A BRIEF INSTITUTION OF THE COMMON PLAces of Sacred DIVINITY. WHEREIN, THE Truth of every Place is proved, and the Sophisms of BELLARMINE are reproved. Written in Latin, by Lucas Trelcatius, and Englished by john Gawen, Minister of God's Word.  
LONDON Imprinted by T. P. for FRANCIS BURTON, dwelling in Paul's Churchyard, at the Sign of the Green Dragon. 1610.   

TO THE RIGHT WORSHIPFUL, SIR RICHARD LEWKNOR Knight, Chief justice both of Chester, and of his majesties Council in the Principality, and Marches of Wales, Grace and Glory in Christ JESUS.  
HAVING finished (Right Worshipful,) the Translation of this Logical, and Theological Treatise; I thought good, both for the patronizing of the Book, and the Testimony of my duty, to offer the Dedication of the same unto your Worship: for the former cause, that as the Author himself, dedicated this Book at first to such persons, as were for authority able, and for Religion zealous to protect the same; so I the unworthy Translator of so worthy an Author, made bold to make choice of your Worship, being for authority in your place, no less eminent, and for zeal to Religion no worse affected, To the end it may be shielded by your Patronage, from the mouths of the malignant; not in regard of my labour herein, (which as it is but small, if either the quantity of the Book, or the Authors own Industry be considered; so it is not without imperfections, which notwithstanding, I hope the discreet, with favourable Connivency will pass over, considering the difficulty of Translation in this succinct and Logical kind of writing, and the penury of our English Language in the Terms of Art;) but in respect of the matter itself, which being so worthy, for God's cause deserveth, and so profitable for the Church's sake, desireth your favourable countenance. For the latter Cause, that as your Worship, is my best, and chiefest favourer, and that for the best and chiefest cause, the profession of godliness; so meet it were I should declare, whom first, and best I should remember in this the first fruit of my labour, and best token of my love: best I say, in regard of the matter, which is here contained, though least to be esteemed in respect of the manner, how it is by me delivered; which (though being offered in a homely style, as a golden Treasure in an earthen vessel, or a rich Pearl in a polluted hand) I trust your worship will not reject. And so I commend the same, such as it is, to your Worship, in your Christian favour to be regarded, yourself to the Lord in his continual mercy to be protected, and all that I am, and have to yourself, at your godly pleasure to be commanded,  
JOHN GAWEN   

TO THE COVRTEous, and Christian READER.  
NOt long since (Courteous Reader,) a friend of mine commending this Book unto me, upon the general good liking conceyved thereof in the Original by the learned, entreated me for the further good of the Church, to take upon me the Translation thereof: Which, though at first, I was unwilling to do, especially for that in the perusal thereof, I found it so Scholastical, as that it required much Art, Reading, & Leisure of him that should perform that business. Yet forasmuch as the Book for matter is necessary, for Art exquisite, and for Method more compendious than any other I have read in this kind, I have adventured the employment of that Art, Reading, and Leisure which I have, in the Translation of the same. Wherein, as my labour hath been the more difficult, partly, because the Treatise is Logical, and therefore in many places are required proper and fit terms of Art, wherein our English tongue is penurious; partly, because of many Greek words very significant, & therefore not easily expressed word for word in our language; partly also by reason of some few faults committed in the Original Printing, (from which no Book can be free,) and therefore had but my conjecture at the correction thereof; so I trust it shall be the more favourably censured, if ought therein be found Defective. Concerning my dealing herein, I have followed the Author as nearly in sense, as my judgement apprehended, as faithfully in Words as Discretion guided me, and as fitly in Phrase, as the Idiom of our Tongue could suffer. Only I have inserted here and there a word of mine own, either for the explaining of Words more obscure, or for the supplying of such, as in Latin are more tolerably understood: All which, I have for difference sake noted with a Parenthesis. And withal, for the better satisfaction to the Intelligent, have placed all the obscure Latin Words in the Margin, as leaving them to their choice, either to accept of mine Interpretation, as it is, or allow of their own, if it be better. As for the places of scripture quoted in the Margin, I leave them as I found them. It remaineth therefore (Christian Reader) that thou take in good part, what I offer in good will. And so I end, wishing my labour to be for thy profit, and both for God's glory. Ludlow this 9 of October. 1610.  
JOHN GAWEN.   

TO THE WORTHY, most Prudent, and Right Honourable Lords, Surveyors of the University, and Consuls of the Commonwealth of LEYDEN in Holland.  
I Offer unto you (Right Honourable) the first fruits of your bounty, and my duty: for it was your bounty, that through your favourable, and benevolent voices, you placed me as the Heir of my Father's profession, and your courtesy, and rather out of your affection hoped and wished, then thought or judged, that I (who had strength neither sufficient, nor worthy for so great a height of business) should be able to do somewhat for the public good of your School. Nevertheless, I acknowledged & embraced your Honourable judgement, in regard of your authority & prudence, and your favour, in regard of you singular love, as faithfully as I could, wi●● such modesty as I should: and have (you● selves electing and promoting me) ascends unto the chair of Theological professi● with the hazard of my reputation, fearing to hazard not only my 
a Profectum.  proceeding, b● also your 
b Affectum.  affection. It was my duty, 〈◊〉 not to answer the worthiness of my profession, and your expectation, yet at least wise, by all means to testify my own affection, how I would gladly answer the sam● according to my small ability, and undertake any thing, to the end I might endeavour my best for the public profit, & your desires. For which end, I have taken in hand, as it were the Anatomy (〈◊〉 ripping up) of the whole body of Divinity, and within a year and a half space, have composed and briefly abridged a Scholastical, and Methodical Treatise of the common places of sacred Theology; first, 
c Didacticè.  by way of Doctrine, and confirmation in teaching the truth, then 
d Elenctice  by way of reproof and confutation, in cutting of the Sprigs of errors, with the Sickle of Truth: for there is a twofold way of teaching Divinity, the one 
e De Verilate.  of the Truth, the other 
f Pro veritate.  for the Truth: both are coupled together, as it were, by a sacred Wedlock, and necessary for the through handling of Divinity. We have laid down, and confirmed the Doctrine of the Truth, or the nature of every common Place by Definition, (where either it might, or should be done,) and an analytical Explication of the same by Causes; but have concluded the confutation of falsehood, with an Appendix, or (Addition) of general Solutions, and Distinctions: every one of which, we have opposed against each Argument of Bellarmine, (where the place hath been in Controversy with the Papists,) in the same order, as they are by him laid down in the places noted. And so having passed through the whole course of our fore-determined journey, we are come at length to the wished Goal, and have finished both the parts, of Theology as it were in a Platform. One thing remained, that I being privy to myself, of mine own Infancy should entreat pardon of my Auditors, for mine ignorance, and excuse those things, which were spoken, and delivered by me with honest silence, & so commit and commend them to their private courtesy, censure, and consideration. And I had so done, had not both the public respect of my Theological study, and the private conscience of my Duty, besides the importunate entreaties of friends, (as it were) wringed from me the Edition, or publication hereof. In so great a plenty of so many Theological Books, and common Places, the Students of Divinity have of long time complained of scarcity, and that not without cause; for the Writers and Authors of common Places, (who are in use amongst young Students,) do either with their prolixity delay the speedy, longer than is meet, or with their overmuch brevity, either compel them to run back the same way of doctrine too often with loathing, or bar them from the other, (which is by way of reproving) with danger. Hence it is, that the fervour of Study waxeth faint, and before it be lively, oftentimes waxeth old. It was therefore long ago both my desire, and the desire of all that are studious in sacred Theology, that both parts of Divinity might be contracted, and brought into a compendious Breviary by a Scholastical, and Methodical discourse: which, wile I wished, and waited for from others, who abound both in leisure and Learning, it seemed good unto ⁱ me to publish this our Book, as a witness of our common desire, that as a forerunner it might invite, and provoke those great wits, whereof this age is most fruitful, to accomplish the same. Which if I shall obtain, I verily profess, that I have received a plentiful fruit of this my labour: the mean while I trust, if as I would request, that those things, whereof I am ignorant, might be imparted unto me, without concealing of arrrogancy; so it shall be likewise acceptable, that I impart those few things which I know, unto them that are desirous thereof. Moreover, whereas the profession of the handling of common places was committed unto me, and the explication of them, was now at length to be taken in hand again: I thought good, not only to ease my Auditors from a trouble of writing, but also to lay forth, as in a Table, to their memory, and eyes, what hereafter they ought to expect from me, & have withal, as a guide in the way, with the finger pointed at the matter, to show unto the studious, the way, (and that the readiest way) to the Doctrinal, and reproving Knowledge of theology. Now, unto you (Right Honourable) I offer, and consecrate of due right, and desert, these first fruits of my profession, such as they are, as the young tender seeds of my Theological Harvest, which first sprung up in your field, and afterwards, through your courteous favour, attained unto some maturity; both, that I may testify and show some proof of my thankful heart, by this task of duty, and especially, that ye may the more stir up your loving favours and my studies, and so yield yourselves to be my forwarders, and stout protectors against the barking mouths of the malevolent. And so I hope, and trust in the Lord you will: unto whom I pray (Right Honourable,) that he will prosper the course of all your Counsels, and very long preserve you in a safe and flourishing Estate for the good of this University and Commonwealth. Lugd. Bat. the 7, of August. 1604.  
To your honours most devoted, LUCAS TRELCATIUS. L. F.   


THE TABLE OF the Contents of the First BOOK.  
OF the Principles of Sacred Divinity. Cap. 1  
Of the Word of God. Cap. 2  
Of God and his Attributes. Cap. 3   

The Contents of the second Book.  
OF the works of God, or causes of Man's Salvation. Cap. 1  
Of Predestination. Cap. 2  
Of Creation. Cap. 3  
Of Providence. Cap. 4  
Of the Works of Grace, or of Redemption. Cap. 5  
Of the Person of Christ. Cap. 6  
Of the Office of Christ. Cap. 7  
Of the Calling of Man unto Salvation. Cap. 8  
Of Man's justification before God. Cap. 9  
Of the Covenant of God. Cap. 10  
Of Sacraments in General. Cap. 11  
Of Baptism. Cap. 12  
Of the Lord's Supper. Cap. 13  
Of the Church. Cap. 14   

The Contents of the Third BOOK.  
OF Man and his Divers Estates. Cap. 1  
Of the State of Man in his Integrity. Cap. 2  
Of the Corrupted State of man.. Cap. 3  
Of sin.. Cap. 4  
Of Free-will. Cap. 5  
Of Faith. Cap. 6  
Of Good Works. Cap. 7  
Of the State of Man after this Life. Cap. 8    

REader, for a Book of this quantity and quality to be without faults, is almost impossible, yet better is it by much that they be noted, whereby they may be amen●d, then that they should cause an error for want of corre●●ion. Were the Subject of the Book light, Faults were ●sse material; but because it concerneth Gods special ●ory, and man's salvation, They are of greater consequence. 〈◊〉 point only, or a letter may either obscure the meaning, 〈◊〉 quite invert it: Wherefore as I have taken pains to colect the chief so I pray thee in thine own book before thou ●eade it, amend them thus.  
Page Line. Errata. Correction. 9 10 or Principles; principles; 24 19 perfect and more Perfect, and no abide 24 mediate immediate 33 5 Principle prescriptions Principles 68 3 actual, and actual. And 74 4 are only one only 80 2 Beginning of Principles of 88 3 combine continue 102 15 motions notions 212 8 received perceyved 231 8 righteousness, unrighteousness, 237 16 thereof therefore of 241 6 from the for the 351 16 in that That 448 25 followeth floweth Fol. 23 in former inferior 543 7 and excellent excellent 554 1 do understand do not understand   

A Scholastical and Methodical Institution of the common Places of Divinity.  
INtending to lay open in a brief and School Method a Theological institution, we will premise two things, in stead of a Preface or introduction thereunto.  
The one of Divinity itself, and of the Nature and verity thereof.  
The other concerning the order and Method of our institution.  
Divinity we mean not that first pattern, which in God is of God himself, nay, is God himself (for both God & that which is in God is the self same in a simple Essence) wherein by an indivisible and unchangeable act, he knoweth both himself in himself, and out of himself all and singular things by himself, but the stamp out of that former expressed and shapened by a revelation and gracious communication thereof, either according to the universal nature in all men, or according to special grace & measure of the scripture in the Church.  
He that would inquire the verity hereof, aught to consider two things, first, that it is, secondly, what it is.  
That there is such a stamp of Divinity, the Nature of God, the light both of our own Natural conscience, and supernatural knowledge revealed, as also the common experience of Nations and ages do declare.  
The Nature of God, for sith he is by all means infinitely good, we must no way think that God wanteth a good mean to communicate good, whose property it is to be a communicator of himself, or to communicate himself with other his creatures, according to their condition 
a Mat. 5.45. .  
The light both of our Natural conscience, by which clearly shining, all men have this settled in their hearts, that there's is a Divination, and other kinds of divine communications 
b Rom. 1. 1●.19 & 2.24.25.  as also of supernatural Knowledge revealed whereby we know that whole truth to be fully and plainly registered in the holy scriptures, which was behoveful for us to know to our salvation.  
Common Experience, for even the Gentiles themselves being stranger's from God, had the Oracles of the Devil in stead of these from God rather than that they would deny that stamped Divininity, or be said to want the same 
c Rom. 1.21.22.23. , for hence it came to pass, that whereas among the Heathen, some of their Gods were thought to be very Gods, some others to be such spirits, as they called Daemons, the heathens Divinity was held to be of two parts, for the one treated of the Gods themselves, the other of 
d Daemons.  those spirits, which they called Daemons, that which treated of their Gods, 
August. lib. 5. de Civit. Dei, cap. 6.  was held of them to be threefold, as Augustine out of Varro teacheth, to wit, Poetical, Natural, and Civil, that which did set forth the power of those spirits, was twofold: for whereas of those spirits, called Doemones, some were good, some evil: that which discoursed of the evil spirits who were to be pacified and appeased, was called Magic and Enchantment: but the other which delighted the good with sacrifices, was called Divine ministration and Expiation: therefore there is a Divinity.  
Now if you respect the true interpretation of the word, it is defined thus, to be a knowledge of the Oracles or speeches of God: but if the thing or matter itself; it is a true wisdom of divine things from God communicated, either by mean Natural, according to inbred principles, or else by a mean more excellent, according to grace supernatural.  
And of this Divinity we speak in this place, we call it Wisdom by example of Scripture: 
f 1. Cor. 26.  first, for the excellency of the thing, as being the most certain declarer of principles, & most noble Princess of all sciences: secondly, for the singular mean or manner of knowing, for this wisdom is distinguished from that which in the Scripture is called earthly, sensual, and devilish.  
The subject of this Theological wisdom are matters divine, both for their Nature, and the manner of considering: for whereas a Subject hath two parts, the one which containeth the place of the matter, & is called the thing considered: the other of the form, and is the manner of considering it: we observe them both in the explication of this subject: The thing considered is God himself, and all things disposed unto God, that is all things divine, either of their own nature, or by relation unto God: The manner of considering is proportionable to God's truth, even to the whole truth, and every part thereof alike (or equally) infused, fitted to the dignity of the deliverer to the nature of the argument, as also to the condition of those, to whom it is delivered.  
And this is the nature and verity of Divinity: now we will briefly show the Method of our Institution concerning the same.  
There is a twofold Method of teaching, the one from Principles, the other unto Principles, the one a Priori proceeding from the Cause to the Effect, and from the first and highest to the lowest and last: the other a Posteriori, proceeding from the Effect to the Cause, or from the last and lowest to the highest and first: The use of the former is chiefest in sciences contemplative, of the latter, in the practic (or active.)  
Now whereas Divinity in both these holdeth the first & principal place, (by reason whereof, some have distinguished it into Contemplative and Active) and for that it affordeth a faculty both of knowing and doing well, which is the right way of wisdom: it hath fallen out that Divinity hath been handled in a divers Method by divers men, yet by all of them profitably and faithfully.  
For whereas all order is taken either from the nature of things to be considered. or from our better and easier knowledge thereof, Calvin, Melanthon, Vrsinus, have done well, who observed an order of their better knowledge in a method, vnfoulding by way of Analysis 
g Analyti●a.  in like manner, Hiperius, Musculus, Hemingius, Zanchius, have done well, observing the order of Nature 
h Syntheti●a Synthesis, also is contrary to Analysis, beginning from things granted to that which is in question.  in a Method of composing and couching things handsomely together. We in this our Institution will join both these together, borrowing 
i a Synthesi,  from the Method of composing the disposition, and 
k Ab Analysi.  from the Method of unsoulding the invention of the same, that from both, the 
l Systema.  full constitution of this body of Divinity which we have in hand may arise.  
Therefore by an order synthetical (as we term it) we will begin from the first Principles, that by the Means we may come to the last: but we will set down a declaration, such as we call analytical, of the first, middle and last things; first in teaching the truth by way of confirmation, then in reproving the falsehood by way of confutation: that, by the help and benefit of the Definition of every point of Divinity, and by the Analysis of the same, through the causes thereof: but this, by the Appendix (or addition) of the general solutions, which we will lay under every place (or point) and set against the principal arguments of our adversaries, especially Bellarmine's: this is our Method.   

THE FIRST Book of the Principles of sacred Divinity.  

CHAP. I.  
ALL Sciences have their proper principles, above which, as being those that cannot be demonstrated, and are immediately the first, we may not ascend: but among many sciences, that is the more perfect, which is, or cometh of the superior 〈◊〉 Principles; and that the most perfect, which resolveth a matter into the first Principles, which depend not upon any former, of which sort, Divinity alone is. For the principles of other sciences are not simply the first, bu● only in their own kind: because indeed, in their own science they have no other Former: but there ought not to be any other Former Principles of Divinity, neither in itself, nor out of itself, to wit, neither any Principle of being, nor any principle of knowing.  
For there are two Principles, the one of the thing, the other of knowledge, those out of which other things are produced, these on which the knowledge of other things do depend, both these 
a Analogize.  proportionably are of us to be considered in Divinity: for the true exposition of the word intimateth unto us, those two beginnings to wit, God, and the Word: God is the Principle of being, and the first cause of Divinity, from which both the end of Divinity and the means unto his end do spring: the Word is the principle of knowing, by which the end of Divinity, and the means unto it may be known.  
Both the principles are immediately 〈◊〉 the first: God is a Principle immediately first, because nothing was be●●h●●: the word is a principle immediately, first, because nothing was spoken before it: which two, though ●hey go together in dignity and office of beginning, yet in the course of order, in the manner of doing, and in ●he producing of the effect, they are distinguished, and are mutually each to other subordinate, for God first mediately speaketh unto us in the word, than the word mediately bringeth us unto the knowledge of God, which knowledge, sith it is intended to be the principal and proper subject of whole Divinity, the mean thereunto subordinate, which we called the Word, ought first to be known.   

Of the Word of God.  

The part confirming. CHAP. II.  
THe Primary Principle of Divinity, for dignity is God, but for the order of better knowledge, the word● is the first.  
The word we understand 1. En●●tiatiue (or which is uttered) whereby God hath communicated with man, either specially through Revelation by Oracles, visions, or dreams; or generally through a lively tradition o● doctrine from hand to hand, or through a more excellent manner by the Scripture.  
The same we thus define: It is at holy Instrument concerning the truth, necessary 
a Rom. 15 4. 1 Tim 4. ● joh. 5.35  to salvation, faithfully and perfectly written in the Canonical 
b Rom. 1. 2 Pet. 1.19 2 Pet. 3.15 16.  books by the Prophets and Apostles. 
c 2. Tim. 3 16.  as the Secretaries of God for the healthful instruction of the Church. 
d 2. Pet. 1 22. Psal. 1 19.1 1. Tim. 4 13 16. .  
We call it an Instrument both in respect of the Covenant, whereof God would have an Instrument to be made, and by a renewed contract publicly to be registered, as also in relation to another thing, as in the proper use and office thereof, because the holy Scripture is not for itself, but as the manner of ●struments is for another thing, the ●hority, perfection, perspicuousnes, ●d use of this Instrument shall be made ●dent by a Methodical 
e Analyst.  resolution the causes.  
The Cause Efficient of the Scripture God 
f 2 Tim. 3.16. 2 Pet. 1.21  the Father in the son by the ●rit, for the same hath the Father laid ●en to the Church by the word Enun●tiue, and by the works of grace & ●wer generally and specially, ordinary and extraordinarily, 
g Heb. 11.  the Son ●th both ways confirmed it in the ●ew Testament, 
h Heb. 1.2  the holy Ghost search the same in the hearts of the faith●ll by the word inwardly testifying, or 〈◊〉 an inward Testimony, 
i Esa 59.21. joh. 14.26  the Scrip●re than is divine by original, and by ●e things thereof, both Essential and natural, as also assumed,  
By Original, because every knowledge 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 immediately with his own finger wrote the Decalogue in Tables, and 
k Exod. 34 27.  mediately by servants as his 
l Actua●ios Ta●ula●ios  Notaries and public pennemen commanded that whole 
m Systema.  compacted body of holy scripture with every part thereof to be written 
n 2. Tim. 3.16. Insitis. Adsitis. .  
The scripture also is divine for the matters both put therein and put thereto, for both the Essential parts thereof are divine in matter and form, and the end divine also, as hereafter shall be declared, yea and the apparent signification and demonstration of the Spirit and presence of God, very antiquity, the invincible force of the truth, and many other points do witness the same to be divine: now it must needs be, that the Scripture, which hath God to be the author, hath also divine authority.  
Further, this authority is two ways considered, first in itself, secondly, in respect of us: the authority of the Scripture in itself is divine, if we consider the cause, subject and certainty of doctrine.  
The Cause, because the authority of the Scripture is as great as that of the holy Ghost 
o. 1 joh. 1 9  who indited both the matter and words thereof, and whose Prophets and Apostles were only the amanuensis, pennemen 
p joh. 14.16. .  
The Subject, 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 things whereof it is the Instrument, hath an exceeding great and infallible authority 
q Heb. 4 12. .  
The certainty of doctrine which the Scripture hath from God by Virtue, Verity, and Complement: by Virtue, because he hath confirmed the same both at all times with his spirit, and at convenient time with his works of grace, and power: 
r 1. Thes. 1.5.  by Verity, because it containeth the whole truth communicable in itself both alone and perfectly 
s 2 Pet. 1.19.  By Complement, because as in substance, so also in event all things are most certain, and most true in the Scripture 
t Mat. 24 35. .  
Now in respect of us or unto us, the authority of the Scripture is divine by the testimony of God both particular and general.  
Particular, because God hath both publicly testified that sovereign Authority by ordinary and extraordinary means, and privately sealed it by his everlasting spirit in the conscience of the godly 
u joh. 1.37 & 5.6. .  
General, because first God used the undoubted Ministry of his servants as fi●te Notaries, which went between God speaking, and the Church which he speaketh unto for the perpetual verity of the thing: 
x Eph. 2.20.  Secondly, cometh 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, received, kept and delivered the same by the use and exercise of God's Ministry, and of Ecclesiastical Discipline which dependeth thereon.  
Which authority of the Church is secondary, not to establish, but to testify th● authority of the Scripture, for both are to be acknowledged, yet in their degree and order, for that of the Scripture is Primary, sound and essential: but that of the Church is subordinate, accidental, and altogether ministerial.  
The Material Cause of the holy Scripture ar● divine matters revealed to our salvation, according to our capacity, and registered in the Canon.  
We call the Canon the doctrine, that is contained in the Books of both Testaments, the form whereof internal, is the unchangeable truth of God: but the external is the holy Scripture, the most absolute Symbol of the same, for God hath used and sanctified the Instrument of the Scripture, as it were the Index or declarer of that Essential Canon, and the truth of the word for the approving of the truth, as it were in a certain state or habit of an external form, that by divine ordinance it might be 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 unto this day, there hath been a threefold Canon in the Church, the one divine, the other Ecclesiastical, and the third false; how the Canon properly called divine may be distinguished from the Ecclesiastical, and both from the false, it is very needful for us to discern, first by the parts thereof, secondly, by the manner of delivering: thirdly, by their proper conditions.  
We divide the pats of this Canon into the books of the old and new Testament, according to those two several times of the old and new Church.  
The old Canon is that which being received from God, the ancient Church of the jews kept, and next after delivered from hand to hand to their posterity by God's appointment: the books whereof are reckoned to be 22. by the jews, but more distinctly by us 39 and are divided into three ranks: the first containeth the five Books of Moses, the second containeth the books of the Prophets, both historical and prophetical, whereof some were published before the Captivity, to wit, the book of joshua, judges, Ruth, two of Samuel, two of Kings being historical, Esay, a good part of jeremy, and the nine lesser Prophets being Prophetical: Others were in the time of Captivity, and after as Esdras. Nehemias, Ester, which are historical: some part of jeremy, Ezekiel, Daniel, and the three last of the smaller Prophets, which are Prophetical: the third containeth holy writings before the Captivity, job, the greatest part of the Psalms, the Proverbes, Ecclesiastes, the songs of Solomon, in and after the Captivity, the two books of Chronicles.  
The New Canon is that which the christian church had more largely since the time of Christ and the Apostles: the substance of which Canon is the word by Christ uttered, and the things which he did: the most faithful history whereof is contained in the four Evangelists: the examples in the Acts, the 
y Exegesis.  exposition in one & twenty Epistles, the prophesy in the book of Revelation.  
The manner of the delivery of both the Canon's varied according to the times of the church and persons: the internal form that is the unchangeable word of God remaining still the same: for as, for the time being, the law or the books of Moses were the Canon in the church, so also after Moses, that which was added thereunto, was the 
z Exegetica  fuller exposition of that Instrument or canon.  
The conditions of this Canon properly called divine are two, the one that it contain in itself the truth, or have the express form of the word of truth: the second, that it be delivered, ruled and sanctified by divine authority, to the end it might be a Canon for us in the church, the latter of which conditions can never be plucked away from the former.  
Now God hath sanctified these foresaid books, to the end they might be a Canon in the church, partly, after a general, partly after a particular manner, after a General manner, because God hath approved and confirmed the Books of both Canons, not only 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 Books of the old Canon, to wit Moses his five Books, with his speech, miracles, signs and events: the books of the Prophets, and holy writings before the captivity, with the extraordinary signs of a cloud and smoke in the Temple, 
g 1. Kin. 8.10. Leu. 16.2.  as also of God's answer by the Ephod, urim, and Thumim, 
h Exod. 28 30.  after the captivity with singular testimonies of eventes, the books also of the new Canon, God hath sanctified singularly, both by his son made manifest in the flesh, as also by his words and deeds, 
c Heb. 1.2.  and by the Ministry of his Apostles which was most effectual in signs, powers & miracles, 
d Mat 3.5 pag. 13.  And these are the parts, manner and conditions of the divine Canon.  
The other Canon is Ecclesiastical, which neither containeth the truth perfectly in itself, nor was sanctified by God in the Church, that it might be a Canon of doctrine and faith, and therefore is called of the Greek fathers a second or inferior Canon. To this Canon belong the Books Apocryphal, either wholly so, as the third and fourth of Esdras, Tobit, judith, the two books of the Maccabees, the book of Wisdom, Ecclesiasticus, or being 
e Appendices.  additions to the canonical, as Baruch, the prayer of Manasses, and those which are added to Daniel and Esther: these, although they be taken into the Canon Ecclesiastical, yet by evident means that is by faith, order, and use, they were of the Fathers less esteemed than the books of that divine Canon, whereby, though abusively they were called Canonical, to wit, by custom, yet properly they were distinguished in the church from the canonical, by the name of Apocrypha.  
The False Canon is that which after the Authority of the Apocrypha books, grew greater, was constituted by humane opinion.  
The office of the Canon is twofold, the one is to teach the truth, the other, by this rule of truth to decide all controversies concerning Religion: for it is the proper & judiciary voice and sentence of the holy Ghost, that sovereign & inward judge, from which we may not appeal.  
The Formal Cause of the holy Scripture is twofold, inward and outward; the one is whereby the Scripture is proportionable to the divine truth, and with every part of itself, the other is the exquisite Phrase of the holy scripture, whereby all things are written with a style 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 whom it is spoken.  
From both as also from the consideration of the other causes, the perfection of the holy Scripture ariseth, both as touching itself, and oppositely against unwritten traditions.  
As touching itself, because the scripture doth most perfectly contain the whole truth which is communicable, the perfection springeth from principle, subject, and effect.  
From principle, for whereas every principle whether of the thing or of knowledge, aught to be perfect and 〈◊〉 
f Apod●cticae.  demonstrative or true conclusions, are drawn from that which is unperfect, it must needs be, that the Scripture is altogether most perfect, as being the first, only & mediate principle of all doctrine concerning the truth 
g Deut. 4.2. & 12. ver. vlt. .  
From subject, because it hath parts both Essential, of which we have spoken, to wit, matter and form, and also integral, which are the law, and the gospel, and is all or wholly perfect both absolutely, and by relation. Absolutely, because for substance it containeth either expressly or Anologically all that doctrine concerning faith 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 unto us in this life, and yet expedient that some be: we affirm that divine matters are perfectly contained in the Scripture, because they are both to be known 
h 2. Tim. 3.16.  & profitable to be known; by relation, because as it hath the perfection of the whole, so hath it also the perfection of the parts in the whole, that is called a perfection according to Essence, this according to quantity, yet so, that considering the several bounds of times, every part was sufficient for the proper times thereof, and all the parts in the whole are for us.  
From the Effect, for it maketh a man wise unto Salvation, instructeth him to every good work, and maketh him blessed by beginning in this life, and by perfection in the other 
i joh. 2. v vlt. Rom 15.4. joh. 3.59. .  
Neither is it only perfect of itself, but also as being opposed to unwritten traditions: all which by the perfection thereof, it excludeth 
k Gal. 1.8. .  
By the Name of Traditions we understand not in a general signification the doctrine delivered both ways, to wit, by speech and writing, as very often they are taken in the Scripture, and with the Fathers, but in a more special sense, for every doctrine not written by the Prophets and Apostles, whether it be termed dogmatical or Historical, or Ceremonial: for the perfect matter of dogmatical Traditions, which pertain to Faith and Manners, is delivered unto us by God in the Scriptures, and those tie not us which are delivered without the Scriptures, but the general matter of those which are Historical concerning the things either spoken or done by Christ or his Apostles, is perfectly contained in the Scriptures, which it behoveth us to know for our salvation: those which are delivered without the Scripture are to be reckoned for humane writings: Of those which are Ceremonial, the Essential part is written down in the word of God, according to their own kind: but the Accidental part of them which is concerning the circumstances is free and changeable.  
The Final Cause, according to the consideration of the double Object, is twofold, the highest and furthest off is the glory of God in the maintenance of his truth: The second and the nearest, whereof our speech is in this place, is the instruction of his Church unto salvation.  
The necessary means of this instruction are three, the plainness of the Scripture, Reading and interpretation, whereof the one hath respect unto the Scripture, the other unto us, and th● last, both unto it and us.  
The first mean is the Plainness for the doctrine of a dark and doubtful matter, neither aught to be delivered nor can be learned, forasmuch as ever● Instruction, whether it be by the o●der of Nature, or Doctrine, is begu● from things more known: but whereas there is one thing better known in respect of it own Nature, and another in respect of us: we consider the plainness of the Scripture both ways, bo●● in respect of it own Nature, as far forth as it is inspired of God, and also in respect of ourselves, as far forth as we are inspired of God for the understanding of the same.  
Of the plainness thereof in itself, there are two arguments, first, the matters delivered in the Scriptures; secondly, the manner of delivering them; for, albeit they seem obscure in respect of their dignity and majesty; yet, if you respect the truth of them, agreeable with their first pattern, 
l 2. Pet. 1 19  if the ●●w and the Gospel, wherein, as in ●e parts they are contained, 
m Deu. 30 11. 2. Cor. 4.3  if the ●ceeding great consent of all matters, ●d words: if, lastly you respect the ●ory of God the Principal 
n Prou. 6.21.  Effect of ●em from the understanding of Doc●ne and Salvation which is offered vn●o us in the holy Scriptures, it must ●edes be, that it is in itself most perfect 
o joh. 20 31. .  
The Manner or Style of delivering ●he matters, is most appliable, both 〈◊〉 the things themselves, of which ●here is speech made, and to those person's, for the instructing of whom the scripture was delivered, yielding an ●xceeding great plainness both in words, as also in sense and signification: In Words, for the Phrases which are proper, do shine in the propriety of Words; and those which are Figurative, are perspicuous lights of a holy speech: In Sense, which of itself ●s one only, as being that which the intention of the Speaker, and the Nature of the thing signified do import: for the Schoolmen say well, the 
p Theologiam Symbolicam non esse Argumentativan.  Figurative Divinity is not fit for reasoning (or disputation); yet it may diversely be applied to the use of the Hearers 
q Per Anagogas, Allegorias, & Tropologias.  by Mystical, Allegorical and M●ralyzing Interpretations, that one only literal and Grammatical sense 〈◊〉 the holy Scripture nevertheless remaining whole and entire.  
Of the plainness of the Scripture, in respect of ourselves, there a●● also two reasons, the one of absolu● necessity, because indeed the Scripture is the only means and Instrument o● Faith: for, whereas knowledge, Asse●● and full assurance, are the first beginnings and degrees of Faith: these thre● can by no means stand without the evident plainness of the Scripture: the other is 
r Exothesi.  from a supposition of God Promises concerning the writing of h● Law in our hearts, and the spreading abroad, or clearness of the Doctrine o● the Gospel, 
s Esai. 59.21. jer. 31.31  of which promise there would be no accomplishment, unless the holy Scriptures, which exhibit ●●to us the sum of the Law, and that doctrine were evidently plain in all ●●nges, which are necessary unto sal●●tion: but as there are degrees and impediments from the flesh of the fee●●●g of this faith and promise, so are ●ere of this plainness in the regene●te: whence it is, that neither all ●ings are clear & perspicuous to each ●●rson alike, nor each thing to all per●●ns equally; yet to all and singular per●●ns sufficiently unto salvation, according to the measure of Faith and di●●ne illumination.  
The second mean 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 consideration of the precept is declared in the scriptures two ways, expressively 
t joh. 1.39  Analogically, and by consequence, because in the Scripture, God speaketh unto all, therefore by the same ●ight, the doctrine of the Scripture is common unto all: also the end of th● Scripture is to be the power unto salvation to every one that believeth, with many other arguments, which from the force of Consequence may be drawn but whreas the point of our Salvation i● perfectly expressed in the scripture, the common Edification of others commendeth unto us the reading of the scripture as the study, diligence & duty of attaining the same: for sith we are bound to instruct others as in life: so also in doctrine, we needs must learn those things, in which we have a rule both in life and doctrine written down most perfectly.  
The third mean is Interpretation, whether it be of public or private authority: the first beginning whereof is the holy Spirit: the manner is the truth, the rule is the Scripture: the use is Charity: now the means which are Principal, are a continual collation of the holy Scripture with Scripture: the consideration of the Essential points of a place, that is both of the intention of the Speaker, and of the nature of the Word spoken. The Analogy of Faith, that all things be expounded according to the truth of the Principles 〈…〉 in Divinity: but those which are secondary, are these; the practice of the Church, the decrees of the founder Counsels, and the expositions of the Fathers; to all which so far place is to be given, as they consent with the Scripture and Analogy of Faith.   

OF THE WORD OF GOD, The Part Confuting.  
COncerning the truth of the Scripture, we have already spoken in an explication of the Definition, by causes, 
a Analytica  by way of resolution: now for the truth thereof, we will briefly speak against the objections by an Appendix (or Addition) of general solutions and distinctions, following the order and method of the Causes already declared.  

DISTINCTIONS FOR THE Authority of the Scripture against COSTERUS. Ench. Lib. 2. Cap. 2.  

I.  
There is a double consideration of the Church and the Scripture; the one common in respect of the Author; the other singular, in respect of the Authority, which the Author hath put into them: God is the Author of both, whether mediately or immediately, but the Authority from God is divers, that of the Scripture is principal and formal, but the other of the Church is secondary and ministerial.   

II.  
THe Scripture is two ways considered, either according to the substance of the Word principally, or according to the manner of Writing: Secondarily, in that the Scripture is more ancient than the Church, as by which the Church was begotten or generated,   

III.  
SOme things are required for the confirmation of a thing absolutely, and of itself, and some by accident, and for another thing: if the Scripture need any confirmation of the Church, it needeth the same by accident, & not of itself: and therefore the confirmation of the Church belongeth not to the Cause Efficient, but Ministerial.   

FOUR  
IN causes coordinate, those which are inferior and latter cannot obtain the force and faculty of others, which are the former: Now every Authority of the Church is subordinate, yet the use of both is very great: of the Scripture, as the mean principal to believe, of the Church, as the mean outward and ministerial.   

V  
THere is one corruption of words, and certain particular places, through the blemish where of the principal parts cannot be corrupted, and there is an other corruption of the essential parts of the Scripture: the former, if any hath happened unto the Scripture, (for the latter, we utterly deny) is not the corruption of the Scripture; but was caused either by the naughtiness of some other, or through the infirmity of the church, or through the particular ignorance of them, that were of the household.   

The places of Scripture, which COSTERUS wresteth, are these.  
john 14.16. I answer, that is badly transferred to the church generally, which is spoken of the Apostles particularly; for the testimony of these is immediate, blameless, and extraordinary, but of it mediate, weak, and ordinary.  
Luke. 10.16. I answer; that which was spoken concerning the office of the Church, in respect of Ecclesiastical censure and discipline, is not to be restrained unto the office of the same in respect of doctrine.  
1 Timoth. 3.15. I Answer, the praises, which in the Scripture are given to the Church, declare the Ministry and not the authority of the same, as being that church which should keep the 
b Depositum.  pledge of the truth committed unto it, as the house of God, should set it forth as a pillar whereon it hangeth, and in that pillar should keep it unmovable as the ground thereof. 
Basis.     

Distinctions for the Canon against Bellarmine, 1. Tom. Lib. 1. Cap. 7. unto the 16.  
THe Objections which are wont to be brought against the Canon, are either those which are alleged against all the books of the Canon generally, or against every one particularly: of all these, the solutions are general.  

I.  
The Counsels which have their Canons concerning the canonical and Apocryphal Books are either ancient or latter: the ancient are either 
c Oeconomica.  general, the credit of which is the worthier; such is that of Laodicea celebrated in the three hundred year after Christ's birth, which with us acknowledgeth the self same Canon or Provincial, as that third of Carthage celebrated in the year four hundredth, having no authority, not only because it is particular, but also because it is convinced of error by the former general of Laodicea. Again, the latter are that of Florence, and of Trent: of which there is no authority: but because they are too late, as also because they are papish and tyrannical.   

II.  
T (Hese terms or Epithets) holy, Divine, and Canonical, are so called, either properly in very deed, and according to the truth; or by a certain similitude, that is from the opinion and ordinance of men, according to a certain resemblance: and in both significations, they are taken with the Fathers in general: in the former when they treat of the books truly canonical; in the latter, when of the Apocryphal.   

III.  
IT belongs unto him only to prescribe, give, and maintain a Canon in the church, who is the Author, Lord and Preserver of his Church.   

FOUR  
Neither doth the Apocryphal confirm the authority of the Apocryphal, nor the Counsels of Florence and Trent, nor the Ecclesiastical reading, nor lastly the Fathers, either by citing of places out of the Apocryphal, or entitling the Apocryphal with the name of holy Scriptures; for the Canon of ecclesiastical reading is one, and the Canon of saith is another.    

Distinctions for the perfection of the Scripture.  
WHereas our Adversaries are wont to bring two kind of Arguments against the perfection of the Scripture: the one against the necessity, the other against the sufficiency thereof; we will treat of both together.  

Against Bellarmine, 1. Tom. Lib. 4. Cap. 4.  

I.  
THere is a twofold necessity, the one absolute; the other by an 
d Or supposition.  Hypothesis: or something is said to be necessary two ways, either as the Cause, or the 
e Concausa.  Fellow-cause: the word of God revealed, is simply necessary to all men, as the cause: but the Scripture as the Fellow cause. Now it followeth not thus to conclude; the Fathers until Moses used the necessary cause without this the Fellow-cause; therefore we may: for a conclusion drawn from the change of time is deceitful.   

II.  
A Tradition only is said to have been either 
b After a sort or in part. Simply or Absolutely.  secundum quid, that 〈◊〉, without the Scripture, and so we confess a tradition to have been until Moses, or simpliciter, and that we deny: for they had in stead of Scripture, other innumerable Principles and Ru●diments.   

III,  
THe whole is said to be two ways; either according to quantity, or according to the perfection of the Essence thereof: All the Books severally are sufficient in their own Essential perfection, though according to their ●ntirenesse, and quantity they have not the sufficiency of the whole, but their own.   

FOUR  
THese Books which perished either were not Canonical, or their substance is found in those which are Canonical.   

V  
SOme precepts of God are expressed and manifest: some other inward and hidden: God commanded his Word to be written down, both by the inward inspiration of the spirit generally: and therefore is said to be inspired 
i Divinitus.  of God, as also expressly to certain persons in particular, 
k Reu. 1.11.  Apoc. 1.11.   

VI  
ALL things are contained in the Scripture, either expressly or Analogically: so what we are to thinks of Women not circumcised: of Infant's dead before the eight day: of the Gentiles saved, we may know out of the Scripture Analogically.   

VII.  
A Principle of a Principle cannot be had, nor aught to be sought: Now the Scripture is known to be divine, not from Tradition, but first from the inward testimony of the spirit of Christ: secondly, from the testimony of the Apostles, as the public Notaries in the Church: Thirdly, from the testimony of the Scripture, as a divine Instrument: and lastly, from the ●●stimony of the Church of God opens, and as it were, in a pillar, setting ●rth the testimony of the Apostles, and ●f the Scripture.   

VIII.  
THe Scripture is not doubtful in itself, but unto us by accident, and ●ther seemeth so to be through the corruption of our understanding: but God 〈◊〉 an infallible Interpreter of the same ●y his Spirit, and word written; and ●f this divine tradition we have need ●r the understanding of the Scripture: or those things which it behoveth us ●o know, concerning the equality of ●●e persons, the proceeding of the Spirit, original sin, the descension of Christ into Hell; are sufficiently declared in the Scripture for our Salvation.   

IX.  
THose things which are spoken concerning the Virginity of Marie, af●er the birth of Christ, the Passeover to be celebrated on the Lord's day, the 
l Paedabaptismo.  Baptism of Infants and Purgatory either are not necessary, as the first and the second, or are found Analogically in the Scriptures, as the third or are false as the fourth.    

The Places which are cited by Bellarmine against the perfection of the Scripture, 1. Tom. Lib. 4. Cap. 5. are these.  
joh. 16.12. Ans. The Place treate● of special things; the knowledge o● which is infinite, which therefore als● are expressed in the Scriptures, not i● particular, and one by one; but b● Word, and in general: or else o● those things, the Revelation whereof, according to the dispensation o● time, Christ would defer until th● time of that extraordinary and visibl● communicating of the holy Ghost.  
1. Cor. 11.2. Ans. In the holy Supper of the Lord, two things concurre● the very substantial things of the Supper, to wit, the matter and form: se●●ndly, the mere Ceremonial things, the Rites: Those are of themselves ●●cessary, and were most faithfully de●ered by the Apostles: but these 〈◊〉 after a sort, 
m Secundun qu id.  for that which is moral 〈◊〉 them is necessary, and therefore ●ly written down of the Apostles: ●t that which is Ceremonial, only is 〈◊〉 Indifferent, 
n Adiapho●um.  and left free to the church's.  
2. Thes. 2.15. Ans. The Word of tradition is Equivocal: for either in ●enerall it signifieth every doctrine, howsoever delivered by Word or Wring, or it signifieth in Particular, or ●ppositely, that doctrine which is not ●itten: in the first signification, the apostle taketh it, and not in the se●nd.  
1. Tim. 6.2. & 2. Tim. 1.13. Ans. ●hat the pledge and pattern of whole●me words cannot be otherwise expounded then of the Scripture itself, ●nd the substance of christian doctrine: ●ll the circumstances of the place do teach.  
2 joh. 1.2. Ans. That kind of reasoning hath no consequence, which is drawn from particulars, either deeds or rites, which it was not needful to express in writing: but the case is altered concerning the very substance of the doctrine of Faith.   

Distinctions for the plainness of the Scripture against Bellarmine, 1. Tom. Lib. 3. Cap. 1.  

I.  
THe clearness or obscurity of the Scripture is twofold; the one to us, partly through the Nature of the things, partly through our own infirmity: the other in manner and mean of the Scriptures: every obscurity whereof mention is made among the Fathers, is not of the Scriptures; but either of the things in the Scripture, for the majesty thereof, or else ours, who, without the inward light of the spirit cannot know them, & those things which we know, we know only in part, and after an unperfect manner.   

II.  
THe matters of the Scripture, though for their majesty they are unto us obscure, yet as they are proposed unto us in the Scripture they are not obscure; for the manner of speaking is every way perspicuous: neither is there in the Scriptures either any contrariety or ambiguity or falsehood; nor do the speeches which go 
e Hyperbaticae.  out of Grammatical order, Phrases, Tropes and Figures, note any obscurity of them.   

III.  
THe use of commentaries do not simply argue the obscurity of the Scriptures: but our Infirmity; for we do not conceive the doctrine of the Scripture in itself perfect after a perfect manner, but according to our size or (measure) by means unperfect, and (as they speak) proportionated.   

FOUR  
THe doctrines which are propounde● in the Scriptures, are three waye● considered; first, in themselves; ●●condly, so far as they are propounded in the Scriptures; thirdly, so far 〈◊〉 they are of us understood: the first an● third way, the Scriptures in some measure are obscure, but the second way they are most plain.    

The Places which Bellarmine there doth cite, are these.  
Psal. 119.18. Ans, It is one thing to treat of our Internal and Natural blindness, which must be helped with the Internal Illumination of the eyes of the mind: but another thing of the obscurity of the Scripture in itself, and therefore the consequence from the persons to the doctrine is (a consequence) of no force.  
Luke 24.32.17. Act. 8.31. (24) An. The means which serve for the understanding and exposition of the Scripture appertain not to the Scripture, but to our infirmity, which is wont and aught to be helped by the interpretation of the same.  
2. Pet. 3.16. Ans. Obscurity of things in themselves, by reason of that Majesty they have, aught to be distinguished from the manner of delivering them, for obscure matters may be plainly delivered: Neither is that consequence of force which is from the integral part to the whole, because it is one thing that the Scripture is hard, and another thing that certain points in the scriptures are hard.      

OF GOD AND THE Attributes of GOD,  

the Part Confirmative. CHAP. III.  
THe second Principle of holy Divinity is GOD: The second we call it, not in the order of Nature; for nothing is before God; but of our better knowledge or understanding, because as the Scripture is the first Instrument of every healthful knowledge, concerning God: so God is the first, and supreme Principle of the being of those things which serve to this knowledge, on whom all things immediately depend.  
Now concerning God (whom to be, both nature and reason hath sufficiently taught the natural 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. joh. 17.3. ) we must know two things; first, what he is, to wit, 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 be known two ways: the one is of the Name, the other of the thing or definition, by which two, every knowledge touching any thing is wont to be made plain or perfect.  
Whatsoever is spoken of God, certain it is that that thing is not God which is spoken of him, because he is Ineffable (or unable to be spoken of) yet sith a Name is the signification of that thing which might be comprehended as far as might be: diverse Names are attributed unto God in the Scriptures, whereby the Nature of God is not so much expressed, as that thing which may be known of us concerning the same.  
And all those are wont to be expressed and declared in a double manner, the one Negative, the other Affirmative or Positive.  
The Negative names which are given unto God, as Incomprehensible, Infinite: remove far from him the imperfections of the Creatures.  
Those which are Affirmative, are either uttered Essentially, or Relatively, or by a Metaphor.  
Essentially, whether it be properly such as that proper and Essential name of God jehovah, and others equivalent unto the same, which cannot be attributed, (no not Analogically) to any Creature: or commonly, which may indeed be applied to men, yet are meet for God, both for the manner of excellency, as God, King, good, wise, etc. as also by mean of the cause not depending, as Creator, Redeemer, etc. all which are distinguished in God, not in respect of the Essence, but of the Effects.  
Those which are said to be Relative, are the names of the persons, of which there is no commeation, or confusion, but are severally proper to the several persons, to wit, the Father, the Son, and the holy Ghost.  
These are utered Metaphorically, which are given to God, either after human affection (or passion) as man, angry, sleeping,, or else by a congruency and similitude, as a Lion, a Stone, a River, etc.  
From the consideration of the names of God, we proceed to the explication of the thing, or the description of God himself.  
Now God is (as the Hebrews most briefly define), JEHOVAH ELOHIM, 
b Exod. 6.2. & 3.13.  the Lord God, that is, one Essence of three persons.  
Of this description there are two members, the one of the Essence, and the Unity of the Essence: the other of the Persons and the Trinity of the persons, which two can neither be separated from the declaration of the divine Nature, nor aught to be confounded in the same: for as there is an exceeding great and indivisible unity of the divine Essence in the plurality of the persons: (for the Essence of the Father is the Essence of the Son and the holy Ghost:) so is there a real and different Distinction of the persons in the unity of Essence, (for to be the Father is not to be the Son or the holy Ghost.)  
We discern the unity of the Essence two ways: first by the verity of the Essence: secondly, by the manner of Unity.  
The Essence is that whereby God both is and existeth by himself and of himself absolutely: for he alone is that thing which is, and who is, that is, a being not leaning upon any other.  
The manner of unity, is not of knitting together, nor of the general, nor of the special, nor of consent, but of number, because there cannot be many Gods.  
This manner of the unity is proved by three arguments, by the testimonies of Scripture, both very many and evident, even of the old and new Testament, 
c Deut. 6.4 Esa. 44.6. 1. Tim. 2.5. 1. Cor. 8.4  by beginning, which as it is the first, so of necessity it ought to be but one: for two or more infinite beginnings are not granted by Essential perfection which the persons have in common, whole in them all, and whole in each one: for the whole Godhead is equal in it own perfection 
d joh. 5.26. Mat. 1.27. .  
Through this Identity of Essence in the persons, or most single, and very one unity, Christ is said to be in the Father, and the Father in Christ, 
e john. 14 10.  which thing of the Fathers is called an union of the persons.  
This Essence which is one in number and individual, is improperly said to be communicated from one person to another, whereas that of the Essence is an Essence of itself: and in respect of it, the three persons in the Godhead, are of themselves God: but most properly it is said to be common to the three persons, not as the universal to the things singular, not as the accident to the Subjects, not as the cause to the Effects, not as the whole to the parts: 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 real distinction, but by the degree and manner of the thing.  
The name therefore of persons which was used of the Fathers against Sabellius, as also the name both of Essence against Samosatenus and of both against the Arians, signifieth three things first the (Individuum) itself or singular thing subsisting, intelligible, incommunicable, and not sustained of another: secondly, the very properties of every Individuum, by which they are distinguished from others, and which also the Schoolmen have called Principia Individuantia: lastly, these both together, they are called subsisting Individua, together with their properties and the manners of being, because they signify nothing else then the Essence subsisting in some one Individuum, and by the property thereof severed and limited.  
These persons are three, the Father, the Son, and the holy Ghost, 
f Esa. 63.7.8. Mat. 3.16.17. joh. 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 himself, not of another, not in regard of Essence, but in regard of person existing, 
g joh. 5.7. 1. joh. 6.  the Son is the second in respect of person, in deed, of the Father existing by eternal generation: of which as the truth is, 
i Hyperphisica.  supernatural, so likewise is the manner unspeakable) but as touching his absolute Essence, he ●s of himself, and God of himself, the holy Ghost is the third coeternally proceeding and coming forth from the Father and the Son, in regard of person, but God of himself with the Father and the Son, in regard of Essence.  
By Number, for they are among themselves truly distinct, and every one by themselves, subsisting for the relations of the persons, are incommutable, and incommunicable, the Father, the Son 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 themselves, to wit, paternity, or a not being begotten: a being begotten, and a proceeding, which are works, 
k Ad intra, ad extra.  from within, and divided, that is proper to every person incommunicably.  
By the Manner of doing: for even in the works, from without, which are Indivisible, the persons indeed work the same things, but not after the same manner: the Father createth, the Son redeemeth, the holy Ghost enlighteneth: 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 unity unconfusedly, and one in Trinity Indivisibly, that the Father is God all men confess.  
That the Son is God, three things do prove the equality of divine essence, with the Father, divine names, and the essential proper things of God.  
The Equality, both Christ proveth Analogically by his works, 
l Ioh 5.18  and Paul layeth it down expressly, 
m Phil. 2.6 Col 2.9.  as also very many places of the old and new Testament 
n Parallelorum.  mutually compared together, do confirm the same.  
The Divine Names which are attributed unto Christ, are all those which are said to be of God essentially, whether properly he be called jehovah, 
p Esa. 43.  or commonly he be called God.  
The Essential proper things of God which are attributed unto Christ, are either divine 
q Esa. 9.6  properties, as Eternity, 
r Idiomata  universal presence, omniscience, 
s Apoc. 1.17.  omnipotency, 
t Mat. 28.20.  or divine works, as of Creation, 
u Apoc. 2 23.  Redemption, 
x Phil. 3.21.  Miracles, 
y Io. 5.46.  or divine worship, as Invocation, Faith 
z Ep. 1.1.2 .  
That the holy Spirit is God, the self same course of Arguments doth prove: the equality Christ proveth, 
a Mat. 8.2  the Divine Names, which are attributed unto him, are both that proper name of JEHOVAH, 
b Phi. 2.10  and the common of God and others, 
c joh. 15 6  the same proper things are attributed unto him in the Scripture, whether they be the very properties, as eternity, 
d Act. 1.16  universal presence, 
e 1. Cor. 3.16. Act. 4 24.  Inscience, 
f Heb. 9.14.  omnipotency, 
g Rom. 8.9  or divine works, as of creation, 
h joh. ●4. 26.  of redemption, 
i Heb. 3.7.  of miracles 
k job. ●6 15.  or divine worship. 
l 1. Cor. 2.10. Rom. 1.5. Mat. 28.9 .  
And these three persons are one God, for although personally the Father be one; the Son be another, and the holy Ghost another person: yet essentially the Father is not one thing, the Son another thing, and the holy Ghost another thing.  
The truth and perfection of this both Unity and distinction, is seen in the knowledge of the Attributes or proprieties both of the Essence and the persons.  
We call the Proprieties of the persons, those 
m Characteristica Idiomata.  marking Idioms, or limiting Attributes, which coming from the persons, are not only limited in the persons, but also do limit the persons, both in themselves & among themselves: for we consider, as it were a double respect of those unto the persons, the one personal, the other notional, both in relation, but in a divers manner and degree.  
The Personal respect is in those properties, which together note indeed a Relation, yet especially according to the use which they have obtained in the holy Scriptures, and among the Doctors of the Church, they note and point ●ut the very subjects 
l Hipostases.  or subsisting, as ●re the names of the persons: the No●ionall respect is in those properties which are called Notions or Relations: ●he use of which is in relation alone, as ●re the names of Generation, Nativity, procession.  
The Properties of Essence we call Attributes in God, Essential to God, whereby both the verity of the Essence clearly appeareth in itself, and is distinguished from others; yet so, that they really differ neither from the Essence, nor among themselves: 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 themselves: for that which is in God is one, and from the first unity, every difference and every number ought utterly to be far away.  
But because they differ neither from the Essence, nor among themselves, they are no mean qualities between power and act; but they are in God most inward, actual, perpetual, 〈◊〉 from his form & act essential: whence it is, that God is a substance without composition of matter and form, with out quality good, true, just, etc. without quality or bound, exceeding great and incomprehensible, without motion or action, without passion pitiful, without situation of place most present, without time the first and the last, without habit or addition; the Lord of all things: for all the properties are affirmed of God Essentially, and that both formally, and in the abstract, because of the individual perfection of the Essence, as also subiectively, and in the concreate, because of the verity of God existing.  
Of these properties some do note out unto us the Essence, as it were a Priori, partly Negatively as Infinitives, and partly Affirmatively, as simplicity: some other as it were a Posteriori, and that partly Properly, as those things which are in GOD principally, and by themselves, as Power, Knowledge, Will: partly improperly, as those things which are spoken of God Metaphorically, or by way of translation, or according to the similitude of a human passion, (or affection) as Love, Anger, etc.  
Those which are in God a Priori, are given to God one and only according to his Essence, Action, and Use: and they are said to be incommunicable, as Simplicity, Infinitives.  
Simplicity is in God altogether Indivisible and Absolute, admitting no either diversity or composition of parts, or accidents, neither in himself, nor in the persons, nor in his works: not in himself, because God is the same, that his Essence is, and his Essence is the same that the being of God is: 
m Eph. 5.26. 1 joh. 1.7.  for God is the principal, first, and pure act, of whom all things are wrought, and by whom all things do work.  
Not in the Persons, because the Essence is whole and the self same in them, as whole, and the self same abiding in every one, whence we say, that the Father is in the Son, the Son in the Father, the holy Ghost in both, & each one in every 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 again, 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 self-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 simplicity 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 himself: and therefore is both self sufficient for himself, from himself, and in himself, to all things, and in all things: as also to others a pattern and cause of all perfection, Nature & grace.  
Infinitnes in God, is not a magnitude or multitude, which we may not pass through, but an incomprehensible power, or an incomprehensibleness of an act, whereby he is neither from without, nor from within finite, in himself every where whole, or most inwardly in all things by his Essence and power.  
For, by his Essence God is every where, 
n Psa. 145.3. 1. Rin. 8.27. jer. 23.23  or by speaking more properly, he is every where itself: that is, that self same thing, which we call every where, being in every place without definition, dimention, or circumscription, in every time without changeableness, whole in all things, whole in each thing, whole in himself: the manner of this infiniteness is, that it be neither multiplied, norrarified, and that the Essence of God be not made divers, but the same whole and one, that it be said to be present with all things, and with each thing, yet of none contained: according to which manner we say, that God is every where and no where: to wit, in that he is contained of none, he is no where, but in that he containeth all things, he is every where.  
By his power, God is every where, because by him this 
o universum.  whole frame was both perfected, and is affected: yet so, that neither by perfecting that power of God is weakened, for it is unmeasurable and infinite, no time, no where failing, nor by affecting doth suffer; for he is God of power superessentiall, not only 
p Superficies.  comprehending the outmost parts of all things, but also with it whole self, piercing and passing through the depth of all things.  
That which necessarily, and as it were by an Issuing forth 
q Consectarium.  followeth upon this infiniteness, is immutability, & that which likewise followeth Immutability, is Eternity, for he which is Infinite, can neither be moved nor changed, according to utter and inner qualities, and whereas he hath in himself, and from himself the fullness of perfection, 
r I ac. 1.17 Mal. 3.6.  Essence and Power, he cannot be extended, neither concerning Essence, nor concerning work: he which is immutable, is not changed into another nature, but possesseth the same whole, neither receyving, nor ever hereafter about to receive, but without time he is, that he is, and that he is not, he never may be, & that is it which we call 
s Psal. 90.2 Apoc. 1.8.  eternal.  
Those properties which being from that which is the latter, are in God, be spoken indeed of God principally, and by themselves, but yet according to the proportion both of his Act, and use in the Creatures, they are communicated unto them, and are 
t Ex concreto.  jointly uttered of them: these therefore are in God most inwardly according to beginning and unmovably, but in the Creatures Accidentally, by participation, and after a movable manner, as are these amongst the chiefest; Power, Knowledge, and Will.  
Power in God is that, whereby he perfectly doth all things which he willeth and all things which he can will, he can perfectly do, this is called absolute; that actual, And both of them, are active.  
Now God willeth by act, partly Internal and Eternal, which act is in God, either according to beginning, & limit, as the understanding of God: or else it is indeed according to beginning in God, but according to limitation in another, as Providence, Predestination, and in respect of this Act, the actual power in God is called Immanent (or abiding in) partly also by act external and temporal, as Creation, Redemption, and in respect of this act, the actual power in God is called Transient (or going forth.)  
He can Will infinite things 
u Mat. 3.9.  as his being is Infinite, and so likewise he can do infinite things which are absolutely possible, and yet never shall be determined to a certain order of things; he can then do more things than he doth, if he will, yet he never will do them.  
But as he cannot will either things contrary, as evil, good, or things contradictory, as to be, and not to be; so can he not do, either contrary things which in a nature most simple and incommutable cannot subsist, or things contradictory, which in the Essence of God, void of all falsehood, and in truth most absolute and perfect, have no place; yet not to be able to do these things is a token of power: for he is exceeding able, who enjoyeth a constant and unchangeable power, and by no means departeth from that very thing which is one: for it is a point of infirmity to be able to do things opposite, and the property of one that is altogether powerful, is to abide and persist in the best thing.  
Knowledge in God is that, whereby he knoweth both himself, in himself, and out of himself, all and singular things by himself, by an indivisible and immutable act: for God alone knoweth and understandeth himself, 
x Mat. 11.27.  by a most inward and perfect Act, he being infinite comprehendeth himself being infinite, infinitely, and yet while by understanding himself, he comprehendeth himself, the understanding of God whereby he comprehendeth, is not one, and that which he comprehendeth another: for to be, to understand, to comprehend, are reciprocated (or made to have recourse each one to the other.)  
He knoweth also out of himself, all things, and each thing, in a common and distinct knowledge, 
y Heb. 4.13.  of the matter, of the form, and of both their Accidents, even of good and bad things: but he knoweth indeed the good things by himself, the evil by the good opposite thereunto.  
Yet he knoweth both himself and other things by an indivisible act, in that by one act of understanding and a whole looking on at once, he comprehendeth the universal distance of things, both local and temporal, possessing all things at once, and always which with us by times are unfolded: and this indivisible and present knowledge of God is unchangeable, as well of things contingent, as of things neecessary, laying the condition of contingency on things contingent, as also the law of necessity on things necessary.  
Will in God, is that whereby God freely and unchangeably willeth his own glory, as the end, and all other things as the means unto this end, this will, for that it is of the end, and of the means is the first and supreme cause of things, comprehending with all other causes in itself, and subordaining them to that first cause.  
And albeit there is but one will in one Essence, yet by reason of the Objects and Effects of good and evil things, we distinguish the same into 
z Beneplacitum & placitum.  good Pleasure and Pleasure, for in respect of the good Effects whereof God chief and by himself, intendeth the end and means, we term that Will his good pleasure, 
a Eph. 1.5.  but in respect of the evil effects in which GOD indeed chief and by himself intendeth the end, yet not the means themselves but for the end, we call it his pleasure. 
b 1 Cor. 10.5. .  
This will of pleasure, and good pleasure in God is unchangeable, that it can neither be deceyved nor deceive: not be deceyved, in respect of that secret will, according to which God foreknew, determined, and willed all things from eternal 
c Rom. 9.19. Esa. 46.10. .  
Not deceive, in respect of that revealed will: according to which God hath communicated the knowledge & revelation of that eternal will, as much as is necessary for our salvation.   

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

Distinctions for the UNITY of ESSENCE.  

I.  
THe name of God is taken either properly, and that both essentially and personally, or improperly, & that both by way of Concession. and Imitation, when the Scripture teacheth of false and feigned gods, as also Appellatively, and by a congruency when it treateth of gods, not by nature, but in respect of divine gifts and office.   

II.  
ONe and three are not opposed privatively, because both are truly uttered of God in a divers respect, one in respect of Essence, three in respect of the persons.    

Distinctions for the TRINITY of the Persons, and first for the distinction of them.  

I.  
THere is one respect of those who are both finite and divisible, who in this self same point are distinguished as in persons, so also in Essence: but there is another respect of God whose Essence as it is Infinite, so is it indivisible also, and therefore 〈◊〉 only.   

II.  
THose Actions which are common in cause & effect are distinguished by the bound of the Action or Effect: for the cause of working in things belonging unto God is the same, and the work the same, but the manner of working is divers.   

III.  
THose names which are given to the persons in the Scripture, some do point out the persons themselves, some the properties of the persons, and some the operations extra personas, out of the persons.   

The Places.  
Ioh, 14.9. Ans. It is one thing to treat of the order of the persons among themselves, and another thing of the order of our knowledge unto them.  
Ibidem 10. Ans. We badly proceed from the Phrase and manner of speaking concerning the Essence, to ●hat which is concerning the person, or some things are spoken absolutely ●f the persons in respect of the Essence, ●nd some things relatively in that they ●re persons.  
Col. 1.15. Answer. There is one ●mage Accidental, and another Substantial.    

Secondly for the Coessence of the persons.  

I.  
IT is one thing to treat of the Original beginning of the Essence, which ●n things pertaining to God is none, and another thing of the original of the persons: the Son and the holy Ghost, have only the original of person, the one by generation, the other by procession eternal, but neither of Essence   

II.  
HE that hath all things, & hath them by nature, & not by grace is not lower than he of whom he hath the● for but one of both respects can be granted to be of Inequality.   

III.  
A Sending and obedience take no● away equality of power, neither is he that sendeth, and he that is se● distinguished by properties Essential but Personal.   

Places of Scripture.  
1. Cor. 8.6. Eph. 4.6. God alone is called Father in Scripture in a double respect: first oppositely, to the Creatures and counterfeited gods, not exclusively to the Son and holy Ghost: secondly, by an excellency, God alone is so called, to wit, because he is not from another, no not in respect of person.  
Luc. 11. the Name of Father is taken sometimes Hypostatically, when the Godhead within itself is described; and the persons of the Godhead are among themselves distinguished, some●es Essentially, when the outward ●rkes and benefits of God towards Creatures, and the Church are de●bed,    

Distinctions for the Attributes, for the simplicity of God.  
WHatsoever is simple, it is so, either absolutely or by itself, comparatively, and in respect of bo●s; after the first manner, God is ople, after the second manner, the ●gels and the Souls are: but if any imposition seems to be given to ●OD, it is altogether Acciden●l, either in respect of the acti●s or the Subjects on which he wor●th: or lastly in respect of the Propo●ion which concerning God is uttered.  

For the infiniteness.  
GOD by speaking properly is not in a place, because he is no where contained: yet every where, because he containeth and reacheth unto all thing not in quantity but in power.   

For the IMMUTABILITIE.  
WHatsoever change seems to b● ascribed unto God in the scriptures, it is not in God, but in the thing and therefore when Repentance is uttered concerning God, it signifieth n● the affect in God, but the effect of Go● in men.   

For the ETERNITY.  
SOmewhat is said to be Eternal either properly or Analogically Properly, which by Nature hath neither beginning nor ending: Analogically, which having a beginning b● the grace and power of God, hath no● an end, after the former manner God is eternal, after the second, the Angels and the Souls.   

For the KNOWLEDGE.  
THe Act of Knowledge in God, is indivisible, wherefore neither foreknowledge, nor remembrance are not incident unto God, but in respect of us.   

For the POWER.  
Pour in God takes away all that, which is either of finite power or want of power.   

For the WILL.  
THe Will of God is either absolute, or Conditional, neither are there contradictory wills in God, sith the things and persons are both alike, or after the same manner.      
The end of the First Book.   

THE SECOND BOOK OF THE first Part of Holy DIVINITY, that is of the Works of GOD, or the Causes of our Salvation.  

CHAP. I.  
AFter that we have treated of the 〈◊〉 of holy Divinity, we must consider concerning the parts thereof.  
Now the parts of Divinity, according to the consideration of the end and of the means to the end, are two, the one of the causes of our salvation, and so of the works and Effects of God: the other of his Subject, to wit, of man, and of the divers state of man: for, salvation which is the nearest end of Divinity, is considered two ways, both in itself, and the causes thereof simply, as also by relation unto the Subject, unto which it was ordained: for which respect it is diversely modified (or measured) according to the manifold condition of the subject wherein it is.  
The works of God, of which we must treat in the first part of Divinity; are of two sorts, Inward and Immanent, Outward or Going out; those are in the very Essence of God by an Internal and Eternal Act: these pass from (or go out of) God into the Creatures, by an external and temporal act: of the first kind, is Predestination: of the second, if you respect the works of Nature, is Creation and Providence, if of Grace, Redemption, and restoring again.   

OF PREDESTINATION The Part Confirmative. CHAP. II.  
PVrposing to speak of Predestination, we must declare first what Name it is, secondly, what thing it is.  
Whereas to Predestinate, is to appoint and ordain things to their ends, 
a Rom. 8.29. Eph. 1.5.  according to the manifold respect, & consideration of those ends; it is wont to be taken diversely among the Doctors of the Church.  
Now the ends generally, to which things created are ordained, are two: the one, is that to which things are carried by the order of nature, or according to nature, by the ordinance of God: the other is that which exceedeth the proportion (or measure) of the created nature, and respecteth the state of man out of this temporal and natural life: the one, of the Schoolmen is called Proportionate, the other Superexcedent.  
In respect of the former end, Predestination is a decree of God, or a judgement of God's understanding, aswell in general of all things created, 
b Act. 4.28.  as in special of all Creatures reasonable, which were to be put over to their certain end. And in this signification it is also of others called Providence, and by us was said to be a kind of those inward and immanent actions of God, in respect of the latter end. Predestination is taken two ways 
c Synecdochice.  Synecdochically, even as the state of man out of this natural life is twofold, either commonly or Improperly, for the eternal decree of God concerning men to be saved or punished, or singularly and properly, for the Act of decreeing unto eternal salvation; which was in the mind (or understanding) of God: and in this signification we take Predestination in this place.  
This Predestination is to be discerned two ways or by two degrees, first in itself, and the causes thereof simply: secondly, oppositely unto the contraries of the same.  
Predestination therefore is an Act of God's good pleasure, whereby God from everlasting purposed in himself, out of the universality of Creatures to make some and certain of them partakers of his grace & glory in Christ to his praise and their salvation.  
The Primary Efficient Cause of this Predestination is God, in whom, and from whom the very Act of Predestination is, as it were from his divine understanding, and in it fore-shapened altogether (or always) going before all things and causes: 
d 2. Eph. 1.5. Rom. 8.29 2. Tim. 1.23.  secondly, Impulsive, which is the benevolent (or well-willing) affection of the Will of God in Christ, which in Scripture is called the good pleasure of the Will of God 
e Eph. 1.5. .  
And this act of Gods good pleasure, which in God is simple and uniform, according to our human manner of understanding hath two, as it were distinct Predestinations: the former is of the end, the latter of the means unto the end: that distinctly we use to call election or foreknowledge: 
f 1. Pet. 1.2. Rom. 9.11 8.29.  but this by a common name, purpose 
g Prothesis.  and Predestination, but both of them is a fore-ordinance from everlasting, before all things and the causes that were in the things 
h Rom. 9 19 Act. 13.48 Rom. 9.11 & 11.6. .  
The matter of Predestination, or to speak more properly, the Object is man, who out of the common nature of his kind, was to be lifted up or advanced: Of this object according to that double respect of the act of God's purpose, there ought to be a double consideration; for if you respect the fore-ordinance of the end, man commonly & absolutely 
i Rom. 9.20. & 21.35.  is the matter of Predestination: but if of the means unto the end, man is, who was to perish of himself, and in himself & guilty in Adam 
k Esa. 54.16. Rom. 9.22 1. The. 5.9 . The form special indeed and proper is an adoption into Sons by Christ, 
l Eph. 1.5.  but commonly that whole manner of order in respect both of decree and execution.  
In respect of Decree, the order of degrees 
m Rom. 8.30.  is this Foreknowledge, by which God foreknew them that were to be Predestinated: afore appointment, or a determining purpose, by which God hath fore-determined the Predestination of them, that were foreknown, both by electing them from everlasting, and by preparing for them elected grace in the present world, and glory in that to come.  
In respect of Execution, the order of degrees is this, an effectual vocation, 
n Rom. 8.30.  justification, and Glorification, that is, a gracious beginning ●roceeding together with a glorious perfection of divine blessings, by the perfect conjunction of Christ (or by the perfect joining of them together with Christ.)  
The End Remote is God's glory, the 
o Subalterna.  mean (or indefinite, indifferent) End is that we should be holy; the last end is life and glorification 
p Eph. 1.6 .  
And this is the manner of Predestination in itself, and the causes thereof simply: we must now consider of the opposites and contraries of the same.  
Of these although there be a divers respect, yet Sinecdochically, it is wont to be signified and showed by the common name of reprobation: in which signification it is distinguished both from eternal Predestination, which abusively is called Reprobation, as also from that part of God's decree, which either Logically is called Non Election, or Theologically a 
q Preteritio.  passing by, & which properly is called Reprobation.  
But forasmuch as being opposite to Predestination whereof we have treated, it signifieth that whole fore-ordinance and manner of order unto the end, whereunto the Reprobates are appointed, of it we must speak in the first signification.  
Now Reprobation is an Act of God's pleasure (or decree) whereby God from everlasting hath purposed in himself, to pass by the greater part of the Universality of Creatures, as touching the communion of his healthful and supernatural grace and glory, and the same also before hand to condemn, that were not like to abide or 〈◊〉 in the integrity of their first original estate, according to his justice, for their sins to the setting forth of his glory.  
The Cause Efficient of this reprobation: first principal is God; second, impulsive is his own pleasure and will. 
r Pro. 6.3 Eph. 1.11. Prou. 16.4 .  
But this act which in God is simple & uniform as touching us, in respect of the order unto the end, ought two ways to be considered and distinguished: for there is in God first an act of 
s Preteritionis.  passing by, called of the Schoolmen, a Reprobation, Passive and Negative, before all things and causes that were like to be in the things, or from the things, whereof no other reason, either can be given, or aught to be sought, besides the pleasure and will of God 
t Rom. 9.11.12.13. Mat. 1.23. . Then there is an Act of the preparation of punishment, or fore-condemnation from everlasting, 
u 2. Thes. 2.9. Rom. 6.23.  called of the Schoolmen Affirmative and Active Reprobation before all things indeed, but not before the causes foreknown, and considered to be like to be in the things or from the things: but it is a respective Act of sin, as the necessary Antecedent, because as God in time justly punisheth, and condemneth man for sin: so God also from everlasting hath justly decreed to punish man, and fore-condemned him, by (or from) the 
x Ex Hypothesi.  supposition of sin.  
The matter of Reprobation, or rather the right object, are all and singular Reprobates, and the condition of this matter or object, according to that double respect of the Act, ought two ways to be considered: for as touching that former Act of God and passing by, the matter of Reprobation is considered to be Man in general, without any respect of any quality, 
y Rom. 9.11.  but as touching the latter, which is of Predamnation, or appointment unto punishment, the matter of Reprobation is man, in that he is a sinner, or for his sins to be punished, by the necessity of God's justice 
z Eph. 2.3.5. .  
The form special is indeed, the not appointment of them into the adoption of Children, but in common, it is that whole manner of order unto the end, in respect of both the Acts, to wit, both of Preterition and Predamnation.  
Of Preterition, whereof this is the manner of order, Prescience or foreknowledge, not that which is of special affection and good will, but that of understanding and knowledge in God, which otherwise is also called in the Scriptures, the Purpose of God, & whereby God foreknew them that were to be rejected, both who, and how many they should be: fore-appointment, by which he hath determined the Reprobation of them, that were forknown, in not choosing them by a special love in Christ, but in leaving them to themselves in their own nature, which fore-appointment is wont to be signified sometime by the name of Preordaining, sometimes of coagmention, and sometimes of hatred 
a Rom. 9.22. .  
Of Predamnation and the execution ●ereof, this is the order, a just forsa●ng, which is either of trial, God ●ot giving his grace, 
b Rom. 9.21.  or of punishment, God taking away all his saving ●tes, and delivering them into the po●er of Satan 
c joh. 13.2 1. Thes. 2.9 10. .  
Hardening, and those things, which ●se to accompany 
d Rom. 9.18.  the same, even vn●o the guilty condemnation of man, which of some are called the Effects of Reprobation, but more fitly and truly ●he Consequents or degrees of order unto the end.  
The end of Reprobation first remote, is the setting forth of God's glory: 
e Rom. 9  second the mean (or Indifferent) end, the declaration of the liberty of God: 
f 2. Rom. 9.21.  the last and nearest, 
g Rom. 9 28.  the execution of his justice, in the punishment of the Reprobates.  

OF PREDESTINATION, The Part Confuting.  

I.  
SOlutions or distinctions for the cause efficient: Predestination signifieth two things; the determination of th● end, and the ordinance of the mean● unto the end: of both the first cause impulsive, is the will of God.   

II.  
PRedestination is either taken mo● specially, for the Predestination o● the Saints, and differeth not only i● the thing, but also in the manner, from Election: or more generally, for every fore-appointment of order unto the certain end: in which signification, the three parts thereof may be put, to wit the appointment of the beginning, the means, and end.   

III.  
REprobation is taken either Negatively, for not Election or affirmatively, for the preparation of punishment.   

FOUR  
IT is one thing to treat of the first act of Predestination and Reprobation, which is God's decree of choosing and 〈◊〉 choosing, or passing by, which is ●solute; and another thing to treat 〈◊〉 the second, which is respective, of ●posing indeed, unto the means, wher● the cause is in God only, but of ●t choosing unto sin, whereof the ●use is in man, but the ordination from ●od.   

V  
THe second Act of Reprobation, or the ordination unto punishment is distinguished into that which is simple, ●●d compound, or comparative; the one that whereby one is ordained unto punishment; but the other, whereby in 〈◊〉 unequal condition, the one is more ●en the other: the cause of that without God supposeth the merit of man: ●ut of this without God, no reason can ●e given.   

The Places for faith foreseen.  
2. Thes. 2.13. Ans, The conclusion is ●f no force from the cause of salvation instrumental, to the cause of salvation Efficient.  
Act. 23.48, Ans. There is 〈◊〉 Consequence from the state, mark and condition of the persons which we● elected to the causes of Election, eythe impulsive or meritorious.  
Rom. 8.29. Answer. The Pres●ence or foreknowledge of God, is n● the Consequent, or the Effect of thing but the Antecedent: neither dooth● signify in the place cited, a foreseeing of the beginning; but the special lo● of God: but the foreknowledge of approbation is one, and that of naked science and knowledge is another.  
Heb. 11.6. It is one thing to tre● of the first cause of Election, and another thing of the means and subordinate causes: for faith is the proper and only Instrument of our justification, and reconciliation with God, of which mention is made in this place.  
Rom. 11.20. It is one thing to treat of the perseverance of the Saints, but another thing of the election: neither ought those which are the means to be mingled with the Causes and beginnings.   

Places for good Works.  
Rom. 8.29. The Conformity of ●●e Image of the Son of God is the consequent of Predestination, but not ●e Efficient & meritorious cause thereof, and those words which are to be ●●pounded according to the sense of the apostle, by the understanding of the ●erbe Substantive (Were) ought not to ●e taken in a contrary meaning.  
1. Tim. 2.20. to treat of the seals of ●aith, which of the Apostle are reckoned ●o be two, the one Inward, the note (or knowledge) of divine approbation: the other outward, the avoiding of iniquity; of which the Apostle speaketh in this ●lace, as also to treat of the cause and beginning of our salvation and election are things divers.  
Apoc. 3.11.4. It is one thing to treat of the crown of Ministry, and another thing of the crown of eternal life, and the worthiness which in scripture is attributed to the elect, is not 〈◊〉 natural excellency, but of meerenes o● fitness by God given freely: also the● is one by inherence in the faithful; and another by imputation: of which mention is in this place.    

Distinctions for the matter.  

I.  
THe matter of Election is called so Equivocally, either Ex qua, out 〈◊〉 which, and it is the counsel of God: 〈◊〉 Circaquam, about which: and it is ma● or in which, and it is Christ, as the Mediator.   

II.  
MAn is considered either Commonly, without any considerati●● of the qualities, or Singularly, as he i● a Sinner; after that manner in the f● Act of Election and Reprobation: b● after this in the second.   

III.  
THe number of the Elect, and Reprobates, the person numbering, and numbered is certain, though both be not certainly known unto us.    

For the FORM.  

I.  
THe Form of Predestination consisteth in two things, in the Action, and manner thereof: the Action is Adoption: the manner is in Christ, in whom as in a bond lying between, the union of us with him was made.   

II.  
PVrpose, Prescience, Predestination, are distinguished in God, not by time, but by order: Purpose signifieth the whole counsel of God: Prescience the first degree thereof; Predestination not only them, but also those which depend on them,   

III.  
DEcree together with the execution thereof, as they ought neither to be confounded or mingled together, nor plucked asunder: so it is needful they should be joined together, and distinguished: all which distinction is from that, which is the latter, & from the manner of the things effected.     

OF CREATION.  

The Part Confirming. CHAP. III.  
THat sort of Divine Actions immanent, we have already declared in the doctrine concerning Predestination: now by order we pass to God's actions external.  
Of these, according to the double object, there ought distinctly to be had a double respect, and notice: for those divine actions, which pass over unto the Creatures, do either belong to this common nature, the common beginning of things natural: or to special grace, the special beginning of things supernatural, unto the communion whereof, Man is to be advanced.  
Those which concern Nature, men distinctly consider to be either that first beginning (or springing up) as it is 
a In fieri.  in the doing (or making:) or the conservation of the same, as 
b In sacto.  it was already done (or made): that we are wont to express by the name of Creation, but this, by the name of Providence.  
The Work of Creation is known of us two ways; the one common according to the common consideration of all things which were created, even as the general, and every special of them have their proper conditions in nature, which were effected, since that first universal beginning in the very time of Creation: the other particular, according as there is a singular respect, and express mark of the same: the first manner properly belongeth to Divinity, the second, to the science of things Natural.  
Creation therefore Theologically, is the first bringing forth of Nature, and of things in nature done (or made) by God in the beginning of time, and finished in the space of six days, unto his own glory, and the salvation of the Elect.  
The Cause Efficient of Creation is God: for the things created were not by one understanding conceyved, and by another procreated, as the Valentinians thought; not by another Nature, which Cerinthus calleth one while, the Womb; another while, the General Work, not by the Angels, as the Symonians deemed: not by their peculiar spirits, called Daemons, as the Philosophers: Lastly, not by Fortune, as Epicures; but by God they were produced and disposed: 
c Psal. 33.9. Esa. 40.28.  which beside the Scripture, either the distinct workings of the three persons, or the nature or manner of the Creation, or lastly, the manner of beginning doth convince.  
The persons working in the Creation are, as the Causes: first, the primordial Cause is the Father, 
d Act. 17.24.  the working cause is the Son, 
e Col. 1.16 joh. 1.3.  and the perfecting (or finishing) cause is the holy Ghost 
f Gen. 1.2. Psal. 33.6. .  
The manner of Creation is twofold; the one by the bringing forth of things, the other; by the most wise setting of them in order, 
g job. 9.8. Esa. 40.22  both of them is from God, either immediately or mediately. The consideration of beginning is, that it should love singularity; and there can be no universal first thing, unless it be one, neither one unless it be God.  
The matter of Creation ought to be distinguished two ways, according as there is one creation primary & immediate, & another secondary, and mediate.  
There was no primary matter of creation, neither with God coeternal, nor of God existent, or as a material cause put or spread under the work of this creation: for God gave not immediately the beginning of nature by nature, but by himself: & for that he is of infinite power: he necessarily excludeth all matter; wherefore out of nothing, as it were the bound, God brought forth 
h Psal. 33 9 Rom. 4.17 Heb. 11.3.  nature by his own power.  
Of the second and mediate Creation, the matter is twofold: the first, and that which springeth from the first.  
Of the first matter there is a double knowledge: the first in the pureness of it own nature absolutely, and by itself: the other with a respect unto other things, as the beginning & first subject, of which things 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 hereunto tend the names of earth and water: Secondly, as touching the quantity, in that it is a 
i Jngens moles.  huge heap, and yet not only a 
k Plasma rationis.  work of manner (or fashion) but in very deed, a Being laid (or spread) under all things: Thirdly, as touching the quality, in that it was dark, & obscure, which the Spirit of God lay upon 
l Gen. 1.1.2. etc. .  
The matter of the Secondary creation, to wit, being that, which of the first sprung, is wont to be showed by the Name of Nature by the Philosophers, as by the names of heaven and earth in the scriptures. 
m Psa. 124 8. & 134.3. Esa. 37.16. .  
For of the things drawn forth of that first matter, there are two sorts plainly differing between themselves, although Analogically, they are referred to the common respect of one kind: for some are Compound, Elemental, and Material in this world, which are manifested by the name of Earth: other some are Simple and Immaterial, above this world, in the heavenly places, by God set in order, which are made known by the Name of Heaven.  
By the manner of them a twofold Nature is made: to wit, an Inferior, and Superior: the one is considered in this universalnesse of things natural, in which man also is: the other in the universality of things, put above the nature of this world, in which also are the Angels: the truth and manner of both may more conveniently be concluded by the form of Creation.  
The Form 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 external, Immediate, and instant bringing forth of the matter, & the state thereof, without shape and order: But, of that which is Secondary, the Form Internal, is that common and hidden nature of the whole frame, which God hath imprinted into all things after a common mean and manner: but the external, whereof speech is here, is that powerful bringing forth of all things, out of the first matter in the beginning of time, by the space of six days; as also the most godly disposing of the same, both in themselves, and among themselves 
n Gen. 1. per totum caput. .  
Now the truth of this bringing forth, and disposing is two ways discerned, according as the Nature of the things brought forth and disposed, is twofold: the one is Inferior, or elemental & material: the other, superior, simple and Immaterial 
o Heb. 1.10. .  
Of this Inferior Nature, there are two parts; Elemental, and Ethereal.  
The Elemental part, is of bodies, by their Nature, subject to change, below the Region of the sky, 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 
p Goe 1. to v. 10. . The compound bodies were compounded either of two elements, or of three only, or of all the four: those are called imperfectly, these, perfectly, mingled. Of these, some are without life, some having life; those which have life, are either only growing as Plants, 
q 1 Gen 1.11.12.13.  or growing & feeling, as the brute beasts: 
r Gen. ●. 20 21.  or lastly, growing, sensible & reasonable, as man 
s Gen. 1 28  of whom we shall speak, in the third book of this Institution.  
Of the part of this Inferior and aetherial Nature, there are two sorts of Orbs (or Spheres) with stars, and without stars.  
Those with stars, are both the movable Firmament every way shining, with the thicker parts of the Spheres, as also the sky of the Planets, containing in compass thereof seven Orbs 
t Gen. 14.15.16. .  
Those without stars, are both the Superior Orb, or the Primum mobile, which turneth about in compass all the Inferior parts, as also the inferior Orb which is in the airy sky.  
Of the superior or super-celestial nature, there are two parts, the one containing, which Empireum, the first and unmovable, in Scripture called the 
u Act. 1.11 Eph. 4.10. 2 Chr. 16.14.  Heaven of Heavens: the other contained, which besides the blessed Souls, of whom we will speak about the end of this Institution, are the Angels: of whom in the Scriptures, a description is expressed, both in a general and particular manner.  
In a general manner, as touching their Essence: for they are things truly subsisting, or 
x Psa. 104.4.  spiritual substances incorporal & indivisible; as touching the properties of their Essence, Internal, they are endued with understanding and will, and according to their own natural perfection, being opposite to things corporate, they are simple substances: but external, in propriety of nature finite, in place definite, the Administers of God their Creator 
y Heb. 1. v, vlt. 1. Ring 22 20. .  
By a particular manner, they are discerned, either as they are good, or else as they are evil.  
Good, who continued, and were confirmed 
z Mat. 18.10. & 2●. 30.  unchangeably in their natural dignity, wherein they were created by the special grace of the Creator, whose work and office is to serve God, and men after God, either immediately in respect of their own nature, 
a Mar. 6.10 Psal. 103.20.21.  or mediately by dispensation of the assumption of bodies, either 
b Gen. 13.2.4. Heb. 13.2. Mat. 28.3.  human, or fiery 
c Es● 6.2. Ezec 1. ●. 2 Kin. ●. .  
But evil, who from that their natural dignity, freely & maliciously fell: whose work is, being proper and voluntary, both to work evil of themselves, in themselves, and by themselves, as also to tempt, and induce other to the working of the same: 
d Io. 8.4 jud. ver 6. job. 1.11 1. Pet. 6.8  but being improper and not voluntary, it is to serve God, & to restrain and yield all their power, whether illuding, or lying, or active, and effectual, unto his own will, so, as they can use the same, neither otherwise, nor to any other end, than God most wisely hath decreed 
e 1. Kin 22 20. job. 16. & 2.1. .  
The End of Creation is twofold, the furthest & highest, is the glory of God the worker, in his goodness, wisdom, & power: for the faculty (or virtue) put n●o the things commendeth: 
f Ge 1.31. Psal. 0●. 24. Prou. 16.4  his goodness, the order of them his wisdom, & the manner of both his power: the nearest end is of the work, 
g Gen. 1.28. Psal. 8.7. Heb. 2.7.8.  that all things by their uses should serve for the Salvation of the Elect.   

Of CREATION, the Part Confuting.  

Distinctions for the Cause Efficient.  

I.  
CReation is said to be either properly, concerning the work of the first bringing forth of things, or Metaphorically, of those things or works, which are of no less virtue and power: both ways it is attributed to God alone.   

II.  
THose things are created, which are made of no substantial and material beginning: but those things are generated, which are made of a forebeing matter: the Creation of God is by himself, but the generation of nature next after God.   

III.  
NO things being apt to generation or corruption, which are brought forth of God, by second causes coming between are properly said to be created; because to be created, is immediately to be brought forth of God.   

FOUR  
CReation is twofold, Active and Passive: the one sayeth, that there is a divine Essence, and that the Creature cannot exist, unless he put the case, that there is a divine Essence: the other sayeth that the Creature was really brought forth by God, and noteth withal a creating Essence,   

V.  
TO Create, and to make, differ, because that more strictly taken, signifieth, of nothing to make somewhat: but this more generally importeth not that only, but also to bring forth somewhat out of a matter, lying and being before.   

VI  
THe things themselves, and the nature, & substance of them ought to be distinguished from the evil, that comes unto them, and from the Accidents of the things and substances.    

For the MATTER.  

I.  
THere is one respect or manner of the Primary Creation, another of the secondary: wherefore that general 
u Classicum.  Alarm of the Philosophers, of nothing, nothing is made, may be fitted (or applied) to the estate of bodily things, but cannot be opposed to the Creation.   

II.  
NOthing is said to be either privatively, or Negatively: Negatively, of the Primary Creation, Privatively of the second.    

For the FORM.  

I.  
THe signification of beginning is threefold: for it pertaineth either to the time or to the things and causes: or lastly to the order: but it is taken in the first signification, when we treat of the beginning of Creation.   

II.  
THose things which of Moses are written down of the form, and order of things created, are not to be taken Allegorically, but Physically, (or Naturally.      

OF PROVIDENCE,  

The Part Confirming. CHAP. FOUR  
ANd this is the beginning, both Primary & Secondary, of things created according to their nature: now followeth the powerful conservation of the same, and the most wise ordering of them unto their end, which by the use of the Scripture, and the Doctors of the Church, we call Providence.  
Now, whereas a double part of this Providence is wont to be discerned, and distinguished: the one of decree, according to the eternal foreknowledge, and fore-appointment of all things in God: the other of Execution, according to the external Administration of the same in time: and whereas also the consideration of the former properly pertaineth to Predestination; which is a kind of God's operations Immanent: we in respect of this latter, do here consider, and treat of Providence, properly so called.  
This Providence than is an outward and temporal action of God, whereby he keepeth all and several things, which are; and disposeth ●ll, & several things which are done, to that end, which he hath determined according to the liberty of his will, and that to the end, he might in all, and several things be glorified.  
The Efficient Cause of this Providence or government is the same, which is of Creation, sith the one, and the self fame beginning is of both: from & by which all things proceed & are conserved, to wit, God the Father, Son, and holy Ghost 
a Psal. 32.13.15. & 139.78. joh. 12.34. .  
The Father, or the love, and goodness of the Father, is the first beginning cause. The Son, in that he is the wisdom, and word is the working causes.  
The holy Ghost, in that he is the virtue and power of the Father, and the Son, is the finishing cause.  
The nature of God teacheth this, whose presence, power, & operation, the scripture commendeth in both works: 
b Psal. 9 4.8. Mat. 10.29. jer. 10.23. Prou. 6.19 Esa. 45.7.  common Nature testifieth it, which as the common Instrument of God being stirred by that universal beginning, stirreth, and being moved, moveth itself, and all things according to itself. Our nature together witnesseth and feeleth it, because as in himself we have our being, so in himself also, we live and are moved. 
c Act. 17.28.   
And the operations of this efficient cause are according to degrees distinguished; now they are distinguished by a threefold order & manner. The first is of Conservation: the second of Governing: The third of Ordaining to the end: of which more at large in the formal cause of providence. The Matter, about which Providence is employed, according to the twofold consideration of the things which are subject unto it may be distinguished two ways: one way in respect of those things which are, another way in respect of those things which are done, for after both ways & respects, all and several things are ruled by God's providence. The things which are, ought three ways to be distinguished, first, according to their nature: secondly, according to their Accidents: thirdly, according to their use. Of the nature of things, whether it be that superior, or inferior, whereof we 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, & according to the 
d Individua.  things themselves, as they are indivisible. The Accidents, whatsoever they are, are either of common nature in its beginning & perfection, or of singular nature in the defect and condition thereof, 
f Agnata.  besides the course of nature.  
Of things according to their use, there is a twofold distinction: for either they are the ends, or the means unto the end: but the ends are, some furthest off, and some intermediate unto the same: the means are severally known two ways: first, after the manner of doing: for some are ordinary, some extraordinary, and both ordained to their proper ends: Secondly, by the quality, and essential condition of them: for some are necessary, and some contingent.  
Of those which are necessary, there are two kinds: for some are by themselves absolutely necessary, by a necessity of the Consequent, as they call it; and some by the cause from a 
g Ex Hypothesi.  Supposition by necessity of the Consequence.  
Those which are absolutely necessary, when we treat of things created, we distinguish by two degrees. The first is in the first and common beginning of nature; first by themselves, and by all things necessary, as when we say, that twice two is four, which unchangeably, and by an infallible necessity are true. The other degree of necessity is from nature, out of it own inward beginning, whether material, 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, do put one a necessity, either from the inward beginning, or from the outward, or from both together. Things 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 limited in their own matter.  
And this is the manner of those things which are: now those things, which are done or the actions, are distinguished two ways, by their beginnings and qualities; By their beginnings, because some actions are from a common beginning, and ar● called Natural, which either nature by itself effecteth, neither is the action of will required for the same, as to live, to quicken, etc. or effecteth them wit● the action of natural will, as to eat, drink, etc. other some are from a singular beginning, and are called Voluntary, which our will Intellective effecteth, not led by the instinct of nature, but by the rule of reason, whether by advice or deliberation, from which is the will elective, or by an unadvised motion, 
Voluntas per causam.  from which is the Will by a cause.  
By the qualities, because some are good some evil: that which is the goodness, or evilnes of actions is discerned both by their own common condition, according to the beginnings in actions natural, and by a singular manner, according to thei● special kind, and circumstances in actions voluntary: and all, and every one of these, as well those which are, as those which are done, be subject to God's Providence, by ways both common and singular, as in the explication of the cause ensuing shall be declared.  
The Form of God's Providence, is that perpetual Act of directing all and singular things unto their proper ends: which act ought two ways to be considered and discerned, to wit, common and singular; by the one, according to the diverse degrees of that act of God's providence, by the other, according to the singular nature and condition of the subjects upon which it worketh.  
The Act of God's providence is generally discerned by three degrees, the declaration whereof is very necessary, for the understanding of this doctrine.  
The first degree is of Conservation, whereby all and several things are ordinarily sustained in the same state of Nature, and natural properties, in which they were created.  
This conservation according to the 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 special kind, or of any Individuum 
h Psa .. 19.12. & 104 19.20. etc. .  
The conservation of Power is, whereby God sustaineth and moveth the proper powers of every Creature, which pertain to the operations and perfections thereof, by a singular 
i job. 14.4 Heb. 9.27. Psal. 134.2.3.  beginning which in things involuntary, is a singular nature; in things voluntary is wil  
Both of them is from God, as from the universal beginning, on whom the beginnings, both common and singular, of things and actions do depend. In which dependency two things are to be noted; the one is that the same first beginning of the conservation of things do so work in the inferior beginnings, that it detracteth nothing from them, but ordinarily leaveth their Actions perfect: for God so ordereth all things, which he hath created, that he suffereth them also to exercise and do their own proper motions: The other is, that, that first beginning worketh by those which are inferior, after the manner of those Inferior: for as oft as many causes Coordinate (or together ordained) do befall; the last effect followeth not the first cause, by necessity or contingence, but the nearest cause: Hence is that term, Fate (or Destiny) natural, so termed by Christians, which is a course and order of natural causes, depending upon the first cause; which unless they be hindered by the same, of their own power, & nature bring forth the same effect.  
The second degree is of Governing, whereby God, in whose power is supreme authority, disposeth of all things, consisting in his own power, ruling the same according to the liberty of his own will.  
Of this Governing, there is a threefold consideration; the one consisting in Commanding, the other in Doing: the third in not Doing, which they call Permitting: the first verily is of Doctrine and Right, and therefore not proper to this place, the other two, properly respect the action of God's providence the Action therefore of God governing is twofold; the one performing, the other permitting.  
The Action performing is that, which of the Grecians is called (Foreknowledge, according to good pleasure) whereby God effectually performeth in all and several things, that which belongeth to his own work: Now he performeth whatsoever is good in Nature, both common and particular, as the universal beginning of Nature.  
The Action permitting is that which of the Grecians is termed (Foreknowledge according to permission,) whereby 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 kinds: the one is of (a permission,) Simple, and Absolute, when GOD permitteth simply that, which he might simply, and immediately hinder; as when he permitted Adam to fall: the other 
k Ex Hypothesi.  by Supposition; when God after a human manner tempereth his permissions, according to the condition of men: such permissions as these, are very many in the Old Testament: both are in God from his own will, and are moved to the end, which the will of God hath foreappointed.  
The third Degree of GOD'S Providence, is of ordaining, whereby God by his admirable Wisdom bringeth all things, though most out of order, unto their due order, and proper End.  
In this ordaining, three things concur, the appointment of the End, the disposing of the means unto the end, and the directing of the means disposed.  
The appointment of the End: because God limitteth as all Subiect● with their forms; so the motions of the forms with their ends, whether proper or nearest, which are of things according to their own nature: or that last, or furthest end, which is above nature, to wit, God's glory, to which all things tend by Gods ordaining.  
This supreme end of things, though according to perfection signified, it be one only: yet according to the manner of signifying; which manner is from the objects, it is twofold: his most powerful justice, and Grace, which in God have the respect of chiefest good.  
Unto this double End, there is a double disposing of the means, according as there is fitly laid down by the schoolmen, a double intent of God the disposer: the one by itself, chief, or first intended; because aswell itself, as all things unto itself are intended: the other by itself intended, but not chief or first: because itself indeed is intended, but not all things thereunto: the intent, after the first way, is God's ●race; after the second, God's justice.  
The directing of the means disposed, ●s an effectual bringing of them along ●nto the end, by the known means of God's wisdom, whether revealed or ●idden: now this directing of the means 〈◊〉 either by itself, or by accident.  
And this is the manner of general providence; which being laid down, ●here is a more easy way and method, ●nto the particular means thereof, according to the particular nature of the Subjects.  
For first of all the nature of things, whether general or particular, is subject ●o God's providence, according to all the means both of appointment, governing and ordaining: 
l Mat. 10.29.30. Luc. 12.6.7. Pro. 16, 33  for the appointment, governing and ordaining of things natural, so faree extend themselves, as the 
m Causalitas.  causing of the first agent extendeth itself: now it extendeth itself as far, as unto all 
n Entia.  beings, not only as touching the beings of special kinds, but also as touching the 
o Individua.  particular things themselves: neither only 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 subject to God's Providence, after the manners already remembered; but those which are of particular Nature in their defect, are subject to God's Providence, after the manner of Governing, and Ordaining 
p Gen. 37.28. job. 1.21. Esa. 10.5.6. etc. Act. 2.23. Rom. 8.28 .  
Thirdly, all ends of things whatsoever, whether mean or supreme, are appointed, governed, and ordained of God.  
Fourthly, those which are means, whether they be ordinary, or extraordinary, the first cause useth even them, according to their own Nature, by appointing, governing, and ordaining them.  
Fiftly, concerning things necessary, and contingent, (that we may see thereinto, and in few words expound the more difficult points thereof) three things are to be noted.  
First, that the Nature and natural properties of things, as they be, are from God, and that therefore according to the manner which God hath put into things, they are subject to God's providence. 
q job. 10 10.11. Exod. 15 26. Ps. 105.17  And thus stands the manner & nature of things, that some be necessary, some contingent; those, (the order whereof between the Cause and the Effect, is unchangeable) either absolutely by themselves, and of their own Nature, or by Supposition and relation to the Causes proposed; which nevertheless, may either not be, or be changed: these, the order whereof, is mutable into both parts, of it own nature indefinite, such as are the things of nature, or things particular, which have the conditions of mutability, and contingency enfolded among themselves, & in themselves.  
Secondly, that it is an effect of God's providence, that any thing happeneth by what manner soever, whether contingently, or necessarily: and therefore that falleth out necessarily, which Gods providence hath disposed to fall out necessarily; and that cometh to pass contingently, because such is the reason (or manner) of God's providence: hence God being the universal beginning, either mediately or immediately causeth that the things stand both ways, 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 therefore nothing is so contingent, which may not two ways be necessary by supposition: one way in it own existence: for what was to be contingent, the same from whence it proceeded, must needs presently have, or formerly had a being. The other way by the determined decree, & foreknowledge of God: in respect whereof, all things come to pass infallibly▪ but to speak properly, it is one thing that somewhat falleth out contingently; another thing necessarily, and another thing infallibly: the first, and the second infer the order of the Effect unto the Cause: but the third is more common then both; because things both contingent and necessary come to pass infallibly; yet those, contingently, these necessarily.  
These things laid down, it is manifest, that all things both necessary, and contingent, are every way subject to God's Providence. 1. of Conservation, because both have being and power from God. 2. of Governing; for of both, God disposeth according to the liberty of his will, whether effecting, or permitting. 3. of Ordaining, because God also hath prescribed an end unto them, according to their Nature, and d●sposeth them, as means wisely, and bringeth them unto the same powerfully.  
Sixtly, as concerning Actions Natural, and Voluntary: it is to be noted, that three beginnings of actions must be considered, and proportionally distinguished: the one Universal, is God, the other General, is Nature: the third Particular: and is either a Natural Inclination, or Instinct, or Will Elective.  
Of these beginnings, there are particular properties: the universal beginning is finite; the General is desining; the particular is defined in his Subjects: the first is from itself, and to itself: the second hath a relation unto God, the third unto both.  
Whence it cometh to pass, that those actions, which are from the particular beginning mediately; are from God, by the general beginning: but those which are from the general beginning, are from God immediately.  
Here it is evident, that all actions, whether natural or voluntary, are subject to God's Providence: first, by way of Conservation: for God conserveth the Natures of things, and the liberty of will which he hath given man: Secondly, by way of governing: because God, as he is an universal beginning, effectually moveth all other beginnings, to do (or work:) thirdly, by way of ordaining: because he bringeth and directeth all actions unto the end, which he hath foreappointed to them, whether Natural, or Voluntary. 
r Psal. 139.3.   
The last thing remaineth concerning good and bad actions: and that the manner and efficacy of God's providence in evil actions (for of the good there is no difficulty) might according to the degrees thereof, the better be known, two things are to be premised.  
One is, that according to the difference of the beginnings, whereof we have above spoken, the one, & the self same action is both good & evil; good as touching the general, as it is from God and common Nature: for both God and Nature of themselves, do always bring forth good actions: evil, according to the particular respect in man, as he is corrupt: for every vicious act taketh the necessity of the vice, from the nearest cause, which is the will of the offender: whence is that of the Schoolmen, 
s Principalitatem Causalitatis omnis in peccato, consistere, penes voluntatem, quae imperat actum  that the chiefty of every procurement in sin consisteth in the power of the Will, which command's the Act.  
The other is, that in every Action, three things are to be discerned, and distinguished; the Nature, the Subject, & the Accidental quality of them both.  
The Nature is from the Creator, which gave it, and moveth the beginnings of natural properties and actions.  
The Subject is the moving of the Action, which is according to nature, in respect whereof, every sin is said to be in God, subjectively.  
The Quality is the Accident of Nature, and of the Subject being good indeed, according to grace, but evil, according to the corruption that groweth in nature, and in the Subject, which infecteth man; and those things, which are of man, with a bodily and effectual taint (or strain:) whence the will, which is the inward beginning of actions, infuseth the force of that corruption into the actions immediately.  
These things laid down, it is to be marked, that Providence also in evil actions worketh by all the ways & and degrees. 
t 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 itself by a natural necessity is limited; as also the beginning of actions, which is the will, that by it own power limitteth her motions, and freely inclineth them unto whatsoever actions undetermined: again, it sustaineth the will, as it moveth the things of nature, by a common beginning, and the actions natural and voluntary, by a particular beginning.  
By way and degree of Governing: for first, God bringeth to pass effectually the work, that is evil, as far forth, as it hath a respect of good; & chief, it hath that, both because it is in good, subiectively, & because it is unto good reducively: Secondly, God remitteth the sin, and prescribeth a bound unto it, according to the liberty of his will. 
u Pro. 16.9.  Thirdly, he permitteth evil things, not that he alloweth them, but that it is no evil, to permit evils: for, sith he which permitteth, hath power to forbid without any obligation, as also he, to whom it is permitted, hath power to do 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 ordaining: for God ordaineth the events of sins unto good, 
x Rom. 8.28.  either moral (that is of punishment, and chastisement:) or Supernatural, (that is, of his glory in justice, and mercy:) 
y Rom. 5.20. & 11.33.  whereby it is clear, that for a thing to have being, to do, and to be ordained; it is good: but for the same to be evil, to do evil, and to be carried unto evil, it is evil; that God effecth, but this God suffereth to be effected by the creature: & this is the formal cause of providence.  
The end of Providence, which may easily be gathered from the things aforegoing, is the glory of God conjoined with the salvation of the Elect. 
z Mat. 6.26.    

OF PROVIDENCE, The Part Confutative.  

Distinctions for the Cause Efficient.  

I.  
FAte (or Destiny) is either true or feigned; that, without violence; this violent: The true Fate, either is Divine, or Natural: the Divine is nothing else, than the governing and providence of things: the Natural, is none other, than the course and order of natural things. The feigned Fate, either is of the Chaldeans, or the Stoics: the one superstitiously bindeth and tieth the actions and eventes of things unto the power, and position of the stars: the other is flowing from everlasting, being such a rank and knitting together of causes, that on it should depend both God himself, and God's Providence: the Consequent of both is a necessity of constraint.   

II.  
Unto Providence pertain two things: the manner of order, & the execution thereof: the first is Eternal, the second Temporal.   

III.  
GOD governeth the Inferior things by the things superior; not for the defect of his power, but for the abundance of his goodness, according to the liberty of his will.   

FOUR  
THe Nature of the following cause is not only like to the superior Cause, in that it hath somewhat thence: but also unlike it, in that it proceedeth from without, (or outwardly.)    

For the Material Cause.  

I.  
ALL things subject to the causing of the first agent, are also subject to the ordinance of the same, unto their end: wherefore all things in that they have being, are subject to Providence.   

II.  
IT is one thing to treat of the cause universal, and another thing of the Causes particular: Of the Particular Causes, there are chances; but the Universal Cause, nothing can escape.   

III.  
COrruptions and defects in natural things, are indeed against the particular nature: yet they are from the Intention of the universal nature, in that they fall out for the good of the whole universal.   

FOUR  
THe manner of the Doer is one, and of the Instrument is another: that, which is of the Instrument, and the Creature, is disorder: but that, which is of the doer, and the Creator, even in things most out of order, is order.   

V  
SOme things are done by Providence, efficiently, and causally: some other things according to Providence, permissively, and determinatively.    

For the Formal Cause.  

I.  
THe Soul always worketh freely, which although it depend on the causes, yet itself is the nearest cause of her own actions: for natural effects have more likeness with the nearest causes, then with the furthest off.   

II.  
THere is one necessity from the former, or 
a Constituens.  that which appointeth, another from the latter; 
b Consequens.  or that which ensueth: one inward, another outward; one of constraint, another of immutability: one absolute, another by supposition: the distinction of all which, in this point of Providence, is very necessary.   

III  
IT is one thing to speak of deeds, is they are in act; and another thing as they are subject to the Cause contingent: for, after the first manner they are necessarily, after the second, contingently.   

FOUR  
Sin is two ways considered, either properly & principally, as it is sin: or as far forth, as it hath the respect of good, and that two ways: first, because it is in natural motion, action, & Inclination, that is in good subiectively: Secondly, because it is unto good: God from evil drawing forth good.   

V  
THat thing which being once decreed, another infallibly followeth without any other Intermediate Cause; is the Cause of the Consequent but God will have sin to come to pass, not immediately, but by the will of man, as the mean intermediate.   

VI  
OF things being, God is the effectual beginning: but sin, to speak properly, hath not the manner of an Act, or being, but of defect: for there is a double being; of the thing, and of the manner; under the being of the manner, not only notions and relations are contained, but also Privations; and sin is a being of the manner, not having a being Positively, but Privatively.   

VII.  
IN every sin there are two things: the Material, or the Subject: and the Formal; that is to say, the naughtiness: The Subject is a thing of nature from God: the naughtiness came unto the Subject, by the corruption of man.     

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

Against the Material Cause.  
1 Of the Corinth. 9.9. Ans. Providence is either general or special: A conclusion from the denial of the one, unto the denial of the other, is of no force.  
2 Sam. 1.6. 1. King 21.34 Ans. Providence, and chance are not repugnant, the one to the other, if the respect of diverse causes be distinguished.  
Esay 31. 1. & Act. 5.38. Ans. according to the diverse considerations of the beginnings, we judge both of the Causes, whether nearest or remote, and of the qualities of Actions, whether good or bad: but whatsoever quality is vicious, it is from the particular beginning, and not from that, which is Universal or Common.   

Against the Formal Cause.  
Ezec. 18.33. Ose 13.9. Answ. a double consideration of the punishment of sin, is wont, and aught to be distinctly noted: one is of justice in God, and hath a respect of moral good: another, of merit and fault in man, & hath a respect of evil: and in this latter signification, these places are to be understood.  
Prou. 16.4. Answer. The working of God, in respect of the wicked, presupposeth three things: first, the limitation of sin; secondly, the withdrawing of Grace; thirdly, the ordaining of punishment.  
jerem. 10.7. Answ. The Prophet speaketh from the feeling of his own infirmity, not of an untruth in doctrine, nor of any wickedness in life; but of his vocation, unto which he was drawn against his will.  
Exod. 4.21. Esa. 69.19. Ezek. 14.9. Rom. 1.28. 2. Thes. 2.11. Answer. A Working is one thing, and a working permission is another thing: That is in good things only; this both in good & evil: for, by permitting, God worketh four ways; first, as touching the material of sin: secondly, as touching the withholding of grace, which God oweth to no man, because it is grace. Thirdly, as touching the ends, unto which God disposeth sins. Fourthly, as touching the just punishment of the sinner; whereof, this is the highest degree, by sin to punish sin.     

OF THE WORKS OF Grace, or of Redemption. CHAP. V.  
THe Work of God external, and Temporal, which he bringeth to pass in things, is twofold; of Nature, and of Grace.  
The Work of Nature, whereof hitherunto we have spoken, is, whereby God hath either created things, not as yet being, or conserveth, governeth, and ordereth them, being created, by his Providence.  
The Work of Grace, is that which God effecteth in the Elect, who shall be heirs of Salvation, according to the good pleasure of his will.  
And this Work commonly is called Redemption: for the explication of which work, three things concur: the beginning, the manner, and the Effect, or the Application thereof.  
The beginning is Christ, as he is God and man; from whom there is no power, nor healthful Action, which is needful for Redemption, but doth proceed.  
The manner, according to which Christ executed this work, is that holy disposing, and dispensation of his offices.  
Now the Effect, or Application is discerned; first, by the degrees hereof, in this life; that is, by Calling, and by justification: Secondly, by outward means; that is, by God's Covenant, and by his Sacraments: Thirdly, by the Subject, that is the Church, which Christ hath redeemed with his blood.  
Wherefore, we must treat first of Christ's person: secondly, of the offices of his person: Lastly, of the other places pertaining to the application.   

OF THE PERSON OF CHRIST.  

The Part Confirmative. CHAP. VI  
THe nearest singular and determinate beginning of our Redemption is Christ; as he is God and man; because, by him, Man was to be redeemed, in whom our redemption was from everlasting Predestinated: by him again to be restored, by whom at first he was created: in him he ought to be made partaker of the love of God, who was the Son of love, (or the beloved Son:) and at last in him, to obtain the right of Sons or adoption; who, by Nature was the Son and heir of God from everlasting.  
Christ therefore, being God and man, is (as the scripture most briefly defineth) the word made flesh, or God made manifest in the flesh: that is a person, in whose singularity two Natures, (the properties thereof remaining whole,) are united 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 Unity, and the operation thereof.  
Thirdly, of the Hypostatical union 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 itself, and distinguishing it from other things; we acknowledge two such natures in Christ, according to the Scripture, Divine, and human: both in themselves, and in their properties distinct: 
a Rom. 9 1 1. joh. 5.20. Phil. 2.6.  the one from everlasting, immutable, immortal, impassable: the other in time conceyved, and borne, mutable, mortal, passable.  
Both are Indivisibly necessary for the redemption of mankind, or the dispensation of the office of a Mediator: the divine (Nature) that he might satisfy God; that the satisfaction might be proportionable to our debt; that an Infinite good might help an Infinite evil, by overcoming death, and by undergoing both the heaviness of sin, and the infiniteness of God's judgement: Add further, that whereas the arbitrement between God and man, is above the humanity; because no man can be a chief and supreme messenger of divine things; but God by his Godhead; because no working above nature; such as is a sufficient Intercession with God, is of (or from nature,) because no beginning, but of the Godhead itself, can be the beginning of that satisfaction, which may stand before God; it must needs be, that according to the divine nature in his person, he took on him, all the parts of Mediation, (or Mediatorship.)  
But the human, that being man, he might according to the Law, satisfy God's justice, that he might sufficiently suffer for the accomplishment of the work of satisfaction, both by obeying, made under the law, and by dying, made a curse according to the Law; that in all things being like unto his brethren, sin excepted, he might be a faithful, and universal high Priest in those things, which are to be performed before God, to purge the sins of the people. 
b Herald 2.17   
Now, the divine Nature of Christ (that we may in few words speak touching the verity of those Natures,) is that, whereby he obtaineth the same Essence with the Father, and the holy Ghost: albeit, both according to his person, whereby he is distinguished to be the Son of God, and according to the dispensation of his office, whereby he is discerned to be a Mediator, he is distinguished from the essence of God: of which nature we have more largely treated in the place concerning God,  
The human Nature of Christ is that, whereby he holdeth the same Essence with us, both the manner of subsisting or being a person, and the vicious accidents, and sins of the substance being excepted.  
For neither is the human nature of Christ any thing by itself subsisting, without dependence: but being without subsisting, was assumed in the singularnesse of person, without any either confusion of natures, or division of person 
c Phil. 2.6. joh. 1.1. .  
Neither could any contagion of sin infect that human nature of Christ, the substance whereof being otherwise in itself, corrupt originally, the unspeakable operation of the holy Spirit sanctified, and most fully purged from every spot: nor yet ought (to infect,) as being that wherein the purging of our sins, was to be performed 
d Luc. 1.35. Heb. 4.15. .  
These things excepted, Christ took our true and Real 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 Essential parts of it whole.  
Our whole Nature: for hence is he called in the Scriptures, The seed of the Woman, 
e Gen. 3. & 22.16.  the seed of Abraham, the seed of David, according to the flesh, or the fruit of his loins, 
f Act. 2.30  and very where the Son of man.  
The Parts: for he had both a reasonable Soul, and an Instrumental body.  
A reasonable Soul: this the Scripture, and 
g joh. 10.17. Mat. 26.38  the end of his Incarnation proveth: for, that which is not assumed, is incurable. The Verity of Nature, because the other parts of man have their beauty by the Soul.  
An Instrumental Body: this proved the verity of his human Nature, which requireth a limited matter: that is a fleshly and an earthly body: 
h Luc. 22.42.  the verity of satisfaction, which ought to be made in a body truly passable, & mortal: Lastly, the verity of demonstration: for Christ showed even by signs that he had a body, not fantastical, or heavenly, but fleshly, and earthly. 
i Luc. 2.40 Mat. 4.2. joh. 11.35 joh. 4.6. Mat 8.24. Mat. 27.50. job. 19.27   
The properties which Christ coassumed, are either of the whole nature: to wit, to be created, and to be finite, or of the parts, as of the Soul: for he had understanding, 
k Mat. 26.28.  and will, 
l Luc. 22.42.  & the operations of both, and of the body, for he had a shape, quantity and circumscription, and all the properties and natural actions of a body. 
m Luc. 2.40. Mat. 4.2. joh. 11.35 joh. 4.6. Mat. 8.24. Mat. 27.50. job. 19.27.   
Infirmities: for it was behoveful; for the end of his Incarnation, that he should wholly take unto him all natural defects, sin excepted; for of defects, some are simply miserable, as Augustine termeth them, and some damnable; or as Damascene calleth them, Detestable: those Christ wholly took, because they were no let to his perfection, knowledge, and grace: 
n joh. 1.14 1. Tim. 3.16. Heb. 5.7.  but these he did not so, because they had hindered our Redemption.  
Of these natures, the necessity, and verity whereof hath been declared, there are diverse operations; 
o 1. Pet. 3.18.  for there are two natures in Christ, as it were two inward, and effectual beginnings; out of which formally, Actions, and their manners, are deduced: wherefore, as all things in Christ, (his subsisting only excepted,) are twofold, (or of two sorts) to wit, his Nature, Properties, Will, Knowledge: 
p Mat. 11.27. & 23.37. joh. 2.19. 1. Cor. 15.27. Luc. 2.47.  so are there twofold operations; some divine, some human, distinguished by their beginnings, manners of doing, and the particular Actions of each of them.  
By their beginnings: because, look how many Natures there are; so many formal beginnings of actions there are.  
By the manners of doing: for every beginning worketh according to it own manner, and condition: the Godhead, after a supernatural, and divine manner: the manhood after a Natural and human manner.  
By particular Actions; for the word worketh that, which is of the Word, and the Flesh, that, which is of the Flesh, without any confusion of Natures, in the unity of Person.  
Thus much concerning the Natures: the other thing followeth concerning their Subject; that is, the person, and both the unity and operations thereof.  
Of the Person of Christ, there is usually held, and declared a double respect in the Scriptures: the one in regard 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 we consider of in this place; he is that second person of the Godhead, Incarnate; that is, that person, who took man's Nature, by creating it in the singularity of his subsistence immediately, and by his person united 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 Son of God without mother; and in time begotten of the Virgin; the Son of man without Father, the natural and consubstantial Son of both.  
This Unity of Person, three things, do prove: first, the authorities of the Scripture, for Christ is, as the Prophet teacheth, Emanuel: 
r Esa. 7.  as the Angel teacheth the same Son of God, which should be borne of Mary: 
s Luc. 1.35  as the Evangelist teacheth; the Word made flesh: 
t joh. 1.1.  as the Apostle teacheth, the same, who came of the Father according to the flesh who is God above all things to be praised for ever. 
u Rom. 9.5   
Secondly, the end of his Incarnation; because, that God, and man might be made one in the Covenant; It was behoveful, that one should be made God and man in person, not by participation of grace, but by verity of nature; not by confusion of substance; but by unity of Person:  
Thirdly, the denominations of both natures, attributed to the same Subject: for as those things are not incident to the divine nature, which are proper to the human; nor those unto the human, which are peculiar to the divine, so all in common, and according to truth, are uttered of the person, according to both Natures: 
x Act. 20.28. 1. Cor. 2.8  therefore the one and the same person is Eternal, and not Eternal; Infinite, and Finite; holding all the divine and human properties; those from everlasting, as he is God: these in time assumed, as he is man: both really, yet Intransitively, as he is man-God.  
This Person is the common beginning of those actions, which the Greek Fathers have called divinely human: for the actions of Christ are not only, some human, some divine: but also some of common operation, which Christ effecteth; both as he is Man-God by Nature, and as he is Mediator by dispensation: his Natures are the beginnings of Natural Actions; but his person is the beginning, both of common and particular 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 kind, twofold: One in number, because he is one effectual Worker: and one absolute Perfection. In kind twofold, because there is one Divine, of the Godhead, and another human, of the manhood.  
The last remaineth, concerning the Hipostaticall Union of the two Natures in Christ: the Nature, Foundation, Power, and Efficacy whereof, are now briefly to be expounded.  
The Nature of this Union we shall discern by the definition and division thereof: for it is a Personal Conjunction of two Natures in Christ; a conjunction, I say Personal, not of persons; and of two Natures, yet not Natural: not such as is of things Superior with the Inferior; of the Accidents with the Substances; or the part with the whole; but, in that both mediately, the two Natures are united in the person; and immediately the human Nature is united to the person, after a secret and most strait manner. 
y 1. Tim. 3.18. Gal. 4.4. Col. 2.9.   
Hence this union, which in very deed is one in the manner of considering, is usually termed, and distinguished to be twofold: the one immediate, of the person assuming, and the human nature assumed; for the human nature, it own 
z Personalitate.  Person-head, (that I may so say,) being forsaken, (or left,) came unto the person already perfect, not to be perfected, (by that) of which it was assumed, that it whole might subsist in the whole person; 
a joh. 1.1.2.3. etc. joh. 1.14. Heb. 2.14.  the other mediate, of two natures, between themselves, wrought by means of the person, without any, either confusion of Natures, or division of person.  
Not by the confusion of Natures: for it is made Immutably, and inconfusedly; the Essential Natures, and their properties, which neither should be confounded, nor can be transfused, being distinct and entire, so, that they be neither confounded between themselves, nor changed each one in themselves.  
Not by Division of Person: for it is made Indivisibly, and Inseparably; so that neither the human Nature from the person, nor the natures in the person from themselves, are any while, or any where separated.  
The Foundation or ground of this union, is the Incarnation: the Efficient Cause of this Inchoatively, (as the Schoolmen speak) is the whole Trinity; but Terminatively, Christ himself is, being made that, which he was not; and yet remaining in the mean while, that, which he was.  
Of this Incarnation there are two parts, Conception, and Nativity: both are ordinary, as touching the Verity of the matter: for Christ took unto him a Nature like to ours, of the Substance of Mary: yet extraordinary, as touching the manner; that is, both of forming in the womb of Mary, and of Assumption, and of Sanctification, as also lastly, in respect of fulfilling, or accomplishment; for the forming was immediate in the Virgin, without the means of a man,  
The Sanctifying was from all spot of sin, whether Habitual or Actual: the Assumption was made into the unity of Person, without any alteration: Lastly, the fulfilling was according to the Prophecies.  
From this union, (that in few words we may express the power thereof,) two things follow; the Communion of natures, and the communication of properties.  
The Communion is in very deed the same with the union of Natures, according to Subsistence: yet in manner of consideration, it differeth, because that is, as it were, the Effect, and Consequent of this; for this communion of natures doth properly signify a Concomitance of properties, and operations, of both natures in the work of mediation, concurring together unto one absolute perfection: by reason whereof it cometh to pass, that the proper things of each nature be, and are said to be common in the person: and this is the ground of the communication of the properties.  
For it is a Phrase of speaking, whereby the property of one nature is really uttered, concerning the whole person of Christ: yet so, that it properly pertain unto one nature in respect of the thing itself; and unto the other, in respect of another thing: for we say, that God purchased his Church by his blood, 
c Act. 20.8.  that Christ being man is every where: 
d joh. 3.13  and this is (as the Schoolmen call it,) That grace of the union, by reason of which we may say of Christ, that God is man, and man is God; Christ is God and man.  
Now this communication is after a diverse manner, both Real, and Verbal: Real, because of the union of the Natures, and the unity of the person: for Christ is one, who being God, hath that which is human in the verity of human nature: and being man, hath that which is divine in the verity of divine nature: the same in the Son, God and man: wherefore as the word, because of the flesh, is man; so the flesh, because of the word, is God: and yet, neither is either the human nature coextended with the divine; nor the divine concluded in the human: because that, look what 
e Idiomata  properties in the concretive 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 universal presence, omnipotence, and omniscience, no less than Eternity itself, and incomprehensibleness are the self Essential things of God, or his Essential properties, which cannot be communicated: now to be every where, to be omnipotent, omniscient, as to be Eternal, and Incomprehensible; are truly uttered of Christ, being man; not according to another person, but according to another thing by the communication of properties, which is true, so far forth as the thing itself is true.  
From this Real communication of properties, we must distinguish that real communication of gifts natural & supernatural made by the divine nature; the gifts of the human, as well according to itself, as in the person: whereof some pertain 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 itself, and in itself, was enriched; whether they be those, which by force of the Union, the human 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 human nature can attain: or lastly, whether they were gotten by habit, as those, which Christ successively took, according to the order of nature, until his nature was brought up unto the perfection thereof.  
The gifts of power or office, are those, which in respect of the dispensation, he received in time, not according to either Nature apart, but according to the whole person, which therefore was incarnate; that in both Natures, and according to them both, he might perform the healthful office of a Mediator.  
The Verbal Communication is said to be that, which pertaineth to the exposition of words and Phrases which offer themselves in the holy Scriptures, and by which, that which is proper to one nature, is uttered of the other by name only, by reason of the Identity of the person, and the uniting together of the properties in the person.  
Now, as there are three sorts of Names, whereby the Subject is uttered concerning Christ: so there are three kinds of Attributes, which of him are pronounced: for some agree with the divine nature only, some with the human only, and some with both natures in his person: those which are of the first and second sort, are Incommunicable: those which are of the third, are spoken of Christ in his person, in respect of both Natures.  
From this difference both of Subjects, and Predicates, a double manner of Predication or Declaration ariseth; proper and simple: improper and figurative.  
Proper, is when either those things which are true in the Subject; that is, in the person, according to either nature; are likewise pronounced of the same; and therefore that which is pronounced divine, concerning the person, is understood to be true, according to the divine nature; and that which is pronounced human, according to the human: as the Son of God is every where, Almighty, Eternal; the Son of man is borne, Dead, in Heaven: or when the Predicate, common to both natures is uttered, (or pronounced,) also by a common name of the Subject, as Christ redeemed us with his blood.  
Improper, either when those things which are of the whole person, are uttered of either Nature, named in the concrete: as God redeemed his church; the flesh quickeneth: or secondly, when that which is proper to one nature, is uttered of the person named by the other nature; as God suffered; man is every where: which manner of speaking hath been called 
t Equal age.  the changing or communication.   

Of the Person of CHRIST: The confuting Part.  

For the necessity of the Divine Nature in the work of Mediatorshippe, against Bellarmime: Lib. 5. 2. Contro. 1. Tom. Chap. 3.  

I.  
THe beginning of Mediatorshippe is considered, either absolutely, or oppositely: the person of Christ, God-man is the beginning absolutely; but oppositely and distinctly, there is one beginning in the same person, which is first or Principiant, which is the Word, according to the divine Nature thereof: the other second, or principiate, that is, the human Nature subsisting in the Person.   

II.  
CHrist performed some works according to the form of a servant: some, according to the form of God simply: but other some, according to both commonly.   

III  
CHrist, when he is compared to God, is distinguished from the Creature two ways, in nature and dispensation; in nature, when according to his person he is distinguished from the Father: In dispensation, when according to his office, he is distinguished from the Essence of God, as he is a Mediator: according to nature, he is equal with the father, but according to dispensation, he is inferior to the Father.   

FOUR  
THe Fathers, when they make mention of the human Nature, exclude not the divine: but suppose the union of both concurring together in the unity of the person, for (or to) the unity of working.   

V  
CHrist in nature communicateth with both parts, which are to be conjoined, as it were, with bounds, that must be united together: yet in the manner of dispensation, he differeth, as he is God-man, or God and man.   

VI  
CHrist, according to the nature, whereby he is God, hath agreeableness with God; but, whereby he is man, with us, as on the contrary whereby he is God, he differeth from us, but whereby he is man, or by his voluntary dispensation, he differeth from God.   

VII.  
CHrist is considered either, as he is God-man, or according to the manner of his absolute nature, either this or that: after the first manner, he is said to be the mediator of himself, not after the second.   

VIII.  
MEdiatorshippe agreeth not with the Person, according to the common nature of the Godhead; but according to the special nature, or the form subsisting, which they call 
a Personalitas.  Personhood, or Personality.   

IX.  
IT is one thing to speak of the Godhead of Christ in himself, according to his own nature a part; and another thing as he is in the 
b Supposi●o.  Subject. Now Christ is a Priest, not as he is God by nature, but as he is God-man, by the dispensation of (his) will.   

The Places.  
1. Tim. 2.5. Answ. Christ is pronounced man three ways; for, either the person of Christ is noted, which person is man: or the person of Christ, whereby he is man: or lastly, his manhood simply. Now it followeth not, he is Mediator being man: therefore he is Mediator as he is man, or according to his manhood.    

For the Verity of the human NATURE.  

I.  
IT is one thing to treat of the Material cause of Christ's flesh; and another thing of the forming cause: for the holy Ghost brought not the substance, but disposed and sanctified it.   

II.  
Look, concerning what the Accident of a thing is denied, concerning the same, it is not needful to deny the matter and Subject of that Accident, and so on the contrary.   

III.  
OF Defects, which indeed, are Privatively so called, some are repugnant to perfection, in themselves to be shunned and condemned: some are common to all, in themselves, indeed to be shunned, by the will of nature, yet not condemned. Lastly, some are Personal, according to the manner of every Individuum: of the first, Christ had no experience: the second, because they are Essential, and natural defects of man corrupt, Christ took them all on himself: of the third, the matter is doubtful.   

The Places.  
2. Cor. 13.4. Ans. It is one thing to treat of Christ oppositely, and distinctly, according to both natures: but another thing of the person, with which because of unity, that is communicated, which is proper to both natures.  
joh. 6 51. There is one descent local, another Metaphorical, another of Nature, another of dispensation, another according to substance, another according to evacuation; 
Exinamitionem.  Christ descended according to the manner of dispensation and evacuation, and not locally. Now the flesh of of Christ is two ways considered, either according to itself simply: or, as it was united with the divine nature, by the means of his person; and after this manner, not after that; the flesh of Christ is called the bread of life, to wit, not causally, but Instrumentally.    

For the unity of Person.  

I.  
OF Christ, there is a twofold consideration: one according to the person, commonly: the other according to the natures oppositely. Now those things are uttered of the natures in the person, which agree with the person, in respect of both.   

II.  
THe coessence is of the natures, not of the person: for Christ is not another of (or from) the Father, and another, of, (or from) the Virgin, according to the person: but another of the Father, and another of the Virgin, according to the natures, because according to the divine Nature, he is coessential with the Father, but according to the human, coessential with the Virgin.  
joh. 2.19. Ans. The conclusion from the Natures to the person is of no force: for the person of Christ is not called the Temple, but his Manhood; in which the Godhead dwelled bodily.  
Heb. 7.3. The Nativity of Christ is twofold: the one without Mother, according to the divine nature: the other without Father, according to the human: and both were united in the one and the self same Subject.    

For the quality of Natures.  

I.  
COncrete (or conjoined) names are not multiplied, unless the Subjects be multiplied: but whereas, there is but one Subject alone in Christ, of necessity there is but one Christ alone.   

II.  
THe Actions and Passions are of the person, and not of the natures now a conclusion from the persons unto the natures, is in consequent.    

For the Hypostatical union, and the communications of Properties against the Ubiquitaries.  

I.  
A Thing is united three ways Essentially, when of many, there is made one Essence: Accidentally, when the Accidents are joined to the Subjects: Substantially, when the substance which otherwise of itself might exist: is drawn to the being of another Subject, and dependeth on it, as a part of 〈◊〉 it.   

II.  
We must make a difference between the Godhead sending, and the person sent: and there is one consideration of the word, by reason of the Essence; and another, by reason of the office.   

III.  
WHatsoever things are pronounced of Christ; either they are divine simply, pertaining to his divine nature, or human, pertaining the human, or common mediately, pertaining to the whole person: therefore glory, Power, and other things, when they are pronounced of Christ. are these three ways to be considered; as divine, and then they are Essential, and Incommunicable; as human, and then they are proper to Christ in the form of a servant; as mediatory, which are proper to the person of Christ, in both natures, together and in common.   

FOUR  
Such as is the substance of every thing, such also is the manner of being: but there is but one substance of Christ's body: therefore but one manner of being, which is proper to bodies; that is, circumscriptive: not definitive, which is proper to the spirits, nor repletive, which is proper unto God.   

V  
FRom Christ being man, to Christ's manhood: the conclusion is impertinent for neither the nature ought to be confounded with the nature, the person with the nature, or the abstract with the concrete.   

VI  
THe imitation, 
b Exoequatio.  equalness, or communication of Essence, or properties, maketh not an union; but the copulation of nature in one subsistence.   

VII.  
WE must distinguish between whole Christ, and the whole of Christ: the first whereof respecteth his person; the second, his natures: for that, which is true of whole Christ, cannot conveniently or truly be pronounced of the whole of Christ.   

The Places of Scripture.  
Mat. 26. Act. 2. Ephes. 1. The right hand is one thing, and to sit at the right hand is another: Christ is one thing, and the manhood of Christ is another thing; the figured signification of right hand is one thing, and the proper is another: for in the Scriptures, the right hand of God importeth two things, besides the proper signification, to wit Power, and Glory: both Christ hath communicated unto him, as he is a person, God-man: whence it is, that the Schoolmen affirm, Christ to be ascended unto his sitting at the Father's right hand 
c Aequaliter. Aliqualiter.  equally, according to the divine Nature: in some sort according to the human: as a double descent is given him in the Scriptures: one according to his 
e Exi●anitionem.  debasement, as being God: the other, according to the local places, as being man.  
Mat. 28. Phil. 2. Col. 3. Ephes. 4. The properties of the one nature are attributed to the whole person, because of the unity of the Subject: for all that power, dignity, exaltation is proper, to the office, and person of the Mediator, and not to the natures: now they are attributed to Christ being man; partly, by grace of the union, and partly, because of that exaltation of Christ's person, which was made above every Name.      

OF THE OFFICE OF CHRIST.  

The Confirming Part. CHAP. VII.  
FRom the person redeeming, we pass 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 Father's will, and his own; we must thoroughly discern them by their degrees, and the degrees of the office of Christ.  
Now we discern them partly; Generally, according to a common manner: partly singularly, according to their special kinds and parts.  
Generally, the office of Christ is defined to be an office of mediation committed to the Son 
a Heb. 5 5. joh. 3.17  by the Father, and of the Son, both voluntarily received, 
b joh. 10.18. Heb. 10.7.  and in both natures perfectly fulfilled; 
c Phil. 2.8. Rom. 5.19  that he might unite, and reconcile us to God, and God to us for ever. 
d joh. 11.51.52. Rom. 4.25 .  
The Cause efficient of this office essentially is God, the Father, Son and holy Ghost, 
e Heb. 1.9 Esa. 61.1.  but yet, the order of proceeding being kept; to wit, both that which is inward of the persons among themselves, and that, which is outward, as touching the things created: for in respect of both; it cometh to pass, that the Father, from whom is both the Essence, and virtue of working, according to the beginning, is said to be the Efficient cause of this office: of whom the Son is anointed, both as touching the calling, and as touching the bestowing of Gifts: the latter whereof, properly pertaineth to the human nature, the former to both: Now the form is said to be the mean (or mediating) cause, by order of person, from the Father, but by dispensation of office, subordinate 
e joh. 14.28.  to the Father.  
The matter of this office is considered two ways: Subjectively, and it is both the natures of Christ, 
f joh. 6.33  not severally, but jointly together: for there are two parts (or offices) of Mediatorshippe: the first in the things, that concern God; the second in the things that concern us: and therefore Christ must be as a Mediator in office; so the middle-one in person between God and us, that communicating with both by nature, he might be a Mediator between both, by office: Secondly, effectually, and they are all actions, which he performed: Divine, as God; human, 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 Works of both Natures: so is there but one absolute ending: for the working is of the person; but the beginnings of the workings, are of the Natures.  
The form is the manner of administering, or the mediation itself, which of the Schoolmen is usually considered, either 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, he is of us 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 termed Substantial; another by working.  
The Substantial Mediation, is the conjunction of the two natures in one person, for the work of mediation.  
But that, which is by operation, is performed by certain degrees: the first is of an Arbitrator; the second of a Messenger; the third of an Intercessor; the fourth of satisfaction; the last, of governing: and all these parts of mediation, the Person of Christ hath, & yet doth execute the properties of both natures wholly kept. For he is an arbitrator between God and Men: a messenger from the Father with us: an Intercessor from us with the father, who for us prayeth and maketh supplication; a Priest, who for us offered himself: Lastly a Governor, who ruleth us by the virtue and efficacy of his spirit. And of these degrees, the first & second is of the Prophetical office; the third and fourth, of the Priesthood; but the last, of the kingdom of Christ, by his Mediatorship.  
The end of Christ's office Supreme, is the glory of God; Subordinate, Redemption, justification, and our Salvation.  
And this is the common way and manner of Christ's office.  
The particular manner they distinguish, and define to be the special kinds and parts thereof.  
The special kinds of Christ's office are three; according as both the necessity of man's condition without Christ, & of the deliverance of him from out of the same by Christ, as also the verity of that anointing, whereof he is named Christ, most clearly convinceth. 
i Psal. 45.7 Heb. 2.9.   
Of man's 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 Man's deliverance from the same is performed, according to three contrary degrees, which the office of Christ sealeth unto us: for Prophet●● is set against Ignorance; the kingdom of Christ, and the building of his kingdom in us, against Inordination; the priesthood against guilt.  
The same doth the verity of Christ's anointing convince: for look what was the manner of the three-folde calling, prophetical, priestly, and kingly, which were wont to be confirmed with the outward oil; 
k Exod. 30 23.24. & 28.41 .. 1. Sam. 16.14. 1. Kin 19.19.  the same is also the manner of Christ's office, anointed 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 prophesy, whereby he teacheth us our own ill, & the good of divine grace; 
l Mat. 3.17.  of Priest, whereby he redeemeth us from our evils, and prepareth for us divine grace: 
m Psal. 110 4. Heb. 7.21.  of King, whereby he defendeth us from all evil, and conserveth us in that conferring of 
n Psal. 2.6. Luc. 1.32.  grace.  
And these three offices Christ hath in order performed, and doth as yet this day perform in Heaven, executing the parts of a Mediator in their order, towards us, and towards God the Father: towards us, teaching, sanctifying, and ruling by the power of his Spirit: towards the Father, exhibiting his message, and the offering up of himself; yea and moreover, most powerfully exercising his kingly authority, given him of the Father.  
The Prophetical 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 parts, and manners thereof: the parts are two; the outward publishing, and the inward illumination, or efficacy of doctrine.  
The outward publishing of doctrine is both the preaching of the Gospel, concerning the Grace of God, and Redemption of mankind: as also the Interpretation of the Law, according to the mind of the Lawgiver himself; and lastly, the foretelling, and prophesy of things to come. 
o joh. 1.13 Mat 5.17. Mat. 4 17. Esa ●1. ●. joh. 3.18.   
The efficacy of doctrine, is that special accomplishment of the Prophetical office, whereby the faithful are moved by the Spirit of God, that both in mind they might conceive, and in heart desire those things, which are taught by publishing. 
p joh. 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 himself, instructed the patriarchs and Prophets in the old Testament, by visions, oracles, and dreams: but according to both natures; he witting and willing taught mankind in the New Testament, by outward voice: 
q Heb. 11 2. Pet. 1.21.  Hence it is, that every where he is called in the Scriptures, the word of the Eternal Father; the Messenger of the Lord; the Angel of the covenant, 
r Mal. 3.2.  counsellor, 
s Esa 9.6.  and the Apostle of our profession. 
t Heb 3.1   
The Mediate is, whereby Christ by the patriarchs, and Prophets in the old Testament; & by his Apostles, & their Successors, in the New, doth instruct the church by the Ministry of the word and Sacraments. 
u Luc. 24.45. Act. 16.14 Luc. 21.15   
The Priestly office of Christ, is a Personal work of Christ, God-man, whereby he was ordained to satisfy God, for men.  
Of this office, there is usually delivered in the Scriptures a twofold manner; the one according to type, the other according to truth.  
The Type was both of calling, or person, and of execution, or actions, according to calling.  
The Typical person, in the old Testament was the Priest, either having an ordinary calling generally, according to the order of Levi; or extraordinary particularly, as Melchisedecke; according to whose order Christ, both for the dignity of person, as also for the manner of calling, is called a Priest. 
x Psal. 110 ●. Heb. 7.21.   
Actions according to calling, are three fold: to keep the Law, to offer Sacrifices, and to make Intercession.  
The keeping of God's Law, among other things, was severally commended to the high Priest; the Tables whereof, he was to keep, being given of God, and laid up in the Ark of the covenant.  
Of Sacrifices 
y H●lasti●orum.  pacifying, which were offered by the Priest, and of the types of the sacrifice, truly propitiatory, there was a twofold sort; the one reconciling, and 
z Holocaustum.  whole burnt; the other, absolving or redeeming.  
The whole burnt, was a sacrifice, in which the beast, whether greater or less, being orderly slain, according to the ability of every offerer, was wholly burnt, and consumed to ashes, 
a Leu. 1.23.  and was both Ordinary, and Extraordinary.  
The Ordinary one was Perpetual, (or continual,) which was daily performed by two Lambs: 
b Exod. 29 39  the other set; because upon set or appointed days, it was offered; either Sabbatical, which was every Sabath offered; or monthly, which was every new Moon; or anual, which was every year offered. 
c Leu 23.2 3. etc. Numb. 28.23.   
The Extraordinary was that, which was performed for an Incident necessity, either public, of all the people; or private, of every man. 
d 1. Sam. 7 8. 2. Sam. 24.25.   
The Redeeming was that, whereby some certain sins were purged: and there was one for sin by error; or ignorance committed; 
e Leu 4.2.3. etc.  another, for an offence, or sin committed by one, witting and willing: 
f Leu. 7.24  both were ordinary, either in the new Moons, as at the Feast of Passeover and Pentecost, 
g Leu. 23 19 Numb. 28.15.  or extraordinary, at any other time.  
Now cometh the third action of Priesthood; to wit, Intercession: whereof there were, as it were, three parts; Presentation, whereby the Priest presented himself, as a Mediator to God for the people. Covenant, whereby, for himself and the people, he solemnly promised thankfulness, and obedience. Prayer, whereby he prayed for the remission both of his, & their sins.  
And this is the manner of the type, to which the verity of Christ's 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 Christ's person to this priestly office, three arguments do prove: First, divine testification, whereof the Author of the Epistle to the Hebrews, citeth a twofold testimony: 
h Heb. 5.5 6.  Secondly, the voluntary debasement of Christ's person, and the dispensation of his office; whereof there was one only end, even the execution of this office: Thirdly, the Analogy, and comparison of Christ's person and Melchisedech, which the author to the Hebrews doth at large prosecute.  
The execution of Christ's priestly office is, as it were, by three parts 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, whereby he hath freely and perfectly performed the whole righteousness, unto which we were bound, both by a perfect conformity of understanding, & will with that Law; and by works agreeing with this Law, as being perfect, both inward and outward. 
i Rom. 8.4 joh. 17.19 Mat 3.15.   
For two things were required, that the Law might be fulfilled, the righteousness of the person, or that which is habitual; and the righteousness of operation, or that which is actual: that, from which is the power; this, from which is the Act of fulfilling: Christ had both, not for himself only, but for us: yet for himself, because man; but for us, because he was man for us: for, as he was made God-man for our sake; so those things which he, being man, had and did; he had and did them for us. Hence it is also, that many are called just by his obedience, and that he is said to be the end of the Law unto righteousness, to every one that believeth. 
k Rom. 5.19. .  
The full payment of punishment is the voluntary oblation of Christ, whereby he offered himself to God, and the Father in the eternal Spirit, the price of Redemption for our sins, being himself, both the Sacrifice, and the Sacrifice.  
There were of that oblation, as it were, two parts: the appointing of the Sacrifice; and as it were, the preparing of the same for the sacrificing; then the very consummation of the Oblation on the Altar of the cross.  
The appointing and preparing of the Sacrifice, all those sufferings do limit, wherewith Christ disposed himself voluntarily unto the oblation of the sacrifice of his body; especially, about the end of his life, and the next day before his death. 
l Mat. 26.38. joh. 12 27 Mar. 4.35   
Of these sufferings, some were Inward, in respect of the soul, and affection; 
m Heb. 5.7. Apoc. 9.15. Esa. 53.5.  some outward, in respect of the body: 
n Heb. 10.5 Mat. 20.28.  for the whole Substance of his Manhood must needs have been possessed in suffering of punishments, that he might save whole man.  
The consummation of the oblation was made on the cross by death: but, because the Scripture maketh mention of a twofold death; to wit; natural, which is of this world; and supernatural, which is of the other; both which were laid upon Adam the offender, and his posterity, when the Lord said, By dying, thou shalt die: both these Christ for us suffered, and subdued; that when the soul was separated from his body: 
o joh. 19.30.  this, when, having felt by dispensation, the dashing and violent force thereof, he said, My God, my God, why hast thou forsaken me? 
p Mat. 29.46. .  
Now unto both deaths was conjoined a curse corporal, and spiritual, by the sign of the cross, that Christ by the curse of his punishment, might purge the curse of our guilt: 
q Gal. 3.13 1 Pet. 2.24  for, albeit neither 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 Infiniteness of his Merit, Satisfaction, Sacrifice, and Redemption, by all means went beyond that Infiniteness of time, which the damned feel.  
There remaineth the last part of the Execution of Christ's Priest. hood, which is Intercession: whereby Christ applieth effectually that unto us, which he hath deserved by the fulfilling of the Law, and the full payment of punishments. First, by presenting himself unto to God the Father, as the only Mediator and Satisfier, that he might procure unto us the presentation of his merit, and of his performed satisfaction, 
Heb. 9.24. Rom. 8.34  the remission of sins, and the restoring of righteousness: Secondly, by promising and undertaking to God the Father for us, obedience, and thankfulness: the seal and earnest of which undertaking, he giveth us, even his Spirit, by whom he might stir up in us a desire, both to avoid sin, & perform righteousness. 
r 1. Pet. 2.5 Rom. 8.26 Mat. 20.38  Lastly, by making intercession, and praying for us. 
s Rom. 8.34.   
And this intercession of Christ, as it leaneth upon his satisfaction and sacrifice: so it obtaineth that dignity & value which it hath from his whole person, whose work it is.  
The kingly office of Christ, is that whereby Christ doth order, and descend his kingdom purchased by Redemption.  
But whereas, the kingdom of Christ is twofold, the one Essential, according to nature, which he hath common with the Father, and the holy Ghost: the other Personal, according to dispensation of will, which he executeth, as being Mediator: 
t joh. 18 36. Rom. 14.17. Psal. 2.6. Eph. 1.22.  in respect of this properly; this Kingly office of Christ, must needs be considered.  
Now it is considered by the manner of administration, and the term, 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 administereth, or ordaineth his church two ways: by Prescription, and by Execution of Laws.  
The Prescription of Laws is twofold: outward, whereby Christ by the Ministry of the Word, prescribeth unto his Subjects, Laws of 
u jac. 4.12 Eph. 4.11. 1. Cor. 12.18.  believing, and living. Inward, whereby, he moveth by his holy spirit, the hearts of the Elect unto the obedience of his commandments, with a feeling of his present grace, and a sure hope of his future glory. 
x joh. 1.16. Act. 26.18 1 joh. 1.3.   
The Execution is finished in two parts: In the gracious distribution of Rewards and Benefits, whereby all corporal, and spiritual things necessary for salvation, are ministered to the church, under a certain condition of the cross: 
y joh. 14 18. Heb. 13.5. jac. 1.5.  and in the just inflicting of punishments, whereby he dealeth with the enemies of his church, whether they be corporal, or spiritual, by repressing, and restraining some; 
z Psal. 110 Rom. 16.20.  but by punishing, and utterly destroying other some. 
a Rom. 7.24. ●5. 1. Cor. 5.36.   
In the other world, Christ administereth his church with a perfect consummation both of Rewards, 
b Rom. 14 7. Apoc. 21.4 1 Cor. 2.9  and punishments: 
c poc. ● & 2.8 2 Thes. 1.6.  the Antecedent whereof shall be the universal judgement; the consequent, Eternity.  
The term and end of this kingdom, in respect of 
d Oeconomiae.  the ordering thereof, shall be, when the Son, being about to deliver up this kingdom of Mediatorshippe, to God, and the Father; shall be subject unto him, who hath made all things subject to himself, that GOD may be all in all: 
e 1. Cor 15 28.  for he shall solemnly profess his voluntary subjection towards God the Father, by a singular and glorious yielding up of this Economical Kingdom received of him, as touching his Person from the Father's hand.  
And this is the manner of Christ's Office, according to the special kinds thereof. Now concerning the parts, we must in few words consider: Of Christ's 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 Christ's threefold Office consisteth: wherefore, look what is the manner of Christ's Office from the Natures in the person, or from the person, according to both Natures, the same also, is the manner of his Humiliation, and Exaltation.  
Humiliation is that base, and voluntary condition of Christ, God-man upon earth; whereby he debased himself, as touching both Natures, that he might both die, and by dying satisfy: as touching his Divine Nature, he debased himself, both by a voluntary subjection of his Person, and by a hiding of his glory, and majesty before men, for the time: 
f Phi. 2.7.8  as touching his human Nature, both by taking unto him the Infirmity of our Nature; and secondly, by his most humble Obedience of Life, and Death. 
g Esa. 53.5 joh. 19.34 .  
Exaltation is the condition of Christ, God-man, whereby he was advanced into the glory and dignity, which was meet, 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 majesty which he hide, during the time of his abasement; 
h Rom. 1.4 Act. 2.38.  according to the human; partly, by the deposition of his servile condition, and partly by the receiving gifts, in body & in soul, concurring together unto the perfection and blessedness of his human nature, above all nature. 
i Phil. 3.21 Ephe. 1.20 2. Heb▪ 2.9.   
Of both states, there are proper degrees, opposite one to the other. Of Humiliation; and first of that which is outward, or of his Submission unto death, there are three degrees: death, with the curse conjoined: 
k Gal 3.13.  Burial, that the truth of his death might be ratified: 
l Luc. 23 53.  Descent into Hell, or that voluntary debasement of Christ to suffer, and as it were, with wrestling, to overcome the pains of Hell, which Christ chief felt in his soul, when he was assaulted; first with heaviness, afterwards with the sorrows of both deaths. 
m Act. 2.24. Eph. 4.4   
To these are opposed three degrees of Exaltation: Resurrection, in which by divine power, having subdued death, he raised up himself unto life everlasting: 
d Mat. 28.6. 1 Cor 13.4.  ⁿ Ascension, whereby, through the same power, he verily and visibly translated his body into the Heaven of the blessed 
o Act. 1.9 Eph. ●. 11.  sitting at the right hand of the Father, whereby Christ was actually endued with all fullness, both of glory, and power. 
p Heb. 1.3. Psal. 110.1 1 Cor. 15.25. .   

OF THE OFFICE OF CHRIST. The Confuting Part.  

Distinctions in defence of Christ's Office, in General.  

I.  
THere is wont to be a three-folde signification of the Word Office: for either it importeth an endeavour, or deed whereunto for some man we are dutifully employed; or an action of virtue, as Cicero defineth: or lastly, an action, (or work,) unto which, when a man is appointed, he (accordingly) executeth the same: and in this last signification, it ought to be taken when we treat of Christ's Office.   

II.  
IN the Office of Christ, three things are to be distinguished: Vocation, which in person he had immediately from God. Gifts, by Vocation, which immediately he received in the human Nature. Administration which was in person, according to both Natures; which three, the outward unction in the old Testament signified.   

III  
CHrist is said to be Mediator; partly, as he is middle; partly, as he is mediant; middle in Person, mediant in Office.   

FOUR  
OFfice ought to be distinguished either by the Substance thereof, or by the manner of execution: by substance, according to the parts, and special kinds of it: by manner, which hath respect both unto the person, & to the natures in the person: for the agent is one, and the action one, in respect of the Person: yet there are two powers of the Agent, and two beginnings of actions, in respect of the Natures.    

In Defence of Christ's Prophetical Office.  
CHrist is called a Prophet for three respects: first, in respect of person; for he is the wisdom of the Father, not subiectively residing in the Father, but impressively expressing the same in the Person. 2. in respect of Office; because he hath taught his Church immediately, either according to either nature in the old, or according to both, in the new Testament. 3. In respect of Ministry; mediately teaching men by men, which were called either ordinarily, or extraordinarily, unto the office of teaching.   

In Defence of his Priestly Office.  

I.  
THe word Sacrifice is taken in Scripture, either Analogically, or properly: Analogically, or by a certain resemblance, it signifieth the duties of Piety, and Charity: but properly, either the action itself, conjoined with the holy ceremonies, or the things which are offered.   

II.  
SAcrifices, some are Typical, or Signifying: other some not Typical, or signified; and both either Pacifying, or Propitiatory: or else Eucharistical, or of Thanksgiving.   

III.  
THe word (Leholam,) with the Hebrews, importeth not the Infiniteness of time, but the continuance of the same, sometimes longer, sometimes shorter, according to the subject matter.   

FOUR  
THe Sacrifice of Christ is considered, either properly, or 
q Symbolice.  comparatively: Properly, It is one only in verity, and efficacy, even that Sacrifice of Christ's body on the cross: comparatively, with the old Doctors of the church, the Eucharist was sometimes called a Sacrifice.   

V  
THe Oblation of Christ, is one only, not only in special kind; but also in number: for there can be no oblation of Christ, but by his coming between, and therefore that distinction of Sacrifice, into a bloody and unbloody, is false.    

In Defence of his Kingly OFFICE.  
THe Kingdom of Christ is taken, either Figuratively, or Properly: Figuratively, & then both Instrumentally, for the Gospel, and subjectively for the church properly, for that Economical dominion of Christ, which is called the Kingdom of Grace for the beginning thereof in this world, and the kingdom of glory, for the consummation thereof in the other.   

In Defence of the State of Christ's Humiliation.  

I.  
THere is one Subjection natural, another Economical: and by this (latter,) Equality is not destroyed: because the thing equal (as Cyril sayeth) is said to be subject to the equal, by way of dispensation.   

II.  
OBedience is not an Act natural of nature; but voluntary of the person, according to both natures. Now the consequence is of no force from one special kind, unto the other; from the Act of Nature, to the Act of Will.    

In Defence of his Exaltation.  

I.  
THe majesty of the Essence of the Word is one, and of the dispensation another.   

II.  
DIspensation comprehendeth two things: one, the mystery of the union; the other, the end of the mystery: In respect of the union, Majesty hath properly respect unto the nature assumed; in respect of the end, it fitly agreeth with Christ, according to both natures.   

III.  
EXaltation is not the abolishing of ●ature, but the perfection; and all other power given to Christ, is of Office, and not of divine Essence.      

OF THE CALLING OF MAN unto Salvation.  

The Part Confirming. CHAP. VIII.  
FOr as much as we have treated of the Beginning and Dispensation of our Redemption: that is, of the Person and Office of Christ: We now are to treat, according to our appointed order, of the Application thereof.  
Now the verity of this Application, ought three ways severally to be marked: by the degrees thereof; by the outward means, and by the Subject: the degrees, according to which, God in time applieth unto us the benefit of Redemption, are chief two: Vocation, and justification.  
Vocation, is the first degree of Application, on God's behalf; called therefore by Augustine, The entry unto salvation, and the first passage towards the end.  
Of this Vocation, there is usually had a diverse knowledge, according as it is distinguished; either, as touching the manner of calling, into an Inward, and outward: or as touching the diverse condition of the cause Efficient, into a General, and Particular: or Lastly, as touching the effect of calling, unto an Effectual, and not Effectual Vocation.  
Now of this Vocation, whether Inward, Particular, and Effectual; or outward, general, and ineffectual, there is a double respect: the one Absolute in itself; the other joint, (or conjoined) in an ordinary vocation. For God calleth outwardly in general; inwardly, in particular; and jointly, both ways ordinarily.  
Of both, we are orderly to treat, according to the course of the causes.  
The outward and general Vocation, (that we may speak of it in the first place) is a gracious action of God, whereby he calleth men forth, by word, sign, and work, from unbelief unto faith; that both the faithful might be disposed to the communion of salvation, and that others being convinced of the grace offered unto them by God, might become inexcusable.  
The cause Efficient of this Vocation is God, because it is from him properly, if you mark the true beginning thereof; and is from him, first, (or chief,) by himself, and principally, if you have a respect unto the means, which God would have to be used, either extraordinarily, or ordinarily, for the calling of men.  
The beginning is that love of God towards man, whereby as a lover of souls, and the Saviour of Men, 
a Sap. 11.27. 1 Tim. 4.10.  he beareth his good will towards all men, and generally offereth his Grace unto them.  
Now, he offereth the same (that we may in few words speak of the means) by word, by signs, and by works; all which in respect of God, that ordaineth them, are general: by word, either extraordinary, such as was in the first times of the Church; 
b Numb. 12.8. Heb. 1.2.  or Ordinary, by the universal Canon of faith and life, which we call the Scripture; 
c Ephes. 2.17. Rom. 10.14.  by signs, by which added unto the word, (the Lord being author,) his grace is visibly sealed up; 
d Rom. 4.11. Gen. 17.11  by works, either Ordinary, or Extraordinary, either within the Church, or without the Church.  
The matter, or Subject of this vocation, are all men, without difference of nations, sexes, or states; unto whom by name, the means, whereof we have spoken, do extend: For God will have all men to be saved; both generally, because he calleth forth out of all whomsoever he will; or 
e Ex singulis generum genera singulorum.  out of every one, of the general sorts, the general sorts of every one, unto salvation: as also, because the grace of God is offered unto all; not by the universal efficacy of Christ; but by a general sign, and power. 
f Mat. 22.14 1. Tim. 2.4.   
The Form, is that outward Vocation, which God mediately effecteth by the ministry of his word, by the use of the Sacraments; and lastly, by the communion of the Church, and the members thereof, in themselves, and among themselves: all which are ●ceyved by the outward senses. 
g Heb. 4.12.   
The End is twofold: Proper, both the inexcusablenes of the Reprobates, and the salvation of the Elect: Remote, the manifestation of the Grace of God. 
h 1. Cor. 15.28.   
And this is the outward, and general calling.  
The Internal, 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 merit of Christ, by the holy Ghost, are inwardly informed, unto the receyving, and communion of God's grace for their own salvation, & the glory of God's mercy.  
The Efficient cause of this Vocation ●s God, according to the particular beginning, and the ordinary means thereof.  
The beginning, is the saving grace of God, for Christ; for two things do distinguish this particular beginning of inward calling, from the general of outward calling: Gods good pleasure, as the foregoing cause thereof; & Christ's Ransom, as the meritorious cause thereof. Out of both jointly ariseth that singular and benevolent affection of Gods will, whereby he embraceth us, adopted in his beloved Son, with his Infinite love, by applying unto us his saving grace. 
i Eph. 2.17 19 joh. 15.19 Act. 6.14 Eph. 1.5.   
Of this Inward calling, or application, there are two inward means: the Spirit and Faith.  
The Spirit, which calleth by the efficacy of the cause: 
k 1. joh. 2 17. Ezec. 11. 1●.  Faith answereth the calling, by the office of the instrument 
l Rom. 8.30. ● Pro. 1.22.  Now, as the giving of the Spirit; so also the bestowing of faith, is the singular gift of God. 
m Pass  To be possible to have both, is of Nature; but to have both, is of Grace.  
The Matter of this Inward calling, are those, whom God foreknew, and predestinated unto life; for whom he hath predestinated, them hath he called. 
n Rom. 8.30.  Neither can this Inward and effectual calling, be of any others, then of them whose also is the Spirit of Christ, and saving faith, according to the purpose of God's Predestination in Christ; all others are excluded: for, albeit it be sometimes given unto the wicked; not only with their senses to perceive those things, which are of the outward Ministry, but by them, after a sort, inwardly to be affected in the heart; that is, in the understanding, and will: yet this inward saving calling, whereof we here treat, doth affect them only to salvation, who live, and are moved by the Spirit of Christ, and are engraffed by faith into Christ, to life eternal. 
o Ioh 17 ●0. Eph. 2.20.21.22.   
The form of this calling, is that inward Information of the faithful, by the spirit and faith, for the communicating of God's grace and glory.  
Of this Information, there are two parts; the one is, that effectual action of God's Spirit in us, and according to that the whole renewing of man, which in the Scripture is commonly called Regeneration: 
p 1 joh. 3.9. Rom. 8.1  The other is the action of Faith, whereby both the mind is enlightened, that it may know, and the Will sanctified, that it may apprehend God in Christ. 
q Col. 1. ●. Rom. 14.14.   
The End, Remote, is the glory of God graciously calling; Nearest, the salvation of Man effectually called.  
And this is the manner of the outward and inward absolute calling: whereof the one is of good pleasure, and election: the other of the sign: 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 aught to be separated from the other in the Elect, in the ordinary way unto Salvation; out of both ariseth a calling, which we term conjunct, both ordinary, & effectual in the matter of our salvation.  
Now, is it an effectual, and gracious action of the holy spirit, sealing up in the Elect, by the instrument of true faith, the preaching of the word, the use of the Sacraments, the communion o● Christ, and his Church, for their salvation, and Gods eternal glory.  
The Efficient cause of this calling, is God: for the calling is of gift, not of merit: of grace, not of nature: God calling whom he will; and again, whom he will; either 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, only this calling is effectual, particularly, and savingly; though generally the not elected, and Hypocrites may both receive the use of the outward calling, and seem openly to declare the sense (and feeling) of the Inward: whence it is, that the Effect of the calling, of these is called in the scripture, a 
r Heb. 6.5  taste only, but of those a commixture of the Word with faith. 
s Heb. 4.2.   
The Form is that divine manner of divine Information, Inward, and Outward; whereof this is fully performed with the preaching of the Word, the use of the Sacraments, and other both private and public exercises of faith, and charity; but that, with the saving communion of the Spirit and Faith.  
The End is both the glory of God, being merciful, as also the advancing and translating of man from his misery, to spiritual grace and glory.   

OF THE CALLING OF MAN unto Salvation. The Confuting Part.  

Distinctions in defence of the Efficient Cause.  

I.  
THe Universal Calling, which is commonly called Natural, is one; and the Political or Ecclesiastical, which is called Personal, is another; Lastly, the saving is another: of which we treat in this place: yet of all these, the Principal, and only Efficient, is God.   

II.  
THere is one calling Immediate; another Mediate: Extraordinary, & Ordinary: That, God effecteth by himself: This, by the Ministry of men.   

III.  
OF the Efficient cause of all callings, there is commonly had a twofold notice: the one according to the beginning, the other according to the Instrument: that, is properly of the cause; this of the 
r Concausa.  fellow cause.    

In Defence of the Matter, against the Universality of Effectual Grace.  

I.  
THe grace, and good will of God is, either noted generally, whereby God doth benefit all men; or particularly, whereby he doth good to the Elect in Christ: but this universal, and general grace ought to be discerned from the singular, and particular: as also the universal, and common benefits towards all, as they are men, from the Particular towards men, as they are Christians.   

II.  
THe Affirmation is Inconsequent, from the General to all Particular things: for all ought not to be taken universally of every man, but generally of all sorts of men.   

III.  
THe Argumentation holdeth not from the communion of Nature, to the communion of Grace.   

FOUR  
THe quantity of Active virtue, aught to be known by the Effect of the quantity.   

V  
THere is one Efficacy of calling outward, another inward; the outward is, when the senses, and corporal things are touched, & moved by the outward Ministry: the inward, when the understanding, and will are touched, and moved: Both these Efficacies again are twofold: the one saving, proper to the Elect; the other not saving, but, leading the way according to the general order, and generally belongeth unto all that are called.   

The Places.  
1. Tim 4 10. Ans. The benefits of Christ, in the saving of men, are distinct by two degrees: the one is common to all: the other is peculiar to the Church, and saving to the faithful. Add further, that the word of (saving) importeth sometimes the benefits of God in this life, and sometimes that eternal benefit of salvation aequivocally.  
Ezek. 28.26. God two ways is called the God of men, either universally, and commonly, according to nature; or particularly, according to Grace, whereby he chose them from everlasting in Christ.    

In Defence of the Formal CAUSE.  

I.  
THere is one Calling by grace natural; and another by Grace supernatural.   

II.  
THe Calling, which is common to all, by natural Grace, is wrought by God according to the 
a Esse naturae.  being of Nature, (as the Schoolmen speak) generally: but that, which happeneth to those that are called Supernaturally, is concluded in two parts: for it proceedeth generally from the caller, & belongeth particularly to the called.   

III.  
THe Formal of the calling, aught to be distinguished from the Material thereof: because the Subject of that, is particular; but the Subject of this, belongeth to all men alike.      

OF MAN'S Justification before God.  

The Part Confirming. CHAP. IX.  
THe Second degree of Application which is here made on the behalf of God, is justification.  
It is needful that the verity of this justification be declared two ways: by Anotation of Words, whereof there is use in the explication of this doctrine: as also by definition of the thing itself, according to all the causes.  
The Words, whose doubtful signification is to be taken away, lest they should in the doctrine itself breed any difficulty, are chief two; justice, and justification.  
justice, (which indeed is of the Person) is two ways usually considered: one way, in the manner of quality, or Inherence; and it is the obedience of the Law, which we perform to it: the other, in manner of Relation, or Imputation; and it is a gracious giving of another man's obedience for us performed: that, is called the righteousness of the law, or Works: this, of the Gospel, or Faith: that, is in the person subjectively; this, of the Person by Grace of Imputation. It is needful, that both be distinguished, because there is a divers use of both; of this, in the Private, and inward court of the conscience before God: of that, in the public, and outward Court of christian profession before men.  
justification generally considered, is the very application of righteousness: but specially, if we treat of righteousness inherent, it is the effecting of a certain habitual holiness in man, which signification is most unusual, and unproper: if we treat of the righteousness of Imputation; it is a gracious Imputation of another man's righteousness by faith; and so an absolving of a man before God.  
And this signification, as most proper, and usual, both the common custom of tongues, 
a Idiotismus.  & the proper phrase of the holy Scriptures do confirm.  
The common custom of tongues; for as with the Grecians, to justify hath two significations, besides (or without) the doctrine of justification; the one, to judge and pronounce one just, by public judgement: the other, after the cause is judged, judiciously to punish one: so, that there is the same use of the word with the Hebrews; two things do most evidently prove: first, the direct and most frequent use of that word in court, or pubilcke judgements, causes, and actions 
b 2. Kin. 15.4. Deut. 25.1 Esa 43.9. : secondly, the manifest 
c Pro. 17 15. Esa. 50.8 Rom. 8.33 ●4.  opposition of condemnation, and justification, as being contraries 
d Antithesis. .  
And in this signification the word to justify, commonly importeth three things. To absolve a person accused; 
e Esa 5.23 Exod. 23. Luc. 7.29.  to judge one for righteous: to give a testimony to one already justified; as also rewards, which are due to the just and innocent.  
If you respect the proper phrase of the Scripture by judicial proceeding, it proposeth the whole doctrine of justification: this the Phrases of speaking, which the Scripture useth; as also that whole manner and course of our Salvation, which it describeth, do prove.  
The Phrases, which in this point the Scripture useth, do prove; some by way of denial, that, he which is justified, is not condemned, not judged: and that sins are not imputed unto him: ᶠ some by way of affirmation do prove, that he is made just, is freed from the accusation, and condemnation of the law, that righteousness is imputed unto him. etc. 
g 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 God's mercy. Of our misery, there are three parts: the Offence, the Gild, and the Punishment. Of God's mercy, there are three opposite parts; the foregivenesse of the fault, the absolving from the guilt, and the freeing from the punishment. That whole course or proceeding, from our misery to God's mercy, is called justification, by a signification taken from common plead: 
h Forensi.  or from the Lawyers.  
justification therefore is properly a free judicial action of God, whereby he judgeth the elect in themselves subject to the accusation and malediction of the Law, to be just by faith, through Christ by imputation of his righteousness, unto the praise of the glory of his Grace, and their own salvation. 
i Rom. 3.24.25.   
That this definition might be rightly understood, it is needful that the Causes, which are orderly noted in the same, be two ways considered, according as justification is taken, either Actively, in respect of God, who justifieth; or Passively, in respect of man, who is justified.  
The Efficient cause of justification, taken actively, is God the Father, in the Son, by the holy Ghost: 
k 2. Cor. 5.19. 2. Cor. 6.21.  for it is in him to absolve (or acquit) the guilty person, by whose justice he is made guilty: in him to pronounce one just, whose will is a rule of justice: Lastly, in him to give judgement of life or death, who by nature, right, and office, is supreme judge. 
l Esa. 59 1 Psal. 5●. 4. Esa. 43.21. Mar 27.   
Of this Efficient, there is a double Impulsive cause; Outward, and Inward: the Inward, is the only mercy of the father, 
m Rom. 3.23.  both in regard of his good pleasure, which predestinated us 
n Ephe. 1.5  into the adoption of sons, 
o Rom. 3.23.  as also in regard of the 
p Oeconomiae.  disposing, and dispensation, which both ordained the Son for this end, and applied the benefit obtained by the Son unto us 
q Coloss. 1.12. . And this is the grace, which in Scripture if called the Grace of ʳ Free gifts; in Schools, the Grace that maketh one acceptable; and among the common sort, the Grace that freely giveth, and is always opposed unto works, which are called the gifts by grace, or of grace freely given; because God took not the first cause of justification from us, or our works: but in himself, and from himself, for the unsearchable riches of the glory of his grace.  
Wherefore, there can be from us no disposition, and preparation, which of the Popelings is surmised to be necessary for the bringing in of the form of justification 
s Eph. 2.8.9. Tit. 3.5. Eph. 2.4 : for albeit there be two special degrees of preparation, if not in time, at leastwise in nature, going before justification; to wit, the feeling of our misery, and a confused knowledge of God's mercy: yet none of these maketh for the manner of the Efficient Cause, not only concerning the condign, but not so much as concerning the congruent.  
The outward impulsive cause is Christ, God-man, both in respect of his merit, as also of his efficacy and operation.  
Of his merit, because both by obeying and suffering in his life and death, he purchased for us the benefit of justification. 
t Esa. 83.3. 1. Tim. 2.6. 1. Ioh 1.7 Rom. 8.30 31.   
Of this Efficacy, because he effectually applieth this purchased benefit both by offering the same by the preaching of the word, & conferring it by the inward and effectual operation of his spirit. 
u Rom. 1.16. 2. Cor. 5.19.   
On man's behalf, that, which is, & is called reductively the Efficient cause of the Passive justification, is wholly Instrumental; and it is saith, by which, not, for which, we are said to be justified, both in respect of her Correlative, as also in respect of her contrary, the law and good works.  
Of her Correlative, because the whole form of saith, as it is justifying, consisteth in relation: neither is it said, to justify us, as it is a quality, but as it is occupied relatively, in the applying of her Correlative. 
u Gal. 3.8. Heb. 2.4. Rom. 1.17   
Of her contrary: because the good works, which are required in the person of him that is justified, are excluded from the merit of justification; as in the place concerning Earth and Works shall be spoken more at large 
x Rom. 5.15. & 11.6 Ephes. 2.8.9. .  
The matter of justification, which on God's behalf is considered actively, is two fold, according as there are two parts of justificatjon; the Remission of sins, and the obedjence of Christ.  
For, because we 
y Asiecuti sumus.  procured unto ourselves both the bond of death, and the deprjuation of righteousness, and life, both were needful for our justificatjon, that both our sin might be abolished by Remission, that we might be freed from death, which is the wages of sin, and that righteousness might be communicated unto us, to the end we might attain unto life 
z Dan. 9.24. Gal. 3.13. .  
By the name of Remission of sins, we understand that gracious act of God, whereby he perfectly forgiveth and remitteth the fault, and the punishment, for the merit and satisfaction of Christ: 
a 2. Cor. 5.19. Rom. 8.1. & 4.7.  The foundation hereof is the righteousness of Christ, not his Essential and Divine, 
b Esa. 42.8  nor yet his habitual, which was his original righteousness opposite unto our original righteousness, or spot of nature; but his actual righteousness, 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; active, for the fault; passive, for the punishment: or both, for both.  
The Active obedience is a perfect performance of God's law, which Christ fully and perfectly executed even to the utmost title 
c 1. Cor. 1.30. Rom 5.19 2. Cor. 5.21.  of the law: the necessity hereof, in the work of our Redemption, and justification, three things do prove: the justice of God, the office of a Mediator, and our Salvation.  
The justice of God: for if you either respect his nature, whereby he is infinitely just, he ought not to save man, but by the same manner of justice 
d Prou 17 Exod. 20.5 ; either proper to us, or freely imputed; or (if we respect) his will revealed in the law, which is an unmovable 〈◊〉 of justice, he hath prescribed none other way unto life, than obedience.  
The office of Christ the Mediator: for, whereas he, as our surety was bound, by a voluntary dispensation, to undergo, and perform those things, which we ourselves were necessarily bound to undergo and perform; it was needful that he should not only suffer death for us, but also perform the law, because we were bound unto both 
e Rom. 8.3 Gal. 4 45. .  
Our Salvation: for, whereas two things are necessary for the same, a freeing from death, and a giving of life; it was needful, we should obtain the one by the purging of sin, and the other by the gift of righteousness 
f Rom. 10 4 Rom. 5 19 20.   
Hence it is, that Christ is said to be the end, and presection of the law unto Salvation, to every one that believeth; and the actual obedience of Christ, whereby we are made just, is in the Scripture, opposed to the actual disobedience of Adam, whereby we are made sinners 
g Heb. 10.14. Rom. 4.25 1. Pet. 1.19 1. joh. 1.7. Gal. 3.13. .  
Add further, that in the very passive obedience, the active nevertheless doth of right challenge unto itself the chiefty; for the suffering doth not simply justify, but as it is the suffering of Christ voluntarily presenting himself to God the Father, by his Eternal Spirit: whereupon the same Christ, by offering himself, as a sacrifice suffered; as a Sacrificer performed it.  
The Passive obedience of Christ, is the sacrificing, or suffering of Christ; very necessary in respect of God, of Christ the Mediator, and of us. Of God, because his justice must have been satisfied by punishment. Of Christ, because he, being our surety, aught to have paid our debt. Of us, because it was needful, that we should be freed from death by death 
h Num. 8.33. .  
The Subject of this righteousness, is Christ alone, in whom subiectively that habitual justice is inherent, and from whom, that both active, & passive obedience proceeded, which we called actual righteousness.  
The matter of justification, which is considered Passively, are men elect; 
i 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 supernatural; according to nature, they are sinners, and therefore subject to the accusation and malediction of the law: 
k Rom. 8.30. Eph. 5.30. joh. 17 20.  according to grace supernatural, they are believers, or engraffed by faith into Christ.  
The form of justification, taken actively, is a fee imputation of Christ's actual righteousness, whereby the merits and obedience of Christ are applied unto us by virtue of that most straight communion, whereby he is in us, and we in him.  
The form therefore consisteth in Relation; in which the unity that ariseth thereout, hath between both bounds, the manner of a form: and consisteth rather in the issuing forth, and the habit, then in the inherence. Hence it is also, that Relation is said 
m Non esse eius, sed esse ad aliad.  not to be his, but to be in respect of another. Now, it is received by right of the giving, and acceptance of the merits of Christ's obedience: for this imputed righteousness is grace, and not nature; the communicating of a benefit, not a Real, or habitual possession of the righteousness, or substance of Christ: Lastly, an Imputation, not a passable quality inherent in us.  
In this Imputation we consider two things: the truth thereof in itself, and the manner of the truth thereof in us.  
Of the truth in itself there are two bounds, Righteousness, and the Imputation thereof: between these there is a relation, because Christ hath perfect righteousness, for no other end, then that he might impute it; nor imputeth any other thing than righteousness; nor is our righteousness any otherwise then by Imputation.  
The manner of the truth thereof in us, is in the Scripture two ways limited: whereof, the former teacheth us, that we are just, not in ourselves, not in our own righteousness; but by the righteousness of Christ, which being out of us, is made ours, by right of giving. Hence we are said to be made the righteousness of God in him 
n Cot. 5.21. : the second teacheth us, that we have righteousness, as Christ hath our sin: now he hath it, not subiectively, or inherent, but by imputation. Hence is that 
o Autithesis.  opposition made by the Apostle in the place already cited, to wit, of Christ, whom God made sin for us; and of us, who were made the righteousness of God in him.  
And according to this form of justification; there is one and alike justification in all men, though in divers according to the measure of him that apprehendeth, it be after a diverse manner modified.  
The former ●efore of justification is not an hannibal sanctity inherent in us; for, albeit justification & Sanctification agree in the Efficient causes, (as well God's grace, as Christ's merit:) in the Instrumental (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, save 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 Adjuncts.  
As touching the substance; that is, as touching all the causes: for the matter of justification, is the obedience of Christ; of Sanctification, our own obedience; the one perfect, the other unperfect; the form thereof that, is the Imputation of Christ's obedience; but of this, the drawing back of our minds from unpure, to pure qualities. Of justification, there is no nearest, and inward efficient cause; but of this (Sanctification) the will 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 ourselves with God.  
As touching the Adjuncts; because they differ, first in the manner of effecting; for that is effected by right of donation; this by manner of alteration: secondly by the Effects: that absolveth us in the judgement of God, This doth not. Thirdly, and lastly, in continuance; for, That shall have an end with this life; This shall endure for ever.  
The Form of justification, taken passively, is the application of Faith. Hence it is, that we are said to be saved 
p Per fidem, fide, ex fide.  by faith, through faith, of faith; of which we have spoken in the cause Instrumental 
q Mar. 5.39. Rom. 3.7. Gal. 1.16. Eph. 2.8.9 Tit 3.5. .  
The End of justification, taken actively, is the glory of God, in the wonderful tempering of his justice, and mercy 
r Eph. 1.5.6.7. Rom. 3. ●6. . Of his justice, that he would have his Son to satisfy it: of his mercy, that he would impute his sons satisfaction unto us. 
s Rom. 5.1 Tit. 3.7.   
The End of justification taken passively, is peace of Conscience, and eternal salvation.   

OF MAN'S Justification before God. The Confuting Part.  

Distinctions in defence of the Definition of the Name, or Word.  

I.  
IN the searching out of the interpretation of a Word; the derivation and composition of the Word, is not simply to be looked unto, but the use, and the propriety of the same.   

II.  
THe use of the Word justification, is usually twofold: for either justification is taken properly; or in a signification translated from the special to the general, by an abuse of speech; it importeth all those things, which follow justification.   

III.  
THere are two orders of Testimonies concerning justification: the one Legal, the other evangelical: the testimonies of the Legal justice, do teach what manner of justice standeth before the Tribunal of God: the testimonies of the justice of faith, or those, which are evangelical, do, some pertain to the causes of justification; some to the outward signs, and testimonies of the person justified: Lastly, some to the comprobation of the work done by faith.   

The Places, by which Bellarmine proveth, that to justify, signifieth to make just. cap. 3. lib. 2. de justitia.  
Rom. 5.16.18.19. Ans. First, there is a manifest opposition of condemnation, and justification. Now, whereas things opposite are under the same kind; 
Genere.  it must needs be, that justification, as well as condemnation, is a judicial Act. Secondly, as condemnation is never taken out of that signification, which belongs to places of judgement, and pleading: so justification which is made before God, is never taken from the effect of infused grace. Thirdly, the judgement of God, is according to truth as well, when he pronounceth us just, for the imputed righteousness of Christ, as, when he maketh us just by the power and virtue of his Spirit: both truly, though diversely: the one perfectly, the other unperfectly.  
Dan. 12.3. Ans. justification in the signification, belonging to courts of pleading, is twofold: the one immediate, the other mediate: of this speaketh the Prophet, whereby God by his Ministers absolveth sinners, as by the same he bindeth, and holdeth sinners: and it is a Figure familiar in the Scripture, to attribute that to the Instrument, which is proper to the cause.  
Esa. 53.11. Answ. First, the Hebrew word, in the third conjugation, signifieth to pronounce one just, as in the first, it signifieth to be just positively. Secondly, the Text hath not (in his Knowledge,) but, (in the knowledge of himself,) whereby is declared not the manner of justification, but the Instrument, or faith expressed by a circumlocution. 
a Per Periphrasm.  Thirdly, it is one thing to treat of Christ's righteousness, which in him is inherent subjectively; and another thing of that, which by Grace is imputed unto us. Fourthly, Christ's satisfaction, is the meritorious cause of justification, which is become only ours by benefit of Imputation.  
Apoc. 22.11. Ans. justification in the judicial signification, noteth out two things, according as there is a twofold Court; the one of Conscience before God, the other of holiness before men: for it importeth to be absolved either before God, by the righteousness of faith; or before men, by the righteousness of works. In the first signification, the sense is thus; He that is just, let him be justified still: to wit, by applying unto himself, the continual remission of his sins, and the imputation of Christ's righteousness. In the second, the sense is thus; He that is just, let him be justified still; that is, he that desireth to be just, let him be informed more and more, unto justice and holiness; either of both ways, the judicial (or law) signification remaineth.  
1. Cor. 6.11. Answ. First, there is a fallacy of conjoining: for these three are not joined together, as if they were 
b Synonyma.  of one signification; but as subordinate, and opposite to the three-folde accusation going before: for to those corruptions, whereof he treated; he opposeth washing: to defiling, or unrighteousness, fornication, covetousness; he opposeth Sanctification: but to Gild, which he expresseth in these words; They shall not inherit the kingdom of God: he opposeth justification. Secondly, he treateth of justification, which is made in the name of Christ, and not of that, which is by a certain infusion, or inherent righteousness.    

In defence of the Efficient Cause of Passive justification, or the Instrumental Cause of the Active, against, Bellarmine, from the 13. Chap. lib. 1. De justificatione, to the 19  
THat Faith alone doth not justify, Bellarmine proveth by five Arguments.  
First is, That the Fathers and Scriptures do attribute the power of justifying, not only to Faith, but also to other virtues. Chap. 13.   

Distinctions according to the rank of his Arguments.  

I.  
FAITH, in the Scriptures, and with the Fathers, is wont two ways to be considered; one way, properly, according to the Nature of Faith simply; the other may figuratively, that is, by a 
h Metaleptice.  transumption, & correlatively, whereby faith apprehendeth her object: after the first manner, Faith is said not to be alone, after the latter, it is said alone to justify.   

II.  
justification, which is the action of faith is considered two ways; either generally, for that whole missery of our reconciliation, with God; or particularly, for the principal, and special part thereof, which consisteth in the application and imputation of Christ's righteousness. The ground of the one, is General; the Instrument of the other, is particular.   

III  
FAith is considered one way in the person of him that is justified; another way in justification itself; & another way in the effect of justification. In the person of him that is justified; it is the root, and beginning of all virtues: In the act of justification, it is the instrument; in the effect, it is the door of life, the gate, and way into life.   

FOUR  
THe fear of the Lord, in the Scriptures, and with the Fathers, is taken aequivocally: for it signifieth either the fore-goer, (or antecedent) of Faith, or faith itself, or the consequent of Faith: the Antecedent of Faith, because fear is the first degree of faith unto justification; First, not in time, but in order of nature: Faith itself, because the fear of God in Scriptures very often signifieth the whole worship of God, knowledge, and trust, that is Faith itself. The consequent of Faith, because the fear of God, or that desire to avoid sins, and to perform righteousness followeth faith, as the fruit, the good tree. Now, whatsoever things are attributed to the fear of God by the Fathers, or in the Scripture, they are attributed either in the second signification, by a Synecdoche; or in the third by a Metonymy.   

V  
THe Word (Hope) is sometimes taken for trust itself, according as the same Verb signifieth, sometime to trust, sometime to hope. In which signification it is taken of the Fathers, and in the Scripture, in the places cited by Bellarmine: sometimes it is taken oppositely, so that faith is of things past, and present; hope, only of things to come.   

VI  
TRue love, which in this world can never be perfect, is neither in time, not nature, before justification: seeing that it, being, as it were, the effect by issuing forth followeth faith, as the nearest cause; neither do the places of Scripture, which are alleged, point out the cause of the remission of sins, or of justification, but the Adjunct, and the necessary consequent thereof.   

VII.  
THere is a twofold repentance propounded in the Scriptures, a true and an hypocritical. Faith defineth and limitteth the true; but the want of faith the hypocritical: and therefore those things which are attributed in the scriptures, and by the Fathers, to the true repentance, they are attributed, not in respect of itself simply, but in respect of faith 
d Secundun quid.  after a sort. Add further, that by a frequent and usual Metonymy in the Scripture, that is attributed to the Effect, which is proper to the cause.   

VIII.  
THe Purpose, and desire truly to receive the Sacrament, as also a purpose and desire of a new life, and obedience, are excluded from justification, but not from the person justified for the cause of justification is one thing, & the quality of the person justified, is an other thing: neither are the effects to be confounded with the causes, or the causes with their effects.    

The second Argument. If Faith cannot be separated from love, & other virtues, than it alone cannot justify. Cap. 14.15.  
DISTINCTIONS.  

I.  
IT is one thing to treat of Faith, as it is considered absolutely, as a quality; but another thing, as it is considered relatively, as an Organ, and Instrument; being absolutely considered, it cannot be separated from good works; but considered relatively, it justifieth without works: because it alone is the Instrument of justification, and not works: & so it is never alone, yet it alone worketh in the work of justification.   

II.  
ANd yet it followeth not, that faith justifieth with vices as it justifieth without works: because Faith only is considered exclusively without works, as it justifieth, 
Quae, iustificans est.  and not what it is justifying.   

III.  
WHerefore that third point also, is in consequent, that faith if it be alone, shall also alone justify us, because as justification is never separated from faith, so neither is faith from works. As also, that is an Inconsequent, if the eye alone seethe, therefore it shall see although it be alone.   

FOUR  
But that, which the Adversary proveth, that true faith may in very deed, be separated from love and other virtues, leaneth upon no ground: and first, as touching the places in john. 15. there is speech of faith historical, in 1. Cor. 13. Of faith, of miracles. In james, 2. Of faith temporal, or hypocritical. Secondly, as touching the argument taken from the state of the Church, he playeth with the doubtful signification in the word (Faithful,) who in the places now cited, are so called, for the outward profession of faith, and the communion of the Churches, and not according to the inward truth, and formal manner of faith, and the Church. Thirdly, as touching the argument, taken from the proper manner of faith, and love, it leaneth both upon a false consequent, and a false supposition: for this is a false consequent, in that albeit there be two virtues, yet they may mutually be separated the one from the other. This also is a false supposition, in that love springeth not necessarily from faith: for God hath given Faith, as the mother, & begetter of love. Fourthly, as touching the absurdity, there is none: for justification shall not therefore depend upon works, because it is not without works: whereas these are two diverse propositions, to be without works, and to justify without works.    

The third Argument is taken from the removal of the Causes, whereas Faith alone justifieth: which causes are of Bellarmine referred to three heads, cap. 16.  

The first is the authority of the word, whereunto the Adversary answereth; That it is no where taught in the scripture, That we are justified by faith only.  
Answ. Though the Particle (alone) be not expressed in the Scripture, yet the signification of that word is expressed by Synonimall forms of speaking, which are these: 1. Without Works. 2. Of Grace, freely by Grace. 3. The exclusive Particles, which are two particulars, Galat, 2.16. but by Faith. Luc. 8.30. By believing only: by which forms of speaking, as all works aswell Ceremonial, as Moral, are excluded; so faith alone is included, as the only Instrument of justification.   

The second head is the will of God, who will have us justified with the alone condition of faith. The Adversary answereth; that it contradicteth the Scripture, which layeth down also the condition of Repentance.  
Answer, 1. Repentance is the condition of faith, and of the person justified, but not properly of justification. 2. It is one thing to treat of the condition of justification, but another thing of the cause, and Instrument thereof: for a condition noteth a consequent, or effect: but a cause, the Antecedent, or Efficient. 3. Neither is our justification, with the condition of Faith, as Faith is a habit in us, but as it apprehendeth Christ out of us.   

The third is the nature of faith, which alone hath that property, that it apprehendeth justification. The Adversary answereth, that Faith doth not properly apprehend.  
Answ. There is a double apprehension, the one of knowledge in the understanding, the other of trust in the Will: both these Faith includeth, which in respect of the understanding, and the will apprehendeth Christ: but the nature of the Sacraments is otherwise, which were instituted, not that they might justify, but that they might confirm the party justified in the feeling of his justification.   

The fourth Argument, is from the manner of justifying: for we affirm that faith justifieth not by the manner of cause, worthiness, or merit, but by relation only: which Bellarmine denieth, and proveth by three arguments, that faith justifieth by the manner of merit, and cause, cap. 13.  
The first is taken from testimonies, which teach that faith is the cause of justification.  
Rom. 3. Rom. 5. Ephes. 1. Answer. First, for Faith is one thing, and by Faith is another thing. The one is of the cause, the other of the Instrument. Secondly, neither is the manner of works the same, with that of faith in opposition: because works have the nature of righteousness inherent in us, but faith the nature of righteousness imputed unto us. Thirdly, nor do the places, which are alleged, note the cause of justification, but either the Instrument thereof, or the quality, and state of a man justified.  
The second, is taken from those testimonies, which testify, that faith is the beginning of righteousness, and hereby the formal cause of justification.  
Rom. 4. First, there is a twofold imputation, as in that very place the Apostle noteth: the one of debt, the other of grace: and the Apostle trea●eth of this, and not of that. Secondly, ●●th Faith is the instrument, it is no strange ●hing, if (as it is usually the manner of instruments,) the name and the office of the thing, whereof it is but the Instrument, be attributed unto it.  
1. Cor. 3. First, A foundation is usually considered two ways; properly, or by a Metalepsis: properly, Christ is so; but by a Metalepsis Faith, which hath respect to Christ. For distinctions sake, the one may be called 
i Primum, ad primum.  the first; the other to the first. Secondly, a foundation is either understood to be, as a part of a building, or a ground of a building. Christ and Faith are said to be the foundation of the Church, not properly, as they are a part thereof; but as they are the Ground, and Base of the same.  
Act. 15. First, the hearts are justified by faith, not as the cause, but as the Instrument; not by effecting, but by affecting or applying. Secondly, the place itself doth manifestly distinguish Faith, which is only the inner instrumental cause, from the cause properly Efficient, to wit, the Father, in the Son, by the holy Ghost.  
The third, is taken from those Testimonies, which teach that Remission of sins is obtained by Faith.  
Luke. 7. Ans. First, men are said to be saved both properly of God, our only Saviour; and figuratively, by the means, which it hath pleased God to use, either inward as faith; or outward, as the voice of the Gospel, and the signs thereof. Secondly, the efficacy of faith, wholly dependeth upon the object, which it apprehendeth: and it is said to save, for that it is the effectual, and necessary Instrument of Salvation, like as the Gospel is called the power to every one that believeth unto salvation.  
Rom. 4. Ans. First, The Particle, (wherefore) noteth not the cause of the Consequent, but of the Consequence. Secondly, it is there showed, not what the habit of faith deserveth, (sith faith and merits are opposites) but what is the use, and effect of true & natural faith.  
Rom. 10. Answ. First, the Apostle doth neither make preaching the cause of faith, nor faith the cause of invocation, and salvation: but teacheth, that, as that is the Instrument of the one; so this is of the other. Secondly, the degrees of Salvation are reckoned up by the Apostle, which are badly confounded with the causes thereof. Thirdly, those things, which Faith obtaineth by Invocation; it obtaineth as an Instrument, and not as a Cause, because all the power of Faith, consisteth in Relation.  
Heb. 11. Ans. First, men please God by faith, not for faith. Secondly, whatsoever examples are cited; they note not the merit of Faith, but the use, and effect thereof.   

The Fift Argument, is fee from two principles; the first whereof, is the Formal Cause of justification, which the Adversary affirmeth to be righteousness inherent in us: The second is the merit, and necessity of good works. Of the former, we shall treat in the explication of the Formal Cause, of the latter, in the place concerning good works.    

DISTINCTIONS IN DEfence of the Material Cause.  

I.  
THere is one justice Create, and another Increate; the one is of God, & of Christ, as he is God: the other of the Creature, and of Christ, as he is a creature.   

II.  
THe Create righteousness, is either of the Person, or of the cause: by that, some person is judged just; by this, a righteousness of the Cause of some controversy is understood: the righteousness of the Person, to speak properly, is in Christ.   

III.  
OF the person, there is one inherent; another Imputative: that was in Christ; this is in us, by the work of the Spirit, for Christ.   

FOUR  
INherent righteousness, is either original, or habitual; or else actual: both of these were in Christ, yet properly, he imputeth this only.   

V  
Actual righteousness, is either perfect or imperfect; this is in us; that in Christ.   

VI  
PErfect actual righteousness of Christ consisteth in a double obedience; whereof the one is called the obedience of the Law, the other obedience unto death.   

VII.  
THe obedience of the law, which is truly and properly the effect of the person, being the mediator; neither aught, nor can be called, either a part making the person; or a quality pertaining to the making of that person.   

VIII.  
THe places of Scripture which treat of Christ's death, are not to be taken exclusively, or oppositely, but figuratively, or Synecdochically, for the last accomplishment of the whole obedience.    

DISTINCTIONS in defence of the Formal Cause.  
The Arguments, which Bellarmine bringeth against the truth of this cause, are of two sorts: for first, he endeavoureth to prove by certain reasons, that our inherent righteousness, is the formal cause of our righteousness. Secondly, he impugneth the imputation of Christ's righteousness.  
The first he endeavoureth to perform by 8. Testimonies. Cap. 3. Lib. 2. De justificatione.  
The first is in Rom. 5. Of which we have treated in the explication of those places, which were alleged against the true nature of the name, or word.  
The second, is in Rom. 3. Answ. First, the Grace of God is taken in Scripture aequivocally: First, for the free and eternal favour of God, whereby he made us acceptable to himself, in his beloved Son: and this is the Grace that maketh acceptable. Secondly, for the gifts, by Grace, whether outward, or inward, whether general, or particula; and that, in the place cited, it is taken in that signification, and not in this, three things do prove. First, because the Apostle excludeth the righteousness of the law, which is of works; to the end he might establish the righteousness of faith, the causes whereof, he reckoneth up. Secondly, because, what he called freely, he expounded by grace, that not only the works that go before; but also those that follow, after faith might be excluded. Thirdly, because the Apostle opposeth the very same Grace, cap. 4.2.4. against Abraham's works, howsoever proceeding from the renewing of the Spirit. Secondly, neither in deed, doth the conjoining of those two words, Freely, and by Grace; (sith the one expoundeth the other according to the scriptural Phrase of speaking:) nor doth the force of the Preposition (by,) which is not found in the original Text, and very often in the Scripture, noteth the efficient; nor doth the Efficacy of God's grace, the effect whereof ought necessarily to be distinguished from the Cause: nor lastly doth it, because love in Scripture is called any Grace (whereas both the love of God towards us, is a grace making acceptable, and ours towards God is a grace freely given,) any way infringe that interpretation.  
The third, 1. Cor. 6. To this we have above answered.  
The fourth. Titus 3. Answ. First, the Effect is badly confounded with the cause, to wit; justification, with Regeneration, and Renovation; for the matter of that, is the righteousness of Christ; but of this, our Inherent righteousness. Secondly, neither doth the Apostle call Renovation, justification; sith he expressly distinguisheth the one from the other. Thirdly, the Apostle showeth not the cause, but the use of Renovation, or good works, when he sayeth; that being justified by the grace of God, we might be heirs, according to the hope of everlasting life.  
The fift, Heb. 11: Ans. First, there is a twofold righteousness, Imputed, and Inherent: by both they are called Just, (or righteous) but after a diverse manner: by that, by way of Relation, and perfectly before God: by this, Inchoatively, Subjectively and unperfectly. Secondly, the perfection, which is ascribed unto the faithful, in the Scripture, hath a threefold respect; the first, of God's council from everlasting: Secondly, of the foundation in Christ; lastly, either of comparison, and opposition unto other men's unrighteousness, or of the end, or term of perfection, unto which it tendeth: besides these respects, there is no perfection of the faithful in this world. Thirdly, the nearest cause, in deed of a righteous work, is inherent righteousness; but the chief, and principal cause, is the Spirit of Christ; imputing his righteousness to us, and by the power of that imputed righteousness, working this inherent righteousness in us.  
The sixth, Rom. 8. 1. Cor. 15. Ans. first, our Conformity with the Image of Christ, whereof mention is made in the Scripture, is threefold: the one, unto the image of glory, being opposite to that, which is unto the image of Christ's afflictions: And of this the Apostle treateth in the cited places. The second, unto the image of Christ's obedience, which, in deed, in this world, we perform unperfectly: but Christ applieth the same to us, as perfectly performed for us. The third, is of the death, burial, and resurrection of Christ. Secondly, of Christ's righteousness, there is a double use: the one principal of satisfaction, and merit: the other, exemplary, and of document: as touching satisfaction, Christ's righteousness is imputed to us; as touching example, it is the rule of our inherent righteousness. Thirdly, the opposition, which is made between the image of the first Adam, and the second, according to the sense of the Apostle, in both places, hath respect unto the mortality, and immortality, the earthly, and heavenly qualities of the body; & not properly unto sin, and Christ's imputed righteousness.  
The seventh, Rom. 6. Ans. The word justification is taken two ways; properly, and improperly: Properly, when we are said to be justified by the cause; Improperly, when we are said to be justified by the effects. Secondly, the Apostle treateth of our Sanctification, and the two parts thereof; the mortifying of the old man, and the quickening of the new of both which parts, he gives us an example in the death and resurrection of Christ. Thirdl●, to be justified, signifieth to be freed, according to the proper phrase of the Hebrews, who comprehend the Consequent with the Antecedent.  
The eight, Rom 8. Answer: First, the degrees of our Salvation, Adoption, and justification, are badly confounded together. Secondly, of Adoption, there are two considerations; the one, according to the truth, and foundation thereof, in the eternal counsel of our Election: the other, according to the fruition, and accomplishment thereof in the other life. In that signification, Adoption goeth before justification: but in thy, Adoption is the bound, and end of justification. Thirdly, it is one thing to call justification Putative, and another Imputative: that, as being false, is falsely also feigned unto us: this, is no less true, then if we ourselves had it subiectively, because of the truth's sake, both of God's promise, and our conjunction with Christ.   

That the FORMAL CAUSE of our justification, is not the Imputation of Christ's righteousness; Bellarmine proveth by ten Arguments. Cap. 7. Lib. 2. de justificatione.  

To the FIRST.  
IT is false; for whereas there are two sorts of testimonies, some expressed, and some by consequent: the things that follow, prove, that both are found in the Scripture, and with the fathers, concerning the imputation of Christ's righteousness. there are two express testimonies, (among the rest) in Scriptures. Rom. 4.6. 1. Cor. 1.30. And by Consequent, these are special: first, That the remission of sins, which is the second Part of justification, is expressed in Scriptures, by the name of not Imputing. Rom. 4.7. & 8. Secondly, that the Apostle denieth any proper, or inherent righteousness, to the end, he might establish that, which is of Imputation by faith. Phil. 3.8. Thirdly, because look what the manner of our sin is in Christ; the same is also the manner of Christ's righteousness in us; to wit, in both by imputation. 2 Cor. 5.21. The testimonies of the fathers, are also frequent.   

To the SECOND.  
FIrst, whether you respect God's truth, Imputation of righteousness is conjoined with the Remission of sins. Dan. 9.24. Rom. 4.6. & 7. Or whether you respect our Salvation, it was behoveful also, that the two parts of justification should be opposed to a double evil, whereunto we were subject: to punishment, remission of sins, to offence, imputation of righteousness. Or lastly, whether you respect the satisfaction of the Law, two things were necessary; the first, that we might be freed from the punishment, which the law threateneth: secondly, that we might fulfil the law, and so might be made like unto Christ. Secondly, neither do the places, which are cited, concerning the Remission of sins, take away the Imputation of Christ's righteousness, sith the things, which put themselves one with another, cannot duly be put one against another. Thirdly, the opposition, which is made in Rom. 5 hath not respect to the manner of inherence, or imputation, but to the Causes, Effects, and Subjects of salvation, & condennarion: The Causes of salvation being the obedience of the second Adam; but of Condemnation. the disobedience of the first: The Effects, that by the one, we are made just; by the other, Sinners. The Subjects, on both sides, there are many men found, to wit, in the cause of condemnation universally, but in the cause of Salvation generally.   

To the THIRD.  
FIrst, there is a double use of the Imputation of Christ's righteousness: the one is, to absolve us before God; the other, to cover the imperfection of our righteousness: that is Primary, this Secondary. Secondly, the perfection, which is attributed to Faith, Hope, and Charity, is termed so aequivocally, and is to be expounded, according to that threefold respect thereof; of which, we have before spoken.   

To the FOURTH.  
FIrst, we are said to be Formally just, either subiectively, or by relation: subiectively, by righteousness inherent in us, which is unperfect: relatively, by Christ's righteousness, which is perfectly imputed unto us. Secondly, it is false, that a thing should always have a name outwardly from the qualities, which may be inwardly sith, even in natural things, the bodies of the stars shine not with their own, but with a 
b Ascititio  borrowed light, that is, by the benefit of the Sun. Things subordinate, do not disagree, neither are they two contrary forms; to wit, the outward, and the inherent, sith that is both the foregoing, and forming cause of this.   

To the FIFT.  
IF you respect the truth of righteousness imputed unto us, we are accounted truly righteous before God, no less than Christ; but, if you respect the quantity and subject, Christ is more righteous than we: because he is so actually, we imputatively, he subiectively, we relatively in him, unto him: and therefore we cannot, nor aught to be accounted Redeemers, and Saviour's; for that, of Christ's actions there are two sorts, the one is of them, which being named in the Abstract, (or divided) do not so much signify the office of Christ, as his benefit obtained for us: the other of them, which in the Concrete (or conjunction,) do not so much note out to us, the benefit, as his personal office. The names of those are wont to be changed; but the names of these, are bounded in the person of Christ.   

To the sixth.  
OF the restoring of God's image in us by Christ, there are two parts: the abolishing of the depraved Image, and the renuance of the same; That is performed by the Imputation of Christ's righteousness, This is by the benefit of sanctification, or inherent righteousness; and both we have of Christ.   

To the SEVENTH.  
FIRst, there is a double consideration of Christ; the one as touching himself, the other as touching us; whose person he took upon him: in respect of the former, Christ is said to be just, holy, etc. In respect of the latter, he is said to be made sin, the curse etc. Secondly, albeit it sin be called a sacrifice, according to the Hebrews proper form of speech, yet the manner of opposition, in the cited place requireth, that he be rather said to be made sin, that is, a sinner, not in himself but by the guilt of all our sins imputed unto him: a figure of which thing, the two he Goats were, whereof mention is made. Leu. 16.   

To the EIGHT.  
FIrst, there is a twofold fairness of the Bride: the one, which she hath of her Spouse, by perfect imputation; the other, which she bath in herself, by a beginning in this life Secondly, the beauty of Christ, and of his church differ not in Form, but in the Subj ct, and manner of propriety: for, in Christ is fairness, by manner of inherence; in the church, by manner of imputation. Thirdly, she is said to be fair among women, not opposed to Christ, but to other women.   

To the NINTH.  
FIrst, the Pureness, wherewith we are prepared for the seeing of God, is, as well that, which we have by Imputation, as that, which is in us subiectively in this life. Secondly, neither is imputation a vain thing only, which may seem, or only be thought to be; for it is in very deed applied unto us: & whereas Relation is not an idle thing, but an application unto the bound thereof; it must needs be, that this Imputation is some what, which wholly consisteth in Relation.   

To the TENTH.  
HEb. 9 Ephes. 5. Tit. 2. joh. 16. Ans. First, the word Sanctification, is 
c Homonyma.  of diverse significations: for it signifieth justification itself, or the effect of justification: and in the first signification it is taken in the cited places, but not in the second. Secondly, these words Truly, and Imputatively, are badly opposed the one to the other: sith those things also, which are imputed unto us, are as truly ours, as if they were in us subiectively.      

OF THE COVENANT of God.  

The Part Confirming. CHAP. X.  
ANd these are the degrees, according to which God, in this life, by calling effectually, and justifying freely, disposeth the benefit of redemption. Now by order, we are to see, concerning the outward means, by which God ordinarily executeth that dispensation.  
The outward means ordinary of the execution thereof on God's behalf, are two: the covenant, and the seals, and sacraments of the covenant.  
By the name of covenant, we understand, not that general earthly, and temporary covenant, which God made, and keepeth with all created things, according to their nature, by the free law of his providence; neither that special covenant, which he entered into, with our first Parents in that state of integrity, a special examination or trial of obedience being added, as also both the promise of a life supernatural, and the threat of a double death being put thereto 
d Gen. 3 22. ; the one is of nature, universal, the other of human nature limited by a certain bound of time and state; neither of both are properly pertaining to us, who are to be advanced from the universal nature, and the corruption of particular nature to the communion of supernatural glory: but we understand that covenant, which God entered into with man after his fall, by his special grace: which covenant is one only; for as much as there is but one only way of salvation, though a variable, and diverse manner of adminishing the same, be pointed out: Wherefore, first we must speak concerning the very substance of the covenant: Secondly, of the Forms thereof which diversely it had from the outward manner, and circumstances.  
The Covenant then which God entered into with man corrupt, is the free disposition of God, whereby he promiseth eternal salvation, by the death of his Son, to the glory of his Grace.  
The Efficient cause of this Covenant is God 
e jer. 3●. 31 etc. Gal. 4.24 : for here is not the disposition of two parties, which is wont to presuppose the equality of persons, and right, between parties: for such a one can never befall between God and the creature: but it is of God alone, who of his mere will, struck that covenant with man, whereby he might be advanced from his own nature, unto the communion of God's grace, and glory.  
And the manner of this Efficient cause in the Scriptures, is usually two ways circumscribed, both Generally, & Immediately, as also Particularly, and Mediately.  
Generally, and Immediately, it is the benefit of the Father, the Son, and the holy Ghost.  
But Particularly and mediately, it is the benefit of Christ, God and man; who, as, he is the foundation of Election, so is he also of God's grace in time communicated, upon which this covenant is built 
s Eph. 13.4 Act. 3.15. .  
The Matter of the covenant is twofold; whereof the one is of the Object, the other of the Subject, wherein also the parties are to be considered.  
The Object, or the matter (as they term it) about, or concerning which, is twofold: First, it is God promising life, under condition of faith, and his worship: secondly, it is man, 
g St●pulās.  covenanting for grace, and promising faith and obedience.  
The Subject, or parties of the Covenant, do circumscribe the conditions thereof, which are of two sorts: the first is of them, which are promised of God in the Law, and the Gospel: the latter of those, to the performing whereof, man bindeth himself, promising faith and good works.  
The Form of the Covenant, is a mutual binding of the parties, according to certain conditions: of God, promising by the death of his Son, a free Remission of sins, and everlasting life; 
h Gen. 12.1. ●. jer. 32.40.  Of Man, promising faith & obedience. 
i Gen. 17.1. Mar. 16.16  And in respect of this obligation, the manner of the parties is divers; for in respect of God, it is his own free Grace, and mercy, who bindeth himself to man, by his love, and promise; in respect of man, it is an obligation, wholly of right, and due.  
The End General, is a declaration of God's sovereign goodness, mercy, and justice in our Salvation: Particular, is man's salvation, as far forth, as faith by itself, hath respect to man's good, though through his own fault, the same be not always saving unto him.  
And this is the Substance of the covenant, which God made with man after his fall: the truth whereof is expressly, and perfectly contained in the old, and new Testament, the Law and the Gospel.  
The Manner of administering this covenant was diverse, according to the difference of the times 
k Heb. 1.1 ; wherein a divers face, and form was put upon that self same substance of the thing.  
The General distinction of the times hath two Periods: the one of Christ, to be exhibited; the other of him already exhibited.  
And that we may speak of the first, even before Christ's coming; he administered this covenant divers ways, according to the manner of the three Ages.  
The first Age was from the time of Adam's fall unto Abraham; at which time God expounded no less evidently then briefly, the whole manner of the covenant in that promise, which is extant in the third of Genesis 
l Gen. 3 15. .  
And this was the Manner of the Promise.  
The second was from Abraham unto Moses, when the promise which hitherunto was proposed unto all, being restrained to Abraham, and his posterity, was sealed with Sacraments, &, after that a solemn covenant was added to the promise; conditions were laid down on both sides, aswell on God's behalf, as on man's behalf.  
And this is properly called the Manner of the Covenant, because of the express mention of the mutual obligation 
m Gen. 7 4 5. etc. .  
The third, was from Moses unto Christ's coming, when God, in a more special manner disposed, declared, and confirmed that covenant, into the form of a Testament 
n Heb. 9 15 16. .  
Of this Testament, there are two parts subordinate, the one to the other: The one Legal and conditional, requiting of man a perfect obedience of the law, and under condition thereof, promising life eternal 
o Leu. 18.5. Luc. 10.27. ; which part was, as it were, a preparation unto the other, according as the Law is the Schoolmaster unto Christ: but the other part of that Testament, was the Doctrine evangelical, concerning man's reconciliation with God, and his deliverance from his misery, by the death of Christ; which part was shadowed forth with diverse Types, and Ceremonies 
p Exod. 14 20. Heb. 8.8. .  
And this was the Manner of Administering the covenant before Christ's coming.  
After Christ's birth; first, at the coming of Christ into the flesh; afterwards in his administration in the flesh; and lastly at his death, the old being abrogated, he brought in the new Testament 
q Heb. 7.17. Heb 9.16.   
We say abrogated after a sort, in respect of both parts of the Testament; of the former, because God neither urgeth, nor requireth the manner of perfect obedience, of the Law: of the latter, because the body succeeded the shadows; the truth, the figures; the thing signified, the signs, and sacrifices: And hence it may be easily concluded, what might be the difference, and agreement of the Law, and the Gospel, of the old and the new Testament.  
The Agreement is made in the Substance of both; for there are no Essential, but Accidental differences, according to the diverse 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 
r jer. 31.31 Rom. 9.7. Mar. 1.15.   
In the Matter: for the things promised, and sealed up, are the same; to wit, the Grace, and Glory of God 
s Rom. 4. ●3. Gal. 3. ●6. .  
In the Form: for in general, the manner of administering is the same that is, the internal communication of the spirit, and the external communication of the word 
r Gen. 22.18. Psal. 2.22. Mat. 28.19. .  
In the End, because the end, on both sides is life eternal; for the scriptures, examples, and manner do prove, that the Fathers in the old Testament, who, were partakers of the same promise with us, had no other end.  
Scripture, because the very form of the covenant; and the Prophets, the Interpreters thereof, make mention of life eternal 
u Gen. 15 8. Psal. 116.15. Esa. 51.6. Heb. 11.9. .  
Examples, for the Author to the Hebrews doth testify, that Noah, Abraham, and the rest, that were in the same covenant, atained unto that end.  
Manner, for they abounded both with the same spirit of faith, and with the signs of the same signified thing 
x 2 Co. 4 13. jer. 15.6 1 Cor. 10.3. .  
The difference is in the manner of administering, and in the circumstances of the disposing.  
In the manner of Administration▪ as well on God's behalf, as on man's behalf: on God's behalf; for both the internal communication of the Spirit, and the external communication of the Doctrine, and Signs, was far more evident, and effectual in the New Testament, then in the Old 
y Act. 15.8 2. Cor. 4.13. Ier 3●. 31. : On man's behalf; for they, who were in the Old Testament, had but the Image, for the truth absent; the shadow, for the body: but they who were under the New, have both the present truth, and the perfect body. 
z Heb. 10.1.  Add further, that they had M●ses for the Mediator of that covenant, but we Christ 
a Heb. 8.6. & 12.24. .  
In circumstances both of time and place: Of Time; the Old Testament endured unto the first coming of Christ, the New shall endure from the first, unto the second. Of Place; for the Old Testament, from the time of Abraham, was enclosed only in a corner of the world, but the New passed over all the world 
b Mat. 10.5.6. Eph. 2.2. Rom. 3.24 .   

OF GOD'S COVEnant. The Confuting Part.  

Distinctions, in Defence of the Efficient Cause.  

I.  
THe words (Covenant and Testament) are 
d Homonyma.  Equivocal: Covenant signifieth three things. First, that bargain made by God, with man, whether it be the whole; or the parts thereof. Secondly, aswell all the laws, and holy promises taken universally, as any special commandment whatsoever, or promise added to the covenant. Thirdly, by a Metonymy, the books wherein the covenants are written down. Likewise also the word Testament, doth signify three things: First, the meaning of our will, concerning that thing, which we would have to be performed after our death, as touching our goods: the Grecians call it, a disposing, 2. according to the use of Scripture, a compact between God, & man: the Grecians term it a composition: 3. By a Metonymy, the books or distinct parts of the Bible.   

II.  
THe word Covenant is taken, either absolutely, or oppositely. Absolutely, for the free Covenant both old, and new: Oppositely, for the Legal covenant, or the Law itself: and in the first sense, we here take it: but taken in the second: as the old Testament is called in the Scripture, the Killing Letter, and the Ministry of death: so the new Testament is also called the ministry of the Spirit, and life.   

III.  
THe Foundation, Condition, and Cause of the Covenant, when they are pronounced of Christ, are in matter the same, but do differ in manner: for he is called the foundation by way of application: the Condition, as he is to be applied; and the cause as he is, (or was) applied.    

IN DEFENCE OF THE MATTER.  

I.  
THe Conditions of the covenants on man's behalf are not Essential: because, both Faith and Works have, but the nature, the one of an instrument, the other of a Testimony.   

II.  
THree distinct kinds of promises, do offer themselves unto us in the Scriptures: the first is the promise of the covenant of Works, wherein is promised eternal life, under condition of works, proceeding from the powers of nature: the second, is of the free covenant, under condition of Faith: the third is of particular promises & agreeable to the free covenant, under condition of the works of Grace.    

IN DEFENCE OF THE FORM.  

I.  
THe Form of the Covenant consisteth in Relation: for the Relate is God, the Correlate is God's people: the foundation is the solemn obligation of the things referred each to other.   

II.  
THere are three principal times; before the law, under the law, after the law: and there are three notable persons, as the captains of those times: Abraham, Moses, Christ; they make not three covenants, but only a threefold manner of administering one Covenant.   

III.  
WE must make a difference between the things substantial of the Covenant, and the things accessary: those were eternal, these temporary.   

FOUR  
THe dividing of the Covenant into the old and new, is not of the general into the special, but of the Subject into the accidents, and divers adjunctes make not the substance of the thing diverse.   

V  
THe new Testament is so called, because of a double succession; the one of persons, for Christ succeeded Moses: the other of the dispensation; for the evangelical Dispensation, succeeded the Legal.      

OF THE SACRAments in General.  

The part confirming. CHAP. XI.  
THe Second ordinary mean of the execution, on God's behalf, are the seals of the Covenant, or the Sacraments.  
Of these we usually, and duly hold and expound a twofold manner; the one General, concerning all; the other, Special, concerning each one of the Sacraments. Now by the Name of Sacrament (which is translated from military affairs, to Christian uses) we do not in the largest signification, by a Metalepsis, understand every mystery, or hidden secret of a holy and divine thing, in which sense the Gospel, the Incarnation of Christ, the calling of the Gentiles, are wont to be expounded in Scriptures: Neither in a less general signification, by a Catechresis, do we understand a divine mystery, and unknown Symbolical secret, or every such thing, as signifieth somewhat else, beside the show, which is offered unto the senses; such as are Ceremonies, Types, Parables, Signs, and Figures: all which, because they pertain to divine matters, were called of the old Fathers, Sacraments: but in a more restrained, and most proper signification, by the name of Sacrament, we understand a Sign of Grace, ordained of God, that he might both seal up his benefits in us, and consecrate us to himself for ever; for in the signification of Sacrament, there is a mutual respect: the one on God's behalf offering grace; the other on man's behalf, promising thankfulness.  
And in this sense, is the word Sacrament wont to be used two manner of ways: either for the sign only, & the thing signified Synecdochically: or properly, for both; or for that whole holy action, which cometh together, for the full participation of a Sacrament.  
Now Sacraments are called Mysteries, not for that they be the working of miracles, but the ceremonies of a secret and spiritual thing: or (as Augustine speaketh) because they are the Signs of things, being one thing, signifying another thing; whence it is, that they were also called 
a Symbola. Gen 17.10 11. Mat. 28.19  badges and stamps.  
Now a Sacrament is a holy action, ordained of God; whereby God, as touching his promise; sealeth up his grace in Christ, with a fit agreement of the signs, and the things signified 
b Rom. 4.11. 1. Cor. 10.17.  and we testify our mutual faith, and godliness towards him.  
The Efficient Cause is God, and Christ the only Mediator of God, and men; 
c 1 Cor. 11.23.  because the Institution of the Sacraments belongeth to the excellent, and divine majesty, which only hath right to promise the thing signified, and power to apply the same: whence sprung that immovable, and golden rule; that nothing hath the Nature of a Sacrament, 
Nihil habere rationem Sacramenti extra usum a Deo institutum  without the use ordained of God.  
Now God effecteth a Sacrament by the word of Institution, which added unto the Element, it becometh, a sacrament not by infusion of a new quality, but by changing of the use.  
Of this Word called Sacramental, there are two parts, a commandment and a promise: whereof the one showeth the authority of the sacrament; the other, the use and efficacy of the same.  
The Commandment, is that whereby God commandeth, both that the Sacraments should be administered, by prescribing the form of them; as also, that they be received, by giving charge for the use thereof: so in the Supper, the form of Institution is prescribed, and the use of the Supper is given in charge: the same in Baptism also. 
d Mat. 28 19 Mar. 16.15   
The Promise annexed to the commandment is, as it were, the power, and life of the Sacrament, which the Effect necessarily followeth 
e Mat. 26.26 1. Cor. 11.24. Rom. 6. 2. Pet. 3. : so in the Supper, there is promise made of the eternal and spiritual nourishment of the soul; in Baptism, of the salvation of the souls, and the washing away of sins.  
And the consideration of this Efficient cause, doth circumscribe the whole dignity of a Sacrament: wherefore it cannot be, that the same is either 
f Tit. 1.25 Eph. 3 17  abated through the faults of the Ministers; or 
g Rom. 3.3.4  that any thing is detracted from it, because of their unbelief, which receive but the signs only.  
The Matter of the Sacraments, is twofold: the one sensible, and outward, the other intelligible, and inward: of these, the one is commonly called the Sign; the other, the thing signified, or the thing of the sign.  
Now, by the name of Sign in general, we understand every thing, the use whereof is put in signifying: in which signification, there are two sorts of signs; some by Augustine, called Natural, and some Given: Natural are those, which without will, or desire to signify, do cause somewhat else, beside themselves, by themselves to be known, as the dawning, is a sign of the Sun to be near at hand, and the smoke of the fire. Given are those, which depend on the Will of the Institutor, whether God or Man: for the signs, which are of force, by the appointment of the Will, are either of human, or divine Institution.  
Those, which are of divine Institution, (of which only our speech is in this place,) are some miraculous; some without miracle: those have respect unto the extraordinary, and unusual works of God, at which, the minds of men are greatly astonished; of which sort, very many signs, either of divine Doctrine, or wrath, or grace, do occur in Scriptures: these are familiar, and favourable signs of God's grace, whether they be monuments of things past, or whether pointing out or signing a thing present, or to come: or witnessing the certainty of a thing, as it were, with a sealed stamp thereon; or lastly, yielding that thing, which is signified, and that by the verity of God's institution, and the hidden virtue of the Spirit.  
And such are these Sacramental Signs, not natural, but given; that is of God instituted, that they might signify, seal, and exhibit. Of these signs, two parts ought to be considered, and declared: the one Elemental, the other, Ceremonial: whereof the one respecteth the Substantial matter, the other, the action, and the Rite.  
The Substantial matter, is all that in the Sacrament, which is set a part from common use, by God's ordinance, and appointed for the signifying, sealing, and exhibiting of inward and spiritual things; such as in Baptism, i● the Water; in the Supper, the wine and bread. And these Signs remain in themselves, and their own Essence both as touching the substance, and a● touching the Essential, and adherent qualities 
h joh. 1.26. 1. Cor. 10.16. & 11 26. etc. Luc. 22.19 .  
The Action is a Ceremony, both of the Minister, supplying God's room, & of the faithful receyving, as in body, ●he outward thing, so also, in faith, the ●nward, or signified thing 
i 1. Cor. 11.3. .  
For, of the actions by God in every Sacrament prescribed, some agree with them, of whom they are administered, doing what they do, in the ●ame of Christ; and some with the rest ●hat receive the Sacrament; such as are 〈◊〉 Baptism, the sprinkling, and dipping of the Water; in the Supper, the ●reaking, the distributing, and receiving of the bread, & wine: both signs, coming unto our outward senses, propose to our minds, other things altogether spiritual, and heavenly, that they ●ight be understood, and by faith seared up.  
Those other Things (that we may expound that other part of the matter of ●●e Sacrament,) are generally all, that ●●ing, which Faith applieth to it self, unto salvation. Now it doth properly, and most nearly apply Christ himself, who wholly is and aught to be called the matter of the Sacrament 
k Rom. 6.3 1. Cor. 10.16. Gal. 3.27. , in respect both of his person, merit, and benefits.  
Of his Person, because whole Christ is given in every Sacrament, both by reason of his Divinity, and Humanity, although especially mention be 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 us, and our brother; as also, for that in it, Christ merited that, for us, which the Sacrament sealeth: and lastly in that, an entrance is given mediately by it, unto this Divinity and God's Grace.  
Of his Merit, because both the truth and profit of Christ's death, whereby he purchased life for us, is chief offered, and confirmed: whereupon the signs both of his blood shed, are given in Baptism, and of his body crucified in the Supper. For the passion of Christ, is, as it were, the material, and meritorious cause of our salvation 
l 1. Pet. 1.7 2. Pet. 1.19. Mat. 20.28. .  
Of his Benefits: because, look what things Christ hath, and did, he testifieth 
m joh. 6.53. joh. 15.4. Rom. 8.32  by visible signs, in every Sacrament, that he had them to our good, and did them for us. Now the Scripture proposeth four things, which in very deed, are the benefits of Christ's person, and the fruits of his merit 
n 1. Cor. 1.30. : Righteousness, which is the remission of sins, and the absolution of the sinner before God: Wisdom, which is the perfect and true knowledge of God's will, which no man hath without Christ. Sanctification, which is the denying of ourselves, joined 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 wont to be expressed by the name of an invisible Grace, as the sign itself, by the name of a visible Form.  
From this consideration of the sign, and the thing signified, the agreement, and difference of both may be concluded: The Difference, because they are diverse, both in nature, (for the Sign is visible; the thing signified is invisible) and in the Object: for the sign goeth but into the body, the thing signified into the soul: and in the Manner of communication: for in respect of the sign, the manner is corporal, but of the thing signified, it is spiritual: the Agreement, because those things, which were otherwise really, and very far separated, are joined together by a Sacramental union.  
The inward and proper form of a Sacrament, is that excellent agreement of the Sign, with the thing signified, and the mutual relation of the one unto the other; whereof that, properly consisteth in the comparison and similitude of the Effects, & this in the ordaining of the sign to the thing signified.  
Now this conjunction of the Signs, and the thing signified in the Sacraments is not natural, by a substantial contraction, or knitting together, or by the uniting of the accidents, and substances: 
Indistantian Inexistentiam.  nor local, by the nearness, and being of the one in the other: nor yet spiritual, as immediately quickening the very signs themselves: but it is wholly Relative, and Sacramental, consisting specially in three things: in the signifying, in the sealing, 
Praebitione.  and in the exhibiting of the thing signified.  
In the signifying, because the signs by a most agreeable similitude, and proportion, as it were by a certain introduction, do represent the 
o Gen. 17 10.11. 1. Cor. 11.15.16. joh. 6.33.  spiritual mysteries; that is, the things invisible, by things visible.  
In Sealing; because the Signs are, and are called the Seals, or stamps of the things signified, both for that they confirm the truth of the similitude, between the sign, and the thing signified, and that also they necessarily, and most surely seal the efficacy of both conjunctions, in the lawful use thereof. 
p 1. joh. 1.7.  And this is called a coupling of the Sealing.  
In Exhibiting: because that, in very deed is exhibited, which is figured by the signs: for God mocketh not by instituting Signs, whereof there should be no truth: but as in the audible word; so also in the sign, that is, in the visible word, he in very deed performeth what he promiseth and showeth 
q 1 Pet. 3.2. Rom. 4.11 Eph. 3.7. .  
And yet the exhibiting, or receyving of the the thing signified, are not referred to the Instruments of the body, but to the heart of the believer: because it is spiritual, according as the exhibiting and receyving of the Signs is corporal: we say spiritual, for a double respect, both by reason of the Efficient, that is, the hidden operation of the holy Ghost, which is done in very marvelous manner, that by the means of Christ's flesh mystically communicated to us, the blood and virtue of Christ-merite, pierceth even unto our souls: 
s Col. 6.7. joh. 1.26.  and by reason of the Instrument; be, cause faith, by which we rece we them, is a spiritual instrument, by the bond whereof, the spirit most straightly conjoineth those things together, 
Col. 26.7. joh. 1.26.  which otherwise are very fair distant each from the other 
t Eph. 3.17 .  
From this inward form of a Sacrament, and the mutual disposition of the sign, and the thing signified, do arise two special kinds of Sacramental Predications, used in the Scriptures; the first, when the sign is pronounced of the thing signified; that is, when the sign is said to be the very thing signified, as when Christ is called our Circumcision, our Covenant, our Paschall Lamb 
u 1. Cor. 5.7. Gen. 17.10. Act. 7.8. : the other, when the thing signified, is pronounced of the sign; that is, when the very thing signified, is said to be the sign; as when the bread is called the body of Christ, & the wine the blood of Christ 
x 1. Cor. 11.24. Mat. 26.28 .  
And these Predications are wont to be called Relative, Analogical, and Metonymycall: Relative, because, when the one separated thing, is pronounced of the other; a mutual relation, and respect of things like the one to the other, is necessarily presupposed. Analogical, because the changing of the names is made, in regard of the Analogy, and exceeding great agreement between themselves. Metonymycall, because the sign is put for the thing signified, & so contrariwise. The reason of these Predications in the matter of a Sacrament, is the union, which as it consists in three, in the signifying, sealing, and spiritual exhibiting; so it maketh these Sacramental Predications true, because of the signifying, sealing, and exhibiting.  
The End of a Sacrament is twofold; Proper and Accidental: The Proper, is either Primary, or Secondary: That, is the visible sealing of God's invisible grace, and our conjunction with Christ: 
y Rom. 6.4. 1. Cor. 10.16. Gal. 3.27.  This, is a testifying of godliness towards God, of love towards our neighbour, and of open profession, whereby, as by a mark, we are severed from other Synagogues of Satan 
z 1 Cor. 10.17. Eph. 4.5 1. Cor. 11.29. . The Accidental, is the condemation of them, that unworthily communicate: for albeit the unfaithful receive the Sacraments, yet, for the abuse of the signs, & reproachful contempt against the thing signified, they are made guilty of the contempt of Christ, and therefore also of everlasting death and condemnation.  
By this 
a An alysi.  opening of the definition through all the causes, it may easily be concluded, what those things are, which most properly may hold the name, and nature of a Sacrament; to wit, 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 Testament.  
Those, which are of the old Testament, are of two sorts: for some were Temporary, Accidental, and Extraordinary, which God used but once or for a certain time: and of these, some resemble our Baptism, as the passage through the red sea, the deluge, the abiding under the Cloud; some the Lords supper, as the Manna given from heaven, the water out of the rock: some were firm, and ordinary, the use whereof, was unto the time of the New Covenant, which specially were two, Circumcision 
b Gen. 17 10. Leu. 12. , and the Passeover 
c 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 special; partly, because they were the Precedents of the New Testament; and partly, because they sealed up 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 wit Baptism, which succeeded Circumcision 
d Col. 2.11.12. Act. 22.16 1 Pet. 13 21. : the other of Nourishment, or food; namely, the Lords supper, which the Paschall Lamb shadowed forth 
e Luc 21.15. 1. Cor. 5.8 1. Cor. 11.24.   
And as all the causes do most evidently declare the verity of these two sacraments: so they manifestly convince the vanity of the rest, which commonly are wont to be counterfeited.  
For of these two Sacraments, God is the Cause Efficient, by the word of Institution, that is, of commandment, and promise: which Efficient Cause the other five ambiguously called Sacraments, have not 
f Mat. 28 19 .  
The Matter, that is, the sign and the thing signified, is exhibited in these two Sacraments: the former whereof notwithstanding, Penance hath not simply; but Matrimony, Order, Confirmation, and Extreme Unction, have it not by Divine Institution: the latter of these, none of them hath most nearly, whether you respect Christ himself, or his merit, or his benefits.  
The Form of a Sacrament, is only found in Baptism, and the Supper: but the others have indeed some signification, but no sealing, or presenting at all.  
The Principal, and Secondary end, these two Sacraments have jointly together: the other five either have not, or have it severally, (or dividedly.)  
To these are added two conditions annexed to the institution of sacraments; whereof the first requireth, that a sacrament be ordinary, and perpetual: the second, that the use of a Sacrament, be common to all, which profess the same Covenant, and the same faith: which two conditions do concur in Baptism, and the Supper: but in the others, either the first of them is wanting, as in the Extreme Unction, which only in the time of the Apostles, was as a Sign used not in sickness, 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 diverse respects, do both agree and differ.  
They agree first in the Efficient, that is God, or the word of Institution: Secondly, in the 
g Genericis  Natural parts, the Sign, and the thing signified. Thirdly, in the Relation, to the thing signified; which, in both places, is the same 
h 1. Cor. 10.3. 2. Cor. 5. . Fourthly, in the End, to wit, that they be visible signs of Gods invisibe grace.  
But they differ, first in the outward Adiunctes, & the circumstance of time 
i Gal. 23 & 5.6. : Secondly, in the Manner of signifying. Thirdly, in the Quality of the Signs. Fourthly, in the Number, Measure, Poer, and Easiness: For ours are for number fewer, for profit better, for the understanding of heavenly things plainer, for virtue greater, and for action easier.   

OF SACRAMENTS in General. The Part Confuting.  

Distinctions, in Defence of the Name, and the signification of a Sacrament, against Bellar. Lib. 1. of Sacraments, cap 7.  

I.  
THe name of Sacrament is taken either Generally, or Specially; generally, for every divine mystery Symbolical; specially, for a divine mystery Symbolical, which is ordained of God, for the sealing of faith, by the word of commandment, and promise; that is commonly, this properly called a Sacrament.   

II.  
EVery Mystery is not a Sacrament, but every Sacrament is a Mystery: for, of the word Mystery, there are three general significations; the first, for a secret thing. The second, for a secret divine thing. The third, for a secret divine thing proposed (or set forth) by certain outward Symbols, Signs, and Types. And in this signification, a Sacrament is called a Mystery, and not contrary wise.   

The Places which he citeth, are these.  
Dan. 2 Apoc. 17. 2. Thes. 2. Eph. 5. Ans. All circumstances do show, that these places, when they make mention of the word Mystery, do signify not so much the sign of a secret thing, as a secret thing itself. For, in the first place, not the Image, but the dream of the King is called a mystery, that is, a secret thing, and not to be revealed, but of God. In the second, the woman is not called a Sacrament, but a secret thing of the woman, that is, concerning the woman, is pronounced. In the third, Antichristianisme itself is called the Mystery of iniquity, that is, a secret iniquity, or a secret impiety. In the fourth, the Apostles very restraint, and limitation doth prove, that not the joining together of the man and woman, but of Christ, and the Church, is called a Sacrament.    

Distinctions, in Defence of the Efficient Cause. against Bellarmine, Lib. 2. De Sacram. cap. 19  

I.  
THe Commandment of God is considered two ways: either as it is given, or as it is written: as it was given, it simply bound (men) at that time when it was given: as it is written, it simply bindeth, since that time, when it was written.   

II.  
THere is a twofold manner of the Institution of a Sacrament: the one, in respect of the Author, the other, in respect of them to whom it was written, given, or made: in respect of the Author, the Institution is always of force, whether written, or not written: but in respect of them, to whom it is written, it is of force, as it is written: whereupon, also there is usually a double testimony of the Institution of a Sacrament; the one immediate, of the Author; the other Mediate of the Instrument, or scripture. Now unto us it is not manifest concerning the will of the Author; but by the Instrument, or Scripture.   

III.  
THe Promise is considered, either as the effect, or as the Efficient of the sacrament: as the Effect, it is sealed with the Sacrament, as the Efficient, it addeth an assurance of the sealing to the Sacrament. For, in a diverse respect the Sacrament doth both seal the promise, and hath the promise concerning the sealing.   

FOUR  
THe word of Promise in Baptism, and the Supper is expressed, and contained in the words of the very Institution: Neither must we refer the words of the Promise in the Supper, to Christ's Sacrifice, but to the Sacrament which he instituted: neither also in Baptism, is the efficacy of the Sacrament simply expressed, but the promise given, concerning the efficacy.   

V  
THe 
m Concionale.  word pertaining to the congregation, & the word of Institution are not opposite; but both in Baptism, and the Supper, there is the same word: for that, which is 
n Or of Preaching  for the congregation in Baptism, the same is of the Institution; and that, which is of the Institution in the Supper, the same is for the congregation.   

VI  
IN every Sacrament, two things must needs be distinguished; the Substantial, and the Accidental thereof: the one whereof, is properly required for the being; the other, for the well being of the same. Now the Preaching of the same, is no part of the Essence of the Sacrament, but pertaineth to the manner of Administration.   

VII.  
THe Consecration of Sacraments, consisteth in two things; in the Institution, or ordinance, blessing, sealing of the word, and in the promise of God himself; then in the holy use thereof, which is done by prayers, and thanksgiving.   

VIII.  
THe change of the Sacramental word, is twofold: Substantial, and Accidental: the one properly pertaineth to the sense; the other, to the words, and order of the words; and yet a conclusion, from the change of words, to the change of the Element, is of no force; because, this cannot be changed without corruption, but those may easily be changed, the sense nevertheless remaining.    

Distinctions in Defence of the Cause Material.  

I.  
Signs are either of things past, or things present, or things to come; and they all either pointing out, or sealing up, or presenting: of all which the Sacramental signs are mixed.   

II.  
THe sign, signifieth either the Element, or the Action, or both: wherefore in a Sacramental thing, all that is called the sign, which is perceyved by the fences, whether it be seen, or heard; for the Element is perceyved by the sight, but the action by the sight, and hearing.   

III.  
THe thing signified in the sacrament, is both a substance, and action: the substance is either properly whole Christ; or Synecdochically, the body of Christ delivered unto death, and his blood shed: the Action is Gods alone, and is either justification, or Regeneration.   

FOUR  
THe thing and the signs are both offered, either jointly, and truly, in respect of God, who promiseth; or distinctly, in respect of the faithful, to whom, without the sacramental communion, the thing signified, is truly, and spiritually given: or of the unfaithful, to whom, even in the Sacramental Communion, the Signs indeed are offered, but the thing signified is not given.    

Distinctions, in Defