affaires, to Christian vses) wee doe not in the largest signification, by a Meta­lepsis, vnderstand every mystery, or hid­den secret of a holy and divine thing, in [Page 293] which sence the Gospell, the Incarna­tion of Christ, the calling of the Gen­tiles, are wont to bee expounded in Scriptures: Neyther in a lesse generall signification, by a Catechresis, doe wee vnderstand a divine mystery, and vn­knowne Symbolicall secret, or every such thing, as signifieth somewhat else, beside the shew, which is offered vnto the senses; such as are Ceremonies, Types, Parables, Signes, and Figures: all which, because they pertaine to di­vine matters, were called of the old Fa­thers, Sacraments: but in a more re­strained, and most proper signification, by the name of Sacrament, wee vnder­stand a Signe of Grace, ordayned of God, that hee might both seale vp his benefits in vs, and consecrate vs to him­selfe for ever; for in the signification of Sacrament, there is a mutuall respect: the one on Gods behalfe offering grace; the other on mans behalfe, promising thankefulnesse.

And in this sence, is the word Sa­crament wont to bee vsed two manner [Page 294] 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 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 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; 1 Cor. 11.23. because the Institution of the Sacra­ments belongeth to the excellent, and [Page 295] 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 rationē 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. 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 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 Tit. 1.25 Eph. 3 17 a­bated through the faultes of the Mini­sters; or 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 [Page 297] 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 [Page 298] 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, i [...] 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 a [...] [Page 299] touching the Essentiall, and adherent qualities 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, [...]he outward thing, so also, in faith, the [...]nward, or signified thing 1. Cor. 11.3..

For, of the actions by God in eve­ [...]y Sacrament prescribed, some agree with them, of whome they are admini­ [...]red, doing what they doe, in the [...]ame of Christ; and some with the rest [...]hat receiue the Sacrament; such as are [...] Baptisme, the sprinkling, and dip­ [...]ing of the Water; in the Supper, the [...]reaking, the distributing, and recey­ [...]ing of the bread, & wine: both signes, [...]omming vnto our outward senses, pro­ [...]ose to our mindes, other things altoge­ [...]her spirituall, and heavenly, that they [...]ight bee vnderstood, and by faith sea­ [...]d vp.

Those other Things (that we may ex­ [...]ound that other part of the matter of [...]e Sacrament,) are generally all, that [...]ing, which Faith applyeth to it [Page 300] 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 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 both of his bloud shed, are givē in Baptisme, and of his body crucifyed in the Supper. For the passion of Christ, [Page 301] is, as it were, the materiall, and merito­rious cause of our salvation 1. Pet. 1.7 2. Pet. 1.19. Mat. 20.28..

Of his Benefites: because, looke what things Christ hath, and did, hee testifieth Ioh. 6.53. Ioh. 15.4. Rom. 8.32 by visible signes, in every Sacrament, that hee had them to our good, and did them for vs. Now the Scripture proposeth foure things, which in very deed, are the benefits of Christs person, and the fruites of his merite 1. Cor. 1.30.: Righteousnesse, which is the remission of sinnes, and the absolution of the sinner before God: Wisedome, which is the perfect and true knowledge of Gods wil, which no man hath without Christ. Sanctification, which is the denying of our selues, joyned together, with repen­tance, and new life. Redemption, which is both a full deliverance from all evils, yea, even from our last enemy Death; as also a small glorification.

And these are those things, which are sealed in all Sacraments, which of the Divines, are otherwise wonte to bee expressed by the name of an invisi­ble Grace, as the signe it selfe, by the [Page 302] name of a visible Forme.

From this consideration of the signe, and the thing signified, the agreement, and difference of both may bee conclu­ded: The Difference, because they are divers, both in nature, (for the Signe is visible; the thing signified is invisible) and in the Obiect: for the signe goeth but into the body, the thing signified into the soule: and in the Manner of communication: for in respect of the signe, the manner is corporall, but of the thing signified, it is spirituall: the A­greement, because those things, which were otherwise really, and very farre separated, are joyned together by a Sa­cramentall vnion.

The inward and proper forme of a Sacrament, is that excellent agreemēt of the Signe, with the thing signifi­ed, and the mutuall relation of the one vnto the other; whereof that, properly consisteth in the comparison and simili­tude of the Effects, & this in the orday­ning of the signe to the thing signified.

Now this conjunction of the Signes, [Page 303] and the thing signified in the Sacramēts is not naturall, by a substantiall contra­ction, or knitting together, or by the v­niting of the accidents, and substances: Indistantiā Inexisten­tiam. nor locall, by the neerenesse, and beeing of the one in the other: nor yet spiritu­all, as immediately quickning the very signes themselues: but it is wholy Re­latiue, and Sacramentall, consisting specially in three thinges: in the sig­nifying, in the sealing, Praebitione. and in the exhi­biting of the thing signified.

In the signifying, because the signes by a most agreeable similitude, and proportion, as it were by a certaine introduction, doe represent the Gen. 17 10.11. 1. Cor. 11.15.16. Ioh. 6.33. spiri­tuall mysteries; that is, the things invisi­ble, by things visible.

In Sealing; because the Signes are, and are called the Seales, or stampes of the thinges signified, both for that they confirme the truth of the similitude, be­tweene the signe, and the thing signi­fied, and that also they necessarily, and most surely seale the efficacy of both conjunctions, in the lawfull vse there­of. [Page 304] 1. Ioh. 1.7. And this is called a coupling of the Sealing.

In Exhibiting: because that, in ve­ry deede is exhibited, which is figured by the signes: for God mocketh not by instituting Signes, whereof there should be no truth: but as in the audible word; so also in the signe, that is, in the visible word, he in very deed performeth what he promiseth and sheweth 1 Pet. 3.2. Rom. 4.11 Eph. 3.7..

And yet the exhibiting, or recey­ving of the the thing signified, are not referred to the Instruments of the bo­dy, but to the heart of the beleever: be­cause it is spirituall, according as the exhibiting and receyving of the Signes is corporall: wee say spirituall, for a double respect, both by reason of the Efficient, that is, the hidden operation of the holy Ghost, which is done in ve­ry marvailous maner, that by the means of Christs flesh mystically communica­ted to vs, the bloud and vertue of Christ-merite, pearceth even vnto our soules: Col. 6.7. Ioh. 1.26. and by reason of the Instru [...]ent; be, cause faith, by which we rece ue them, [Page 305] is a spirituall instrument, by the bond whereof, the spirit most straitly conjoy­neth those things together, Col. 26.7. Ioh. 1.26. which other­wise are very faire distant each from the other Eph. 3.17.

From this inward forme of a Sacra­ment, and the mutuall disposition of the signe, and the thing signified, doe arise two speciall kinds of Sacramentall Pre­dications, vsed in the Scriptures; the first, when the signe is pronounced of the thing signified; that is, when the signe is sayde to be the very thing signi­fied, as when Christ is called our Cir­cumcision, our Covenant, our Paschall Lambe 1. Cor. 5.7. Gen. 17.10. Act. 7.8.: the other, when the thing signified, is pronounced of the signe; that is, when the very thing signified, is sayde to be the signe; as when the bread is called the body of Christ, & the wine the bloud of Christ 1. Cor. 11.24. Mat. 26.28.

And these Predications are wont to bee called Relatiue, Analogicall, and Metonymycall: Relatiue, because, when the one separated thing, is pronounced of the other; a mutuall relation, and re­spect [Page 306] of things like the one to the other, is necessarily presupposed. Analogical, because the changing of the names is made, in regard of the Analogy, and exceeding great agreement betweene themselues. Metonymycall, because the signe is put for the thing signified, & so contrariwise. The reason of these Pre­dications in the mater of a Sacrament, is the vnion, which as it cōsisteth in three, in the signifying, sealing, and spirituall exhibiting; so it maketh these Sacra­mental Predications true, because of the signifying, sealing, and exhibiting.

The End of a Sacrament is two-fold; Proper and Accidentall: The Proper, is eyther Primary, or Secondary: That, is the visible sealing of Gods invisible grace, and our conjunction with Christ: Rom. 6.4. 1. Cor. 10.16. Gal. 3.27. This, is a testifying of godlinesse to­wards God, of loue towards our neigh­bour, and of open profession, whereby, as by a marke, wee are severed from o­ther Synagogues of Sathan 1 Cor. 10.17. Eph. 4.5 1. Cor. 11.29.. The Ac­cidentall, is the condemation of them, that vnworthily communicate: for al­beit [Page 307] the vnfaithfull receiue the Sacra­mēts, yet, for the abuse of the signes, & reproachful contempt against the thing signified, they are made guilty of the contempt of Christ, and therefore also of everlasting death and condemnati­on.

By this An alysi. opening of the definition through all the causes, it may easily be cōcluded, what those things are, which most properly may hold the name, and nature of a Sacrament; to witte, those wherein there may be a concurrence of all these causes and of the conditions, that issue out of these.

Such Sacraments as these, are some of the Old, & some of the New Testamēt.

Those, which are of the olde Testa­ment, are of two sorts: for some were Temporary, Accidentall, and Extraor­dinary, which God vsed but once or for a certaine time: and of these, some re­semble our Baptisme, as the passage through the red sea, the deluge, the a­biding vnder the Cloude; some the Lords supper, as the Manna given from [Page 308] heaven, the water out of the rock: some were firme, and ordinary, the vse wher­of, was vnto the time of the New Co­venant, which specially were two, Cir­cumcision Gen. 17 10. Leu. 12., and the Passeover Exod. 12 3. 2. Chr. 3 5: the one, a token, & Sacrament of entrance, and receyving into the Covenant: the other, of continuance in the Covenant: which are called speciall; partly, be­cause they were the Presidents of the New Testament; and partly, be­cause they sealed vppe the promise o [...] Grace, and the application thereof, made to every one: for which two re­spects, they are distinguished from all other Sacraments, which were many in the old Testament.

The Sacraments of the New Testa­ment are two; the one of entrance, to witte Baptisme, which succeeded Cir­cumcision Col. 2.11.12. Act. 22.16 1 Pet. 13 21.: the other of Nourishment, or food; namely, the Lords supper, which the Paschall Lambe shadowed forth Luc 21.15. 1. Cor. 5.8 1. Cor. 11.24.

And as all the causes doe most e­vidently declare the verity of these two sacraments: so they manifestly convince [Page 309] the vanity of the rest, which common­ly are wont to bee counterfeyted.

For of these two Sacraments, God is the Cause Efficient, by the worde of Institution, that is, of commaundement, and promise: which Efficient Cause the other fiue ambiguously called Sacra­ments, haue not Mat. 28 19..

The Matter, that is, the signe and the thing signified, is exhibited in these two Sacraments: the former whereof notwithstanding, Penance hath not sim­ply; but Matrimony, Order, Confir­mation, and Extreame Vnction, haue it not by Divine Institution: the latter of these, none of them hath most neere­ly, whether you respect Christ himself, or his merite, or his benefites.

The Forme of a Sacrament, is only found in Baptisme, and the Supper: but the others haue indeede some signi­fication, but no sealing, or presenting at all.

The Principall, and Secondary end, these two Sacraments haue joyntly to­gether: the other fiue eyther haue not, [Page 310] or haue it severally, (or dividedly.)

To these are added two conditions annexed to the institution of sacramēts; whereof the first requireth, that a sacra­ment be ordinary, and perpetuall: the second, that the vse of a Sacrament, bee common to all, which professe the same Covenant, and the same faith: which two conditions doe concur in Baptisme, and the Supper: but in the others, ey­ther the first of them is wāting, as in the Extreame Vnction, which onely in the time of the Apostles, was as a Signe v­sed not in sickenes, past hope of recove­ry, but likely to be recovered: or the se­cond is wanting; as in Matrimony, and Order; or both, as in Confirmation.

These Sacraments of the old, and new Testament, in divers respects, doe both agree and differ.

They agree first in the Efficient, that is God, or the word of Institution: Se­condly, in the Genericis Naturall parts, the Signe, and the thing signified. Thirdly, in the Relation, to the thing signified; which, in both places, is the same 1. Cor. 10.3. 2. Cor. 5.. [Page 311] Fourthly, in the End, to witte, that they bee visible signes of Gods invisibe grace.

But they differ, first in the outwarde Adiunctes, & the circumstance of time Gal. 23 & 5.6.: Secondly, in the Manner of Signifi­ing. Thirdly, in the Quality of the Signs. Fourthly, in the Number, Measure, Po­er, and Easinesse: For ours are for num­ber fewer, for profite better, for the vn­derstanding of heauenly things play­ner, for vertue greater, and for action easier.

OF SACRAMENTS in Generall. The Part Confuting.

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 Mat. 10.38., [Page 332] which they call, The Baptisme of bloud; or Synecdochically, for the pou­ring out of Gods visible Gifts, where­with the Apostles were furnished Act. 15., which they call The Baptisme of Flaminis Inspi­ration: or most properly, for the first Sacrament of the New Testament, which they tearme the Baptisme of 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 [Page 333] 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 Ioh. 1.23 31.: and afterwardes con­firmed the Baptisme of Iohn instituted with the word of commaundement & promise 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 the same Baptisme, seeing that the definition, as of his Baptisme, so also of theirs, is the same, and both agree in all the causes.

After the latter manner, the Minister is sayde to be the Baptizer, or the cause vsing Baptisme Instituted Mat. 28.19. Heb 5.4.: because he administring Baptisme in the name of Christ, doth Sacramentally, and [Page 334] ministerially, seale, and conferre the matter of Baptisme: Now by the name of Minister wee vnderstand him, to whome the Ministery of the word is committed in his lawfull calling: for these are Conjuncts. To wit, the office of teaching the Gospell, and admini­stting the Sacraments: neyther is it law­full, for a Private man, even in the cause of necessity, to baptize, sith there is no necessity, which may compell vs to vio­lat the orders by God prescribed 1. Cor. 14.34. 1. Tim. 2.12.. Now the power, and dignity of this Ecclesi­asticall Ministery, dependeth not vpon the quality of the Minister, but vpon the power, and truth of God, who institu­teth the same. For the Sacraments are true, because of the true God, whose they they are, saith Augustine.

The Matter of Baptisme is two waies wont to be considered, eyther as it ma­keth Baptisme, or as it receyveth: the one hath properly the consideration of the partes, the other of the subject or object.

The Matter, that maketh Baptisme, [Page 335] is two-fold, according as there are two partes thereof: the one Outward, and Ʋisible, the other Inward, and Spiri­tuall, that is properly called the Signe, this the thing signified,

By the name of Signe, all that is vn­derstoode, which is perceyved by the outward senses, in the pure, and lawfull administration of Baptisme, whether it bee the Element, or the Action, or Rite, answerable to Gods Institution.

The Elementall Signe in Baptisme, is the water Act 10.47. Eph. 5.26, not the oyle, not the salt, not the spettle: because, neyther the com­mandement of Christ, nor the exam­ples of the Apostles, nor the judgemēt of the ancient Church admit any o­ther substantiall matter in Baptisme, be­sides the Element of water.

The Signe Ceremonlall, which consi­steth in the action, is a dipping, or sprinckling: for both is noted by the word Baptisme Ioh. 3.29. Mat. 3.16. Lue. 11.38. Mar 7.4.: bur albeit, the Sa­cramentall Rite, in particular circum­stances, be dispensed, and may suffer a moderation according to charity, and [Page 336] necessity: yet wee worthily reject Ex­orcismes, and consecration of Water, both for that they are conjoyned with superstition, and especially, because they defile, and staine the action of Baptisme.

The Thing signified, is twofold: the one Generall, the other Particular: the one is already expounded in the doctrine concerning the Sacraments: but the o­ther, if you respect the Essentiall signi­fied things of baptisme, may fitly bee referred to three heades. The first, of the bloud of Christ, for the Remission of sinnes: whereby it commeth to passe, that neyther that Gemina. Naturall Impurity, nor the fruit thereof, that is actuall sins, bee imputed vnto vs Mar. 1.4 Luc. 3.3. Act. 5.8. Act z2.16 Eph. 5.25.26.. The other, is the Spirituall, and diuine power of the same, whereby wee are regenerated by the mortifying of the flesh, and quickning of the Spirite: for these things God re­quireth, according to the forme of the Covenant, of all those, who are entred by the signe of Covenant Rom 6 3.4. Tit. 3.5.6.. The third, is the most strait Vnion, and Coniunction [Page 337] we haue with Christ, wherby is wrought that wee are made partakers of his per­son, merites and benefits 1. Cor. 12.13. Gal. 3.27.

The Matter receyving Baptisme, are they all, and alone, who probably are reckoned in the Covenant: now, there are reckoned both the ripe of age, who having made an entrance in the Princi­ples of faith, & comming to the church, professe their faith and repentance be­fore men, as also Infants, who, as they are partakers of the communion of the Covenant, by the forme and promise added therevnto Gen. 17.1., so are they like­wise of the Communion of the signe, & seale of the Covenant Gen. 27.12. Leu. 12.3..

Adde further, First, that as they are partakers of Gods promises in Christ, and his Church, so are they also of the Sacramentall signes, which were ordai­ned, for the sealing of the promises Act. 2.38 39.. Secondly, that as by the power of the Spirite, they haue that wholy, which is signified, so it were wickednesse, that they should bee excluded from the par­taking of the signes Gen. 17. 1. Cor. 7.14..

Thirdly, that as the children of the faithfull ought to bee ingraffed into the Church, and to bee discerned from the vnfaithfull; so it were needefull, they should be partakers of the singe of en­trance, and the note of differenee Act. 2.39..

Lastly, both the Type of Circumci­sion Anagoge., (in the stead whereof, this re­duction of the one to the other, doth plainely shew, that Baptisme succee­ded Col. 2.11.12 and the Actions of Christ, con­secrating children by his blessing, and prayers to God his Father Mat. 13.14.15., as also the examples of the Apostles, baptizing whole Families, doe aboundantly con­firme the baptisme of these.

The Forme, which fashioneth bap­tisme, according to the Essence, and Inward nature thereof, is an Analogi­call, and Sacramentall Relation of the Signes, and the thing signified in bap­tisme, which Relation chiefly consisteth in signifying, sealing and presenting.

In Signifying; for, by a most agree­able proportion, both the water of baptisme, signifieth the bloud of Christ; [Page 339] & the dipping, or sprinckling, the death of the old man: but the conveying out of the water, the life of the new man; and lastly, the Communion of the bap­tisme of the faithfull with Christ, no­teth their most straight vnion with him: Act. 22.16. Eph. 5.26. Tit. 3.5 6 1. Ioh. 1 7 In Sealing; because both the verity of the Similitude, betweene the Signe, and the thing signified is confirmed, and the Efficacy of the joyning of both together in the lawfull vse, is sealed vp.

In Presenting Praebiti­one., (or offering) be­cause God by baptisme, in very deede, presenteth those things to faith, which are signified in baptisme, not by the work done, but Sacramentally: partly, for that hee exhibiteth those things as visi­ble to the minds of the beleevers, and partly, for that he doth assure vs, that, That is in very deed performed in the soule, which is shewed, and promised by the visible Signe Act. 2 38. Rom. 6.4. Gal. 3.27..

But, because of this Sacramentall agreement, and relation of the Signe, & the thing it selfe, as also of the certaine­ty of the receyving of the thing signifi­ed, [Page 340] the names & properties of the signe, and the thing signified are changed, by a familiar Metony my of the holy Scrip­ture. Hence it is, that baptisme is some­time sayde to bee in the Scripture, the Lavar of Regeneration, or the washing of the New birth; and Tit. 3.56 1. Pet. 3.21. to saue vs.

The Endes of Baptisme are of two sortes; 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 [Page 341] given for the remission of sinnes 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 Tit. 3.5.6..

Our Vnion with Christ; for, hence it is, that wee are sayde to be Baptized in­to Christ Ga. 3.27, and into the Name of Christ Mat. 28.19. 1. Cor. 12 13., by baptisme, to be buried with Christ, and to be baptized into his death, and resur­rection 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 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: [Page 342] 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 [Page 343] 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 [Page 344] Grace, which is signified in the outward Baptisme.

OF BAPTISME. The Part Confuting.

The Part Confirming. CHAP. XIII.

THe other Sacrament of the chri­stian church immediately insti­tuted of Christ, for the perpetuall vse thereof is, The Lords Sup­per: whereof, though there be divers appellations both in Scriptures, and with the Fathers, (for in the Scriptures it is called, The body and bloud of the Lord, The New Testament, The Com­munion, The breaking of bread, The Lords Table, The bread, and the cup, The Communicating of the body & bloud of Christ Mat. 26.28. Luc. 22.20. Act. 20.7 1. Cor. 11.25 1. Cor. 10.21. 1. Cor. 10.16.: which by the Fathers, First, [Page 362] it is called a gathering together: The Eucharist, or Thankesgiving, Publ [...]g Administration. Secondly, the Lat [...], Offering, because of collections, and sacrifice, for the remēbrance of Christs Sacrifie, yet most properly, by this ap­pellation, Of the Lords Supper, the thing it selfe hath most fitly beene expressed, and indeed, it is called, The Supper, with respect had, both of the thing, and of the time: because it is a holy ban­quet of the soule, and not of the belly, instituted of the Lord, and that in the Evening; but the Lordes, in respect, both of the Author, who is the Lord, and of the End, which is the remem­brance of the Lord. Now it is defined to be;

A Sacrament of the New Testament, instituted of Christ, consisting of the Signe, and the thing signified, propor­tionable, by an Analogicall Relation, and action of themselues, betweene themselues; whereby the full growne members of Christ and his church, are trayned vp, and taught in the lawfull [Page 363] vse of the visible signes, concerning the true, and spirituall communication of the body and bloud of Christ, vnto life eternall.

The Efficient Cause of the Lordes Supper, ought to be considered, eyther, as instituting; or as vsing, and admini­string the same; that is, the principall cause: but this, is the serving, (or admi­nistring) cause.

The Principall, or Instituting cause, is the Lord, from whome, it hath beene customably called the Lordes Supper; to wit, Christ, God, and man, our one­ly Redeemer, instituting the mystery of his body, and bloud, by the oblarion whereof, hee redeemed vs Rom. 15 18. 1 Cor. 11.23..

Of this mysticall, and divine Insti­tution, there are two parts. Christs Deeds, and his Words: by the one wher­of, hee limitted, and left an example of Administration; by the other, a do­ctrine of Institution.

Of Christs Deeds, wherby the man­ner of the lawfull publicke office, or administratiō is declared, there are three [Page 342] partes, according as, concerning both signes, which Christ receyved, he orderly vsed, holy and ceremoniall actions Mat. 26.26. Mat. 14.22. Luc. 22.19 1. Cor. 11 24..

The first is: (Blessing, and Thankes­giving:) for the Scripture vseth those two words, the one Mathew, & Marke vseth; the other, Luke, and Paul, both signifying the one, & selfe same thing: to witte, how Christ, by prayers to God, by thanksgiving, and all that holy action, prepared, appointed, and sancti­fied the Bread, and Wine, to a holy vse, that they might bee a Sacrament of his Body, and Bloud; not by their owne na­ture, but by divine Institution: and this is that true Consecration, or Sanctificati­on of the Sacrament, whereof mention is made among the Fathers,

The Second, is The breaking of the Bread, and the powring of the wine into the Cuppe, which Christ vsed, not onely for the cause of dividing, and distribu­ting thereof, but for the representing of his death; for it is an Essentiall, and Sacramentall Ceremony of the Lordes Supper, pertayning to the end, & forme [Page 365] thereof Mat. 26.26. Mar. 14.22. Luc. 22.19 1. Cor. 11.24..

The third, is the offering, and di­stributing of the Bread broken, and the Wine powred in. For, Christ gaue not the same to his Disciples, that they should distribute, but that they should receyue that, which was distributed Mat. 26.26.27. Mar. 14.22. Luc. 22.56: because, they were in that Supper, not the dispensers of Gods Mysteries, but the Guestes. But Christ, as being the Feast-maker, with one labour insti­tuted, and with his owne hands dispen­sed the Sacrament of his Grace, and withall sanctified the Ministeriall dis­pensation thereof.

And all these Actions are Sacra­mentall, and ought diligently to be con­sidered, as farre forth, as they are vsed, for the signifying, and sealing of Spi­rituall things, by divine Institution.

To these Actions, (that wee may come to the second part of the Instituti­on,) Christ added Words; whereof some include a Commaundement, some a Promise; and lastly, some an Explicati­on: These in Schooles haue vsually been [Page 366] tearmed Preceptiue, the other Defini­tiue, and Sacramentall: Lastly, these Expositiue.

The Words Preceptiue, are those, by which hee hath injoyned, both vpon the dispensers, a necessity of their ad­ministration, and vpon the communi­cants, a necessity of taking; and hath prescribed vnto, both a forme of both: Administration, by his deed, whereof we haue aboue spoken, and by his com­maundement of Imitation, ioyned therevnto Mat. 2, 6 26. 1. Cor. 11.24.. Of Communicating, by a double Precept; by the one, To take; by the other, To eate, and to drinke.

The Taking, is a Sacramentall Rite, prescribed to him, that commeth to the Lords Table, whereby wee receyue with our hand the Bread, and Cuppe of Thanksgiving: (for it cannot bee gathered, eyther from the Story of the Institution of the Lordes Supper, o [...] frō the fashion of Christs sitting down, and his Apostles, that Christ in the first Supper, did put those signes into the mouth of every of the Apostles) by [Page 367] which 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 [Page 368] 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 Luc. 22.19.: but of the cuppe: This is my bloud, which is shed for many 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 Individu­um vagum. any singular thing: but the verie bread, which Christ Tooke, Brake, and Gaue to his Disciples, and the Wine, [Page 369] which he held in his hands, according as the order of the Text Mat. 26 26.27., the inter­pretation of Paul 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, [Page 370] 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 [Page 371] 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 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, [Page 372] 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, [Page 373] 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 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 [Page 374] respect to bee had concerning them that haue slipped, and that are Ex­communicated out of the church, and concerning prisoners, who are to bee punished, and are now penitent.

Thirdly, Children and Infants; for, to speake properly, the Supper is meat, for the stronger, and the further grown in yeares, and not for Infants: neyther can they yeeld a reason of their Faith, nor examine themselues; which, not withstanding, how needefull it is, the Forme, & End of the Lordes institu­tion, as also Tradition doe proue with great likely hood. Fourthly they, who for heresie, or for their dissolute life, are lawfully excommunicated: for this Supper requireth worthy guests, which liue to Christ in Spirit, & Faith. Whence it was, that the persons, who were ex­cōmunicated, or did Penance, after the Sermon ended, were in former time, commaunded to goe forth.

The Matter constituting the holy Supper, is two-fold; the one Earthly, Outward, Elementall, Ʋisible; the other [Page 375] Heavenly, Inward, and Spirituall; wher­of, that is commonly called the Signe; this the thing signified.

By the name of Signe, all that is vnderstoode, whatsoever is perceyved by the outward senses, in the pure and lawfull administration of the Lordes Supper: whether it be the Element, or the bodily substance, or the action, or rite, agreeable to Gods institution.

The Elementall Signes, (for of the Rites wee haue spoken in the explica­tion of the Efficient Cause) are two, the Bread, and Wine: which two, albeit ma­terially they are distinguished, yet for­mally, and perfectlie, (as the School­men speake) they make but one Sa­crament: now they so make it, that neyther more, nor fewer bee required, for the entirenesse, and perfection of this Sacrament. Not more, because all refreshing, (or feeding) is by them per­formed, and ours in Christ, is perfect­ly noted forth. Not Fewer, because, if the one fayle (or be wanting) the Sa­crament of perfect refection is taken [Page 376] away.

And in this defect, Offence is com­mitted in the maiming of the Elements, or in the communion vnder one kinde onely; against the Lords Institution, the Apostles Tradition, The End and Dig­nity of the Sacrament: and lastly, a­gainst the Orthodoxall consent of the el­der Church.

Christs Institution: because, if you respect eyther the action of Christ, and of the Apostles in the first Supper, both were given, and both were receyved: or the wordes: First, Preceptiue, of both they include a commaundement: Take, and Drinke. Secondly, Defini­tiue, they are pronounced of both, the Bread, and the Wine: This is my body, and this is my bloud. Thirdly; Expositiue, In both they propose a promise Mat. 26.28. Mar. 14 24. Luc. 22.20.

Apostolicall Tradition: because the Apostle by the authority of the Lord, injoyneth vpon the whole Church of Corinth, a necessity both of eating the bread, and drinking the wine. Which 1 Cor. [...] 11.25.26. Tradition, that it was proposed not [Page 377] to one age, but to all ages to bee obser­ved; The consequence of the Text doth easily proue ^q.

The End and Dignity of the Sacrament: because the end is to seale the perfect refreshing of vs in Christ, which by the cutting off of the other Signe, is made vnperfect: but the dignity is to set forth the grace of that covenant, after a more evident manner, then in the olde Testa­ment, it was set forth vnto those, who did all alike partake of the Paschall Lambe, and of the water out of the rocke, as the Story, and Paules eplica­tion teacheth 1. Cor. 10.1, 2.

The Orthodoxall consent of the elder Church: because all that ancient and purer Church judged, that the commu­nication of both kinds, did not pertaine to the Cleargy onely, but to the Laiety aswell. It knew nothing of Concomi­tancy, which, from the bad costome of the Eucharist dipped in the Wine, sprūg forth aboue a thousand, two hundred, and twenty yeares after: and afterwards was cōfirmed in the Councels of Con­stance, [Page 378] Basil, and Trent.

Now by the name of Bread & Wine we specially, and properly vnderstand those Elements, which by those words are wont amongst vs to bee noted and pointed out. To witte, being Pure, and Common; Pure, that they be not ming­led, or confounded together, eyther by dipping of the bread in the wine, or by adding the same together with the Wine. Common or Vulgar, that they bee such, as are in common vse; to wit, lest by the matter, colour, and taste of those signes, any superstition should bee bredde in the heart, or mind.

The Thing signified, or the matter inward, and spirituall in the Supper of the Lord, the neerest and principall, is the body and bloud of the Lord: That, as it was crucifyed, or broken: This, as be­ing powred out. Then, the Secondary is the most strait copling of Christ with vs by faith, by the meane whereof, wee are made partakers of Christes owne person, and all his benefites.

The First, or Principall (in the Sup­per) [Page 379] is the Body and Bloud of the Lord both as touching the Substance, and as touching the singular Attributes of the Substance.

As touching the Substance: because wee a [...]e made partakers of the true, and Essentiall body and bloud of Christ, though, after a spirituall manner of re­ceyving 1. Cor. 10 26. for albeit the Supper be an eating of the body, yet it is not bodily, but spirituall: not in respect of Essence, but in the manner of communicating, and the spirituall efficacy of nourish­ing: for the Spirite of man, by faith a­lone, receyveth the body and bloud of Christ, and with them really, (for even spirituall actions haue also their realli­ty,) is nourished to a spirituall life, by the effectuall working of the holy Ghost.

Neyther doe wee exclude whole Christ from the Supper Gal. 3.27 Rom. 6.3, sith by the denomination of his body and bloud, the whole humanity of Christ, nay, his whole persō is synechdochicaly vnder­stoode; because neyther the humanitie [Page 380] without the Divivity, not the Divinity without the humanity, nor both with­out their common Subject, can bee a mediatrix. The reason of which Synec­doche is, that albeit he be the one, and the same, who suffered for vs, even Christ, God, and man; yet suffered he not in the very Divinity, but in the Flesh: for therefore, as sayd Augustine, was Christ borne, that being man, hee might deliver men, and being mortal, hee might deliver mortall, and dead men from death.

The Particular Attributes of this Substance, are the crucifying of his bo­dy, and the powring out of his bloud 1 Cor. 11.14. Luc 22.19.20, and the fruit of the merite of Christes Sacrifice conjoyned with these; to wit, Remission of sinnes, Sanctification, & Redemption: whence it is, that in the Scripture, the whole obedience of Christ, and all the benefits thence pro­ceeding, haue vsually been signified by one word, Death 1. Ioh. 1.7. 1. Pet. 1 19. Mat. [...]0 28..

The Secondary thing signified in the Supper, is the most straite vniting, & [Page 381] conjoyning of vs all into one mysticall body; both with Christ, and among our selues 1. Cor. 10.16.17.12.13.: for as wee are tyed among our selues by the holy band of the same faith, and brotherly loue, as the mem­bers of the same body: so, by the true eating of Christs body, wee are most straitely conjoyned with him; and from him, as from the head, life issueth vnto vs, as vnto his members Ioh. 6.5.7..

By the meane of this vnion, it com­meth to passe, that wee bee made parta­kers both of the benefits of Christ, and of his Substance. Of his Benefits, as well those, which are conferred vpon vs by Imputation alone, as by reall effi­cacy: of his Substance, because, all the benefites, and that quickning power, which sustaineth our soules vnto life e­ternall, cannot bee plucked asunder from the body and bloud of Christ, to which it inhereth, and so from Christ himselfe; no more then the Effect can from his cause, which containeth it, or the quality from the Subject, from which it issueth.

The Form of the Lords Supper, which is inward, and proper, is the ioyning together of the Signes, and the thing signified; not naturall, eyther by a sub­stantiall touching, and knittting toge­ther, or by the vnion of the Accident, and Subjects: not locall, by a neerenes or beeing in, of one thing in the other; but Relatiue and Sacramentall: wholy consisting in this, that the same beeing declared according to Gods ordinance, by the Sacramentall word, the Signes, and the thing signified, bee one cer­taine thing, not in number, not in spe­ciall, not in generall, but by an Analo­gy, and a reciprocall relation between themselues,

This conjoyning of the Relation doth chiefly consist in three thinges: in the signification, the sealing, and presen­ting of the thing signified, and sea­led.

In Signification, because of the A­nalogy, or similitude of the proper­ties, and effects of the signe, and the thing signified both in the very Sub­stances, [Page 383] and in the singular attributes of the Substance.

In the Substances: because they haue [...] great affinity betweene themselues: for that, as the bread, and wine are the most fitte, and chiefest Instrument of carnall nourishment; so are also the body and bloud of Christ, the onely [...]nd alone food of the hungry soules: wherevpon it is largely declared by S. [...]ohn, that the Flesh of Christ is meate [...]ndeed, and that the bloud of Christ is [...]tinke indeed, which, whosoever shal [...]ate, and drinke, hee should never [...]unger, nor thirst Ioh. 6.31.32: and it is most v­suall in the Scriptures, that the names [...]f the Signes, and of the thing signified [...]re diversly changed, by a kinde of Sa­ [...]ramentall speaking Exod. 12 11. 1. Cor. 5.7.

In the singular Attributes of the [...]ubstance; because both the breaking [...]f the bread, and the powring of the [...]ine into the cuppe, doe mystically lay, [...]nd represent vnto vs, before our eyes, [...]he truth, power, and efficacy of the [...]illing of Christs body, and the shedding [Page 384] of his bloud, by which, to wit, he faith­full behold, with the eyes of their mind, Christ himselfe, as it were beaten, and broken vpon the Crosse, with excee­ding great torments, and as though dropping clutters of bloud 1. Cor. 11 14. Esa 53.3,

In Sealing: because the Bread, & Wine both are, & are to be cal [...]d the seales, or stampes of his body and bloud; both, for that they confirme the truth of the Similitude betweene the signe, and the thing signified; and also, because they doe most certainely seale the efficacy of the vnion, and conjunction of both to­gether in the lawfull vse, for, we doe not simply, and properly consider the Signe, and the thing signified, as they are things materiall, and substantiall, but as mysticall things Entia rat. onis., and thinges that haue their being of the manner, not naturall, but of divine ordination: see­ing that Faith considering the Signes, not in their owne nature, but in the sacramentall word of Institution, vseth them, for the sealing of the partaking, & fruition of the thing signified.

In the Presenting, or offering: because, that in very deed is offered, which by the Signe is figured: for the Sacra­mentall signes are exhibitiue, for that by them Christ yeeldeth, Ioh. 6.35. and exhibi­teth himselfe, the heavenly bread, vnto our soules. Wherefore in the Supper of the Lord, things very different, earth­ly, and heavenly, are proposed, and de­livered, together in time, though not together in place. There is then no essentiall changing of the signes in this conjunction, as if they should ey­ther by a dissolution bee resolved into their first matter, or even into nothing; or if, by a simple, or absolute change, or according to substance, they should bee converted into the substance of the true body, and true bloud of Christ; (for the substance and nature of the signs being removed, or taken away, the af­finity, relation, and Analogy of them, to the thing signified, should perish:) but it is wholy Sacramentall, that is, a change of the quality, or condition, of the vse, and end of the Elements.

The end of the Lords Supper, is two-folde: Primary, and Seconda­ry.

The Primary is, that wee in the lawfull vse of the Signes, celebrating the memory of Christs death, may bee confirmed, both concerning our com­munion with him, and our nourishmēt in him Ioh. 6.57 1. Cor. 5.8 1. Cor. 10.17., vnto life eternall.

The Secondary, that it might be a tokē of our resurrection, and testimony of our thankefulnesse; a pledge of our mu­tuall loue; lastly, a publicke note, (or marke) of difference, and profession.

This resolution of the Definiti­on, by causes, three additions, or Corollaryes, doe follow: one of the Presence, the other of the Communicati­on, the third of Adoration of the Lords body, and bloud.

For the Presence of Christ in the Supper, it is needefull that it bee di­stinguished, and considered two waies; First, according to the verity thereof, Then, according to the maner of the ve­rity thereof.

The Verity of Christs presence in the Supper, in that the Supper of the Lord is cōsidered not as an earthly actiō only, but as a heavenly, is that, whereby in his Body, and bloud, hee is beleeved to be truely, and really present in the Sup­per, and that both in respect of the signes, and in respect of the Communi­cants.

Of the Signes: because the body, and bloud of Christ are truly present to­gether with the bread and wine, the sa­cramentall signes; not in respect of co-existence, and place, but in a Sacramen­tall manner, in respect whereof, this presence in the Schooles, is common­ly tearmed Relatiue.

Of the Communicants: because Christ is in very deed present, in the heartes of them that beleeue, even al­together with the same, and such a presence, as the communion of his body, is exhibited vnto them in the Supper Mat. 18.20.: and this presence is Reall: yet neyther presence is corporall: for by faith (as Ambrose sayth,) Christ is [Page 388] touched, not by body.

Of this Verity there are two grounds; The Divine Promise, and the Sacra­mentall Vnion.

The Promise; for sith Christ, in the instituting of his Supper, hath promi­sed the eating of his body, and bloud; and therefore also his Presence, we must verily beleeue, that Christ accompli­sheth, and performeth what hee hath promised Mat. 26.26. Mar. 14.22. 1. Cor. 19.23..

The Sacramentall Ʋnion: for the Essentiall Forme of the Sacraments, & ⁱ that, which maketh Consistence, requi­reth, that in the Supper, the thing sig­nifyed be no lesse certainely conferred, then the very present signes are offe­red.

The manner of this Verity is not cor­porall, naturall, or Locall, eyther by a conversion of the whole Substance of the bread and Wine into the Lordes body, and bloud, or by Impana­tionem. a passing in­to the bread, or by locall inclusion; or lastly [...]nex sten­t [...]am. Indistantiā, by a beeing in, or closenesse; but it is Sacramentall, and Spirituall, which [Page 389] Gods will, and authority declared by the worde of Institution, effecteth: Sacramentall, because, according to the nature of Sacraments, it consisteth in a disposition, and relation, by which Christ, together with the signe, exhi­biteth the thing signified to the Com­municants, and sanctifyeth the breade and wine, that they may be the signes of the thing signified, being conjoyned together by a Sacramentall vnion.

Spirituall; because the body, and bloud of Christ, being not simply, and as they are in themselues, things sub­sisting, but Intellectually, and vnder­standingly to be considered, are propo­sed in these mysteries, and are offe­red to the mind, not to the body, to Faith, not to the senses; being also with the mind, and with faith alone to be ta­ken and receyved.

Of this maner, there are three grounds; The Institution, the Ʋerity, and Manner of Christs body, and the Nature of the Sacraments.

The Institution: for Christ institu­ted [Page 390] the Sacrament of our communion with his body and bloud, whereof wee are spiritually partakers by Faith: for after no other manner can it bee be­leeved, that the present body of Christ is exhibited in the Supper; but as it is truely receyved, as the spirituall meat of the soule vnto life.

The manner and verity of his body: for seeing the body of Christ being co­essentiall with ours, is circumscriptiue­ly in Heaven, wheresoever he will, and cannot be in earth by a maner invisible, incircumscribed, infinite indefinite; al and every of which maners, overthrow the verity of a body; we must altogether confesse, that Christ, being bodily in heaven, is neverthelesse, after a Sacra­mentall manner in body present in the Supper Heb. 2.17. Luc. 24.29..

The Nature of the Sacraments: for Faith should cease in the Sacraments, if the very thing, which is beleeved, were otherwise present, then after a sa­cramentall manner 1 Cor. 11.17.; neyther, indeed doth the omnipotency of God, or a mi­racle [Page 391] invert, or evert this sacramentall manner of presence. Not Gods Omni­potency: because, when there is speech made of that effectuall, and actuall po­wer of God, the will of God revealed in the word, must needes goe before. To which (will), if any thing be contrary, it is from it necessarily excluded, as that also, which is by nature contradictory: not a Miracle; because neyther miracles which are indeed aboue nature, should be sayde to be against nature, taking a­way, and withall leaving a substance, or naturall quality: nor is it probable, that a thing which is extraordinary, is done in an ordinary Sacrament of the Church.

And these things haue wee spoken concerning the Presence of Christes body and bloud in the Supper: Now are we to see, concerning the Communi­cating, and the eating.

It is needfull, that both the ground and the manner of the Communicating of Christs body, be considered and dis­cerned.

The Ground is the vnion in the Sup­per, and the same two-fold: the one, of the body and bloud of Christ, with the bread and wine, which is called Sacra­mentall, and pertaineth to the Forme of the Sacrament: the other, of the same body and bloud of Christ, with the beleevers, pertaining to the end of the Sacrament.

The Former consisteth in 2. thinges in the conjoyning of the Signe, and the thing signified, whereof wee haue spo­ken, and in the joynt receyving of both, in the lawfull vse, because in the vse instituted, they are receyved Simul, licet non similiter. toge­ther, though not alike: both conjunc­tions are not naturall, nor corporall, nor yet simply obligatory (or binding) but Sacramentall, whereby the thing signified is conjoyned to the Signe, and the matter of the Sacrament, to the Sa­crament: and are ioyntly perceyved in the true and lawfull vse thereof.

The Latter is our Essentiall, Reall, and spiritual communion with Christ Eph. 3.16.17. & 5.29.30. 1. Cor. 6.15.17. 1. Ioh. 3.24.. Essentiall, if the things, which are vni­ted [Page 393] be respected: Reall, if the truth of the Vnion: Spirituall, if the man­ner, whereby the vnion is made, bee considered. The things, which are v­nited, are Christ, and his Church; the Ʋerity thereof, the name of Vnion con­firmeth, and divers similitudes in Scrip­tures doe shadow forth: the Manner is not simply Intellectuall, or vulgar­ly, Supernaturall; but plainly Spiritu­all, Divine and Heavenly, whereof the (question) that it is, is manifested vn­to vs by the word of God, both simple, and Sacramentall: but the question, how it is, is so mysticall and secret, that even an Angell cannot comprehend the mystery thereof Ep. 5.30.32..

From this two-fold vnion, a twofold manner of Communicating also ari­seth.

The one is Sacramentall, or Exter­nall, of the Signes, which is made by the taking of the bread and wine, as ac­cording to the Institution & ordinance of Christ, they are the holy signes of his body and bloud 1. Cor. 11 26.: For as the bread [Page 394] and the cuppe of the Lord is corporal­ly eaten and drunke; so is the same eaten and drunke Sacramentally, wher­of the bread and the cuppe are a Sacra­ment, even after that manner, as the Sacrament of his body is called his Bo­dy, and the Sacrament of his bloud, is called his Bloud, by a Sacramentall manner of speaking. And this maner of eating is Temporall, and may bee iterated.

The other is Spirituall, and mysti­call; to witte, the very receyving of Christs body, and bloud in veritie, by the Spirite, by which Christ is spiritu­ally applyed vnto vs, that wee beeing made one with him, might by his spi­rite be quickned to life eternall Ioh. 6.46 48., and so this spirituall communicating, doth not onely signifie Faith, but also appli­cation, which is made by faith, & our communion with Christ, whereupon, sometimes it is called faith in Christ, sometime the communion of Christes benefites, and sometimes our ingraf­fing, and incorporating into Christ. [Page 395] Now it is called Spirituall, partly, be­cause it is effected by the worke of the holy Spirite 1. Cor. 12.13.: Partly, because it is by faith onely receyued, and partly also, because it pertayneth to the Spirituall life. And this manner of communica­ting is dayly, continuall, incessant. From both we exclude the corporall, & or all communicating of Christs body and bloud in the Supper. From the First, because the signe is receyved with the mouth, and not the thing signified: From the Second, because a spirituall thing cannot be receyved, bur Spiri­tually.

The Adoration, or Bread-worship­ping remayneth, which by a false sup­position both of the presence, and of the communicating of Christs body & bloud, superstition hath devised. For, albeit all the godly doe worthily con­fesse, that this Sacrament is to be hand­led with great Religion, and Reverence; which Reverence the Fathers sometimes called by the name of Adoration, and Christ himselfe is to bee worshipped [Page 396] in the mysteries, both as hee is God, & as he is God and man; yet wee must not stay in the very signes, neyther are the eyes of faith to be lifted vp to the place of the bread, but vnto heaven Col. 3.1..

That this popish Adoration is Ido­latrous both in it selfe, and in the Adiunct Ceremonies, wee proue divers waies.

In it selfe: by three Arguments drawne from the cause, from the man­ner, and from the kindes of Adoration: for seeing the cause of the Adoration of Christ, is proper in his God-head: for nothing is properly to bee adored, but that which is God: the worshipping eyther of [...], or [...]; cannot be translated to the outward signs thēselues without manifest sacriledge: then, see­ing the manner of Christs adoration requireth, that neyther the person be divided, nor the natures equalled, or the difference of them takē away; the bread cannot at all bee worshipped, or the bodie in the bread; but either the na­ture, and the properties thereof should be confounded, while the presence of [Page 397] Christs bodie is judged to bee in the bread; or that which is not fitte for a humane nature, but in regard of the person, should Idolatrously, bee attri­buted not onely vnto him simply, and as touching himselfe, but also vnto his Sacrament, Lastly, seeing there are two kindes of Adoration, Praying, & Thanksgiving; neyther of them can be applyed to the bread, neyther properly, nor Sacramentally, whereas both be­long to Christ, as being God and man.

In the Ceremonies, it is idolatrous, whether you respect the reserving of Reliques, the inclosing, or carrying a­bout, or the Elevation of the Eucha­rist: for, albeit there were certain be­ginnings of these ceremonies in the an­cient church; yet seeing they were pre­scribed neyther by Christ, nor his Apo­stles, or observed in the most ancient and purest church; they were for the good cause taken away in the churches of the Gospell.

OF THE LORDS Supper. The Part Confuting.

The Part Confirming. CHAP. XIIII.

AFter that wee haue discerned the application of our redemption by Christ, by the Degrees thereof, & the outward Meanes, which God is wont to vse for the accomplish­ment of the same. Now let vs see, ac­cording to order, concerning the Sub­iect of that application, that is, concer­ning the Church, which Christ redee­med with his owne bloud, and vnto which alone, by the gratious election of God, the vse, and profession of the great, and singular benefite of Redemp­tion pertaineth.

For the Knowledge of this Sub­iect, [Page 437] or Church, a two fold explication is very necessary: the one Nominall, the other Essentiall: the former whereof, Generally expoundeth the Equivocatiō (or divers signification) of the word; the latter, the very manner (or nature) of the church in particular.

The Nature of the very word ought to be considered and expounded two wayes, Etymologically, and Logi­cally.

Etymologically, the Church is a com­pany called forth by publicke autho­rity.

Logically, the Church is of the num­ber of those thinges, which the Logi­cians call, Collectiue, and gathered toge­ther, that is, such, which are not some one thing absolutely, but containe in themselues two things, whereof the one is like to a multitude and a matter dis­persed, but the other, to an vnity, or­der, and gathering together.

Being both wayes considered, the Church hath a threefold signification: the first most Generall, vnder which, [Page 438] not onely the Angels are comprehen­ded, but also Politically every ci­vill assembly, and Catachtestically, the false church which is called Ecclesia ma­lignantium, the Congregation of the wic­ked Psal. 26.5. Apoc. 3.9., is vnderstoode: The second, is more Speciall, and signifieth th t whole multitude of all persons, which gene­rally is esteemed by the outward [...]allingling, and profession. The Third, is most Speciall, most properly signifying, that part of men, which is knit together vn­to everlasting life; which signification is vsually distinguished from the [...]. for­mer, as it were, by foure properties, and attributes: that it is One, Holy, Catholicke and Apostolicke.

One, in the Author▪ of Salvation, in [...]he consent of Doctrine, in the Submi­nistration of the Spirite, and in the holy communion of the members Can 6.8 Eph. 4.4. 1. Cor. 3.11..

Holy, in vse, office, affection, and proceeding; lastly, in effect, and per­fection in Christ: for it is sanctified for Gods vse; it desireth after holinesse, & is perfectly cleansed by the bloud of [Page 439] Christ Mat. 26 28. 1. Cor. 1.2 Eph. 2.20..

Apostolicall, in the Ministery, and truth of doctrine.

Lastly, Catholicke, in resepct of the Places, Persons, Time, and Partes 1. Cor. 12 13 & 4.27.

In this place we are to treate of the Church in the second & third significa­tion: whereof, according to that double significatiō there issueth a double notiō; the one visible, in which, acording to the outward forme of the church; others al­so are mingled with the good (who pro­perly are the Church,) that pertain not to the same, but only because of the out­ward profession of the christian faith and calling Mat. 18.17. Mat. 13.24 Luc. 3.14.. The other Invisible, which according to the Essentiall forme there­of, comprehendeth the predestinated, and Elect onely, whose Faith cannot be discerned with the outward eyes 2. Tim. 2 19. Rom. 11.3.4.: The Former is esteemed by the outward calling generally; the latter by the inward calling properly, and particularly Eph. 3 15..

According to both Notions, the Church is of vs to be defined both Ge­nerally, and Distinctly.

Generally, the Church is defined to bee the company of them, whome God by his free calling doth call forth to the communion of his grace and glory Mat. 11, 29..

Distinctly, the Church visible is de­fined to be a society of men called forth by an outward calling, or communica­ting of the preaching of the word, and Sacraments, to the worshippe of Gods Glory Mat. 18.17..

And the Invisible Church, the So­ciety of men predestinated, which are called forth by an effectuall, and saving calling, out of the state of corruption, vnto the dignity of being adopted the children of God, and are vnited vnto Christ, as to their head, not onely to the service and worshippe, but also to the fruition of the glory of God Luc. 1.33 Rom. 11.4..

The Efficient Cause of both Churches is the one Primary, the other Instrumen­tall, or Serviceable.

The Primary, and Principall, ought 2. wayes to bee expounded, according to the constitution of the church, and ac­cording to the administration and or­dering [Page 441] thereof.

The Cause Efficient of the Constituti­on of the church, is God the Father, the Sonne, and the holy Ghost, as the beginning of all good in nature, and a­boue nature Rom 2.29..

Of this Efficient cause, or beginning, in respect of the vnity of the Essence, there is one, and a common Operation but in respect of the distinction of the Per­sons, there is a distinct Manner of working.

A Common Operation, because in divine matters, the cause of working is common, & the worke it selfe the same.

The Cause of Working, in the constitu­ting of the Church, is the good pleasure of Gods will, whereby, from everlasting, thee hath appointed to call forth some of Mankind, to the communion of his Grace Eph. 1.5 Tit. 2.14.. But the Worke it selfe, is the Eph. 1.13. fulfilling, (or complement) of the church, which is to bee consummated with those degrees of meanes, and pe­riods of times, wherewith it pleased God. Of which decree and worke, God [Page 442] the Father, Sonne, and holy Ghost, is the common beginning; but the maner of Working is distinct. For the Father is the Efficient cause of the Church, of the Invisible, by election, but of the Ʋisible by Creation. The Sonne is the Efficient cause of the Invisible, by effectuall Re­demption; but of the visible, by the com­mon offering of the same Redempti­on, by the preaching of the Gospell: the Holy Ghost is the Efficient cause, of the Invisible, by saving sanctification, and new creation in Christ; but of the visible by outward calling, whereby hee wor­keth more or lesse.

And this is the manner of the Ef­ficient cause, in the constituting of the Church.

Now the cause efficient, neerest, of the Administration, and ordinance there­of is Christ, God, and man, by a volun­tary disposition, and dispensation of Grace, whereby God the Father, made and appointed Christ, the head over all, to his Church, which is his Bo­dy Rom 12 5. 1. Cor. 3.11.12. Col. 1.18..

And it is so, not by order of nature, but by the divine ordinance of saving Grace: for the Church is not sayde to be a Physicall, and Mathematicall, but a mysticall body of Christ.

Wherefore also, by the same bene­fite of divine Ordination, Christ ought to bee helde, and esteemed the head of his body, not many heades, but one, for the church is neyther without head, nor yet having many heades.

But, as the condition of the head over the body, doth chiefly consist in three thinges in Order, Perfection, and Po­wer; in Order towards the members, in Perfection in it selfe, in Power towardes the whole Body: so Christ also in or­der, perfection, and power, performeth all duties, after a most excellent man­ner, which can or ought to be perfor­med of the best head.

In Order, because he, being true man, and true God, holdeth the chiefty in all things, having the supreminence, not onely of dignity, but also of Regi­ment, and power; whence it is, that [Page 444] the Scripture doth very often affirme him to haue Beeing before all things, and to be placed aboue all things.

In Perfection; because Christ alone is the King, Prophet, and High Priest, having all things in himselfe, from the Father, which any way may be required for the perfection of the head.

In Power, and Efficacy; because hee a­lone inspireth vigour, sense, motion, and spirituall life into his members, and is alone knit fast vnto the body, by the bond of the Spirit, yeelding that whole ioyning, and fastening together of the members among themselues, and with God, to the whole Church.

The Cause of the Church Instrumen­tall, and serviceable is, Generally, the word of God, what way soever revea­led, and communicated, whether in­wardly, or outwardly, or ioyntly both wayes Heb. 4.12. Act. 2.4 [...]. 2. Pet. 2.23. 1. Tim. 3.15.. Whence it is also, that the Word is in Scripture, called the seede of the Church, and the rule, measure, & foundation of the truth, which the Church hath as it were, hanged vpon a [Page 445] pillar, and as a sure prop vpholdeth the same. But Specially, the Instrumen­tall cause of the church Invisible, is faith it selfe, which sith it is inward, is not, indeede, knowne by the judge­ment of men; but yet, it marketh, (or noteth out) the true and essentiall man­ner, and forme of a member of the church, as being the onely Instrument of that inward, and effectuall calling of God. But of the Church visible, chiefly, and Primary, are the Ministers of the Gospell, who, for that cause are called in the Scripture, Builders, and Master-builders 1. Co. 3 10. Eph. 4.12. 1. Pet. 3.5.; to witte, instruments vsed of God, and the Lord Iesus Christ, for the knitting together of the Saints, for the worke of his Ministery, and for the common edification of the Body of Christ Eph. 4.7 2. Cor. 4.1.

Now both the calling of these In­struments, and their Office, according to the Calling, must be expounded.

Their Calling I meane, whereby they are holily, and lawfully called to a ho­ly publicke function in the communi­on [Page 446] of Christ, and of his Church.

Now, they are called eyther of God inwardly, by the Spirite, or outwardly of the Church (next after God) in a ho­ly, and lawfull order. The first manner, if it be alone, maketh the calling imme­diate, and extraordinary, which God a­lone causeth for the singular begetting and raysing of his church; such as was that of the Prophets, and Apostles, whome the Lord extraordinarily called, and informed, by a singular revelation, that their authority in teaching, and writing, might bee plainely divine Luc. 21.14. Act. 13.1. Act. 21 4.. The latter with the former maketh a calling mediat, & ordinate, which God, together with the church, causeth by Order Ecclesiasticall 1. Tim. 5 17..

Of this Order, there are two Essen­tiall partes, The Choice, and Confirmati­on: the First is, whereby a holy and lawfull examination is made, both of life, and doctrine Tit. 2.7. 2 Tim. 2.24 1 Tim. 3.10.: The other is, whereby a consecration and ordinati­on to the Ministery, is first made with Imposition of hands by the Cleargie, [Page 447] the body of the Church therevnto con­senting by Signe, speech, or free si­ [...]ence Act. 6.6. [...]. Tim. 4.14. 2. Tim. 1.6. And this calling, for that it is Ordinary, is also Successiue, not by na­ [...]ure, as once the posterity of Aaron, & the Levites, but by Ordinance and In­stitution.

But the Office of these Instruments [...]s, to administer the affaires of the Church, according to Gods prescripti­ [...]n.

Now the affaires of the church doe [...]oncerne eyther the Doctrine, or the [...]ignes, and Sacraments: or lastly, the [...]cclesiasticall Iurisdiction, and Disci­ [...]line of the Church. Wherefore the [...]ffice of all Ministers is contayned (or [...]ounded) in the administration of Do­ [...]trine, Sacraments, and Ecclesiasticall [...]overnement.

The Administration of Doctrine [...]onsisteth in two partes: in the asserti­ [...]n of the truth, and in the contrary re­ [...]tation of falshood; the right object of [...]oth, is the word of God 2. Tim. 2 15 Tit. 1.9..

The Administration of Sacraments, [Page 448] 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 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 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 al [...] vertue [...] into the Church: This, is the body vnto which, the members [Page 449] 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 Heb. 12 22. Apoc. 21.2 Eph. 6.11.12.: but of the church Ʋisible, 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; [Page 450] the essentiall forme of the church it self, still remayning.

The Subiect of the church Generally is Mankind 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 resemblāce or counterfeiting of godlinesse: Those, Elect and called; these, called onely, & not elect: Those the liuely, these the dead members of the church 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 [Page 451] by faith, according to the election, and operation of Grace 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 [Page 452] 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 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 [Page 453] 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 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 [Page 454] 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, & [Page 455] the body; but as it is considered accor­ding to it selfe, and the diverse members thereof, it erreth in divers wayes and degrees 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 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 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 [Page 456] 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 [Page 457] 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 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 [Page 458] dispositions of that first marke, to wit, The pure preaching of the Word, and the lawfull administration of the Sacra­ments 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 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 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; [Page 459] 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 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 [Page 460] 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 Mat. 18 18. 1. Cor 5.4 &c..

The publicke exercises of godlines, and charity, which notifie the true Church 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 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 [Page 461] 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 not that, is the Church, ambiguously so cal­led, or that, which is Hypocriticall; that, which hath neyther these, nor that, is not a Church at all.

But, because the particular Church, which hath these markes, eyther hath them perfectly, or according to parts, and againe both wayes, according to the quantity, and quality diversly, ey­ther more or lesse, eyther more purely, or more vnpurely: Hence it commeth to passe, that particular Churches both diversly erre, and oftentimes fayle: they [Page 462] erre more or lesse, according as they ei­ther cleaue to the truth, or swerue from the same 1. Cor. 13.9. Rom. 7.23 Mat. 6.12.; they fayle partly, because they are not alwayes conspicuous in order, regiment, and continuall suc­cession; and partly, because sometimes they vtterly perish by Apostasie, and corruption Apoc. 13 4.8..

The End of the Church in generall, is the glory of God himselfe, or the prayse of the glory of his grace: but in Particular, (the end) of the Invisible Church, is the salvation of the Predesti­nate; and of the visible, the consumma­tion, & fulfilling of the body of Christ, out of them that were generally cal­led.

OF THE CHVRCH. The Part Confuting.

The Part Confirming. CHAP. II.

THe State of Integrity, or the first creation of man before his Fall, is a singular worke of God in Nature, whereby hee made man a Reasonable creature, being of a com­pound (or double) nature, according to his Image, for his owne glory, and the good of Man himselfe,

The Efficient Cause, is Iehovah Elohim, The Lord God, or God in the Plurality of Persons, and Vnity of Es­sence: [Page 493] for there is but one finishing, (or perfecting) of the worke of one Es­sence; though according to the distin­ction of the persons, the order of wor­king is distinct: For the Father created by the Sonne, through meanes of the power of the Spirite himselfe.

Now God effected it both by a cō ­mon consultation, will, and consent going before Gen. 1.27., and by a manner of of effecting or creating, partly imme­diate, if you respect the soule, which God of nothing created, by infusing, and infused by creating Gen. 1.7; partly me­diate, if you respect the body, which was brought forth from a matter pre­existent.

The Matter or Subject of this first estate is humane nature endued with all perfections, which in thēselues might befitte, for a thing created, ac­cording to the condition thereof.

Now, whereas wee call it a mat­ter, wee vnderstand not onely that, which is incorporeall, or the corporeal onely, but that which is composed, [Page 494] and as it were tempered of both: for there are two essentiall partes of this Subject, or humane nature, whereof wee treate, the Body, and the Soule: the truth whereof ought to be discer­ned, and distinguished by their first Beginning, Substance, and Qualities.

By their first beginning: because the bodies of our first Parents were crea­ted of a matter preexistent, or having a fore-being; eyther neere, as the bo­dy of Eue, of Adams ribbe, and the bo­dy of Adam of the dust Gen. 2.7 22. 1. Cor. 15.45.: or remote, of the 4. Elements, & which Synecdo­chically, are vnderstoode by the name of earth, as being an Element for sub­stance and quantity predominant: but the soules were created of nothing, by the vertue of Gods infinite power, as after the same manner, God createth new soules in every body; for they are not brought forth from the body Per tra­ducem. by derivation, but are brought into the body by creation Psal. 33.14. Zach. 12.1 Heb. 12.9.; nor are they forced out by the power of the matter, as o­ther living creatures, as well perfect, [Page 495] as imperfect: for they are simple spi­rites, which are neyther divided, nor changed, nor corrupted.

By Substance, because the bodies are compound substances, furnished with diverse Organes (or Instruments) by which the soules exercise their po­wers and faculties: but the soules are substances, both simple and immateri­all; for being compared to other ma­teriall thinges, they consist of no mat­ter; and that they haue not any materi­all matter, their beginning and origi­nall hath taught: as also immortall, not absolutely by themselues by the Law of nature, or composition: for God alone, being life it selfe, is by him­selfe immortall: but by the grace of God the creator, and his divine will, which created the same to be such, that though it had a beginning, yet it should not haue an end 1. Tim 6.16. Luc. 16.22 & 23.43..

By Qualities; because even their bo­dies had also an incorruptibility, not in their owne nature absolutely; for eve­rything composed of contraries, is cor­ruptible, [Page 496] but by Gods grace, whereby man was able, as touching his body, not to die, vnlesse through his Gen. 3.19. Rom. 5.12 Iac. 1.15. owne fault, hee had voluntarily brought on himselfe the first and second death, & also a Bewty: so that there was not a­ny Infirmity, or deformity, but a convenient proportion, and a most godly well ordered constitution: but the Soules, which are humane, (and as they are so) had two principall facul­ties, the vnderstanding, and the will, according as the obiect of them is two-fold; to witte, Being, and Goodnesse: to which faculties, as beeing Subalter­nall; all the other are referred. For the vnderstanding apprehendeth Being, and Truth: the vniversall, indeede by it selfe; but the particular by sense. The Will inclineth forward to good, which, because it is in the things them selues, it doth not properly draw, and take vnto it the very things, but is drawne of them.

The Forme of this first Estate of man is limitted in the condition, and [Page 497] consideration of the Image of God, ac­cording to which man was created.

Now we call the Image of God, that likenesse, whereby man resembleth the nature of his Creator after a conveni­ent manner of his nature, partly in the soule properly, partly in the body, be­cause of the Soule; Last of all, partly in the whole, and entire person, by rea­son of the vnion of both.

In the Soule: whether you respect the Nature thereof, and the faculty of substance, or the Faculties; or lastly, the qualities of the habites, wherby they are perfected.

The Substance of the Soule, resembleth the Nature of God, according to her condition, and the measure of the con­dition for three causes; first, because as that, so this also is one, though it cō ­sist of many faculties, as her essentiall partes. For of one singular thing, there is but one substantiall forme. Second­ly, because as that is, so also is this sim­ple, spirituall, & immateriall. Simple, in respect of the materiall; Act. 17.26. Spirituall, in [Page 498] respect of the bodies Gen. 2 9; Immateriall, in respect of Originall. Gen. 2.7. Thirdly, as that is, so is this also incorporeal, & immor­tal. For it hath neyther the dimentions, (or limitations) of a body, nor shal haue end of life Ezec. 37 4.5. Mat. 10.28. 1. Cor. 15.19..

The Faculties of the Soule, which resemble the nature of God, are chie­fly two; Ʋnderstanding, and Will; the one expressing the Image of God in the faculty of vnderstanding al things Col 3.10. Eccl. 17.6.; the other, in the liberty of willing and choosing every object 1. Cor. 7 37..

Both as well the facultie of vnder­standing, as the liberty of will, is two-fold: the Facultie of vnderstanding, the one is Passible, (or suffering,) as mans mind is of it owne nature capable of all things: the other Actiue, (or doing,) which effecteth that those things, which in power may bee vnderstoode, by Act bee vnderstoode. Liberty (or freedome) the one is from compulsion; because man is not compelled to that, which is strāge from a Free-will; the other, from Im­pediment, because he is not violently [Page 499] letted (or hindered) from that, which he seeketh after with a free will 1. Co. 7.37. Rom. 8.7 Rom. 8.2 1. Where­fore the first man could will the good, and refuse the evill; and againe refuse the good, and chuse the evill.

The Habites, which performe those faculties, are two. For wisedome per­fecteth the vnderstanding; but righte­ousnesse, the will.

Wisedome is an excellent and per­fect knowledge, both of the superna­turall good, whereby he knoweth God, and his felicity in God; and of the Na­turall, whereby he knoweth the things created, and their natures Col 3 10. Rom. 12.2.

Righteousnesse is that vprightnesse of the mind, whereby perfectly, that is, inwardly, and outwardly, it obeyed Gods will, according to the whole law; which righteousnesse was not onely of person, but of nature, because the first man was created in it, and vnto it, as the originall and roote of mankind, [...]herevpon also, it is called Origi­nall Eph. 4.24. 1. Thes. 5 23. Eccl. 9.29.

And this is the manner of Gods [Page 500] Image in the Soule. Now in Body man resembleth the Image of God, not ac­cording to the partes, or according to it selfe, in respect eyther of Substance, or Figure, but partly in respect of the soule, whose Instrument it is; partly of the Person, a part whereof it maketh. For it doth most readily execute things both well vnderstood, and holily defi­ned in the soule, and in person, as it were in a most cleare glasse; it also repre­senteth the whole world, being the ve­rity, and dignity of the very Creator, & Originall, (or first) patterne thereof.

Lastly, in the whole and entire person, the Image of God shineth forth, because of the vnion of the soule and body, both in respect of the con­stitution of that whole man,, which e­ven the faithfull themselues haue so admired, that by it they acknowledged Gods Image, as also in respect of his rule over all in former thinges; whereof the first man receyved from God, not onely the right and power, but also the vse and execution Gen [...] 19. Psal. 8.6..

The End of that first state of Man, principall, and chiefe, is the glory of the Creator Archi­tectonicus. Prou. 16.4. Psal. 113.5. 1 Cor, 10.31., but subordinate, the bles­sednesse and felicity of the Creature Psal. 144 15. Ioh. 17.3.

OF THE FIRST E­state of Man. The Part Confuting.

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 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 [Page 509] 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 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 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 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 [Page 510] distinctly speake) and Actuall. The Ac­tiue beginning, is a naturall power to both opposites, the morall good, and evill 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 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 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 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 [Page 511] 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 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 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 1. Cor. 15 22. But that, which is of the Object, is the taking of the forbidden fruite, and the vse or eating thereof 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 [Page 512] of the whole man Psal. 51.5. Tit 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) 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 Mat. 12.34. Mar. 7.31..

The Matter of Actuall sin, which is as the Subject, is man, according to [Page 513] his body and Soule, and all the faculties of both, to witte, both of body, and Soule 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 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 Mat. 12.31.: the other is sayd to be a sinne [Page 514] 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 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 [Page 515] 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 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 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 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 [Page 516] 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 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 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, [Page 517] 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 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 [Page 518] 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 Rom. 7.18. Exod. 34.7 Pro. 20.9. Iob. 9.20..

OF SINNE. The Part Confuting.

The Part Confirming. CAP. V.

NOw, after the Condition of man vnder Sinne, followeth the con­sideration of humane strength, which after Sinne remayned in man, and is commonly, and vsually ex­pounded, and noted by the Name of Free-Will. But it is needefull, we dis­cerne the nature of this Doctrine three manner of wayes. First, commonly, and absolutely, according to the cau­ses thereof. Secondly, in Particular, according to the state and condition of man being a Sinner. Thirdly, respectiue­ly, and comparatiuely, according to the diverse estate of Man out of the State of Sinne, whether of his Integrity, or [Page 534] redemption, or glory.

Commonly, and Absolutely, Free-will is defined to bee a naturall power, or faculty of the Soule, by it owne, and proper motion without coaction (or forcing) to chuse, or refuse the good, or the evill, which is proposed (or of­fered) to the will, by the mind (or vn­derstanding) to bee chosen or refu­sed.

The Efficient Cause of this Free-will, is vsually two wayes distingui­shed. For one is Primary, and another Neerest: The Primary (or Principall) is God, the beginning, not onely of every good in nature, but also of Na­ture it selfe, and of the faculties, and functions thereof Gen. 45.8. Pro. 16.1. Ier. 10.23 Phil. 2.13.. The Neerest is Free-will it selfe, that is the will of mā, which by judgement of reason going before, of it owne accord, choosing imbraceth; or refusing, shunneth, that which was objected by the mind Esa. 1.19.20 Mat. 23.37 1. Kin. 3.5.

Of this will, there is vsually had a double consideration: the one, as tou­ching the Speciall, the other as touch­ing [Page 535] the Operation. As touching the spe­ciall, it is sayed to bee a faculty of wil­ling, or nilling: as touching the Opera­tion, it is sayde to bee a function, or ac­tion of that faculty, eyther improper­ly occupied about the ends, or proper­ly about the meanes, that tend to the ends.

The Matter hath the nature eyther of a Subiect, or Obiect.

That which hath the nature of a Sub­iect, (as in this place, we consider it,) is a substance created, intelligent, indued with reason, wherein namely the vnder­standing and will are the essentiall parts proportionally: but freedome is sayde to consist, or be in these parts, as the se­parable accident in the Subject.

That, which is of the Obiect, is ge­nerally all that, which is put (or consi­steth) in election (or choice.) But spe­cially it is the moral good or evil, wher­vnto the will of the Creature is freely carried, or which it freely escheweth. And as touching Free-will in the cause of Naturall good, the question is more [Page 536] Philosophicall then Divine.

The Forme of Free-will, is the very freedome of the mind, or of the Elec­tiue will, which (for learning sake) must three wayes be distinguished, & known. For there is one freedome in the Sub­ject, another to the Object, and lastly another from the lett that crosseth the same: which three it is needefull that wee know, for the making of this Forme, and for the condition of mans Free-will.

First, there is required freedome in the Subiect, that is, in the will it selfe, which from her inward beginning, worketh alwayes freely, and that by reason of it owne nature, according to which a free necessity of willing is laide vpon it. So that it is not to bee called a Will which is bereft of this Freedome. For the wil hath such a reciprocacy with Freedome, as with it owne Essentiall property.

Then there is required freedome to the Obiect, eyther to both, opposite by way of disjunction, to witte, eyther mo­rall [Page 537] good, or morall evill, whereof the one is chosen, or refused before (or ra­ther then) the other, or to eyther of thē, when onely one is offered to be taken, or refused.

Lastly, there is required freedome from the let that crosseth. For the wil of man is freede from compulsion and from necessity. From Compulsion; for what it doth, it doth the same of it owne accord. From Necessity; for, al­beit, in respect of the Speciall, it be ne­cessarily limited to doe eyther good on­ly, or evill onely, or both; yet by it own inward power, it freely limiteth it selfe to the bringing forth of it owne act; yet it is needefull, that both manners of Freedome be distinguished. First, from the Freedome of right, and secondly from the Freedome of slavery: That na­ture hath denied to man: This, the cor­ruption of nature. He hath not free­dome of right, who of due is Subject to another, and according to the will of the same, liueth, is moved, and wor­keth Pro. 21.1 Act. 2.23.: Wherefore all selfe power, or [Page 538] liberty ought to bee given and assigned to God alone: he hath not freedome from slavery, who through his owne fault, hath made himselfe a slaue to sinne, and the tyranny thereof Ioh. 8.34..

The End is the glory of God in his Iustice, and mercy, and the Salvation, or inexcusablenesse of man.

Particularly, in the state of Cor­ruption, Free will is defined to be, a na­turall faculty, and power, freely, and without coaction, to chuse, and per­forme the evill, which by the mind is offered to the will, to be chosen and performed.

The Efficient Primarie Cause is God, both in respect of the Will, and the freedome it selfe, as being the Author, and beginning of both, as touching the naturall state thereof. The neerest cause are the mind, and will of man so farre forth, as both by corruption of nature are averted from good, and converted to evill; and the vnderstanding verily proposeth and iudgeth falshood for truth; and the [Page 539] will chuseth, and followeth the evill in stead of the good Tit 1.15 1 Cor. 2.14. Rom. 8.7. Rom. 5.6. 2. Tim. 2.26..

The Matter as it is considered in the Subiect, is the naturall, or carnal man, but as in the obiect, it is the evill, vnto which the actions of both faculties are carried.

Now, the Evill, whether you referre it to the inward, or to the outwarde actions, wee two wayes consider: ab­solutely, and in it selfe; or Relatiuely, as having reference to another thing. The Evill absolutely is that, which is strictly forbidden of God. Relatiuely, is that, which is evill in the obiect, cir­cumstances, and end; that is, which 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 [Page 540] 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 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 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 [Page 541] there is no beginning in a naturall man, when there is speech of divine things) [...]eyther to doe them himselfe, nor to [...]ffer them to be done by an other 2. Co. 3.5. Ioh. 3.19 Phil 2.13. 1. Co. 1.18: [...]oth being considered in man, are from [...]at beginning, of all aptnes to good, & [...]so of the working thereof, which is in [...]hrist. Whence it is cleare, that power [...] the supernaturall good is not in the [...]turall man, and that there is indeede [...]me power in him, to the natural good, [...]ut such, as straieth in the end, & maner, [...]d that therefore to speake properly, it [...] onely a power to the evill, whether it [...]e such Absolutely, or Relatiue­ [...] 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 [...]biect to the Obiect, and from the cō ­ [...]ry impediment. For the will of man, [...] touching it selfe, is most free, & freely [...]itteth it selfe for the bringing forth [...] the action of evill, without eyther [...]y coaction, or necessity of the [...]ct.

The End is the glory of God in his iu­ [...]ce, and the inexcusablenes, or iust con­demnation [Page 542] of man.

Comparatiuely, Free-will is two waye [...] considered, according to the twofolde condition of man, out of his State o [...] Corruption, to witte; of his integritie before his fall, and of his restoring, c [...] regeneration after his fall.

In the State of Integrity, Man had a Free will, or freedome of an Electu [...] 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 powe [...] to good; because this was the nature o [...] man, that hee abusing that his powe [...] to good, should turne away the good from himselfe, and himselfe from th [...] good into the contrary 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 ough [...] divers wayes to be considered, an [...] expounded. For, whereas man in th [...] state, is the common Subject of grace and sinne; Hence it commeth to passe that he hath free-will, both to good [Page 543] 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 [...]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 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 [Page 544] 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 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 mā 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.

The Part Confirming. CAP. VI.

BY the Name of Faith, wee doe vn­derstand an outward and hypocri­ticall profession of Religion, and Faith Mat 13 20.21. Heb. 6.4.5 6., not a temporall know­ledge, and assent concerning Gods Grace Act. 8.13 Iac. 2.29.. Lastly, not a certaine per­swasion concerning some miraculous effect conceyved by a singular revela­tion or promise 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 Rom. 3.28.; and is a gift of God, or a holy habite Inditus. [Page 555] 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 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 [Page 556] will with new qualities, and by incli­ning the same, that it might particular­ly, and firmely assent, and cleaue to that knowledge, and receyving 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 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 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 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 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 Rom. 7.16. Eph. 3.12. Eph. 1.22.

In respect of the will, the chiefe and principall part of faith, is, Trust [Page 558] 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 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 In Hypo­thesi. by a Supposition; though con­ceyved in a position, and generally 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 Rom. 11.35. Eph. 1.12., the neerest end is our Salvation, which the holy Scripture calleth the end and reward of faith 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 Species specialissi­ma. is a Speciall kind most speci­all: and in Object, because the thing beleeved is one 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 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 Ioh. 3.16 Phil. 1.6 Ioh 6.56. 1. Ioh. 2.1..

OF FAITH. The Part Confuting.

The Part Confirming. CAP. VII.

ANd this is the first and principall part of Christian Calling, being Inward and Invisible, which the other, which is outward and vi­sible doth succeed, that is, good Workes, which proue and testifie the truth, and life of faith, by the outward exercises of Pietie and charity.

Now it is needefull that the do­ctrine of good workes bee expounded two wayes: first, according to their owne common nature, and respect; se­condly, according to the chiefe kind of a Christian life, and the principall ex­ercises of a Christian man in this life.

Good Workes, according to their own [Page 570] common nature, and respect, which of vs in this place, are indeede considered Theologically, and not eyther Philoso­phically, or Politically, are defined to be, Actions, which are done (the holy Ghost working the same,) of the Rege­nerate, by faith, according to Gods law, to the glory of God, the con­firmation of faith, and our election, and the aedification of our neigh­bour.

The Efficient Cause of good works is vsually considered, eyther as princi­pall, or Secondary. The Principall is God the Father in his Sonne, by the holy Ghost, from whome, in whom, and by whom, is the beginning, and fi­nishing, as in nature, so aboue nature Phi. 2.13 1. Cor. 4.7 Ioh. 3.27. & 15.5. Eph. 2.4. Now, God effecteth good workes, partly in respect of the agēt, or Instru­ment, which is man regenerate, whom hee prepareth, informeth, and instru­cteth after a saving and singular man­ner of the Grace of sanctification, that hee might both be willing, and able to worke well: partly in respect of the [Page 571] action, which hee sanct fieth, that it might bee good both in the generall, and in the speciall, and in all circum­stances.

The second Efficient Cause is ey­ther Externall, or Internall, both In­strumentall, in respect of that former, (or superiour) Cause. The Externall is man regenerate, Immediately produ­cing good actions, according to the measure, and degree of his Regenera­tion. For, because the Spirite and the flesh are mixed one with an other in a man regenerate, it commeth to passe, that in one, and the same worke, the action springeth mixed of both, by a mutuall conflict, which by the more intentiue quality is vsually named the worke of the Spirite, or of the 1. Ioh. 1.8. Rom. 7 23 Eph. 2.3 flesh, Whence is the infection, and imperfec­tion even of the best workes. The in­ternall is Faith, not by the vertue, effi­cacy, or efficiency of it selfe; but as it apprehendeth that her object instrumē ­tally, vnto which it is carried, to witt, Christ, in respect of whome onely the [Page 572] holy Ghost worketh in vs both to will, and to doe good, and our actions, though most vnperfect, doe neverthe­lesse, please God, and are approved of him.

The Matter of good works, is whatso­ever is prescribed by the Law of God: for both God alone hath the authority of commaunding, and the Law of God alone, hath the rule and manner of eve­ry commandement, which hath respect vnto that, which is right and good 1. Sam. 15.22. Ezek. 20.19. Mat. 15.9. Esa. 29.23..

Of this Matter, according to the distinction of Gods Law into two Ta­bles, there are two chiefe and principall parts: the former whereof prescribeth, and commaundeth the duty of man to­wards; God or godlines: the latter, the duety of man towards man; or hu­manity.

The good works, which belong to godlinesse, are absolutely, and necessari­ly good, and cannot be otherwise: the consideration whereof is most perfectly set downe in the fowre precepts of the first Table. For the works of godlines do [Page 573] properly belong, eyther to the 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 [Page 574] 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; 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 [Page 575] 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 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 [Page 576] our Neighbour. On Gods behalfe, the supreame end is his owne glory, where­vnto both the commaundement, and al benefites corporall, and spirituall, are subordinate 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 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. Luc. 22. [...]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 Circa be­neficia im­petranda, Circa male­fi [...]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 [Page 577] things of God, as being the fountain of all good things 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 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; [Page 578] (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 d [...]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 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 [Page 579] 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.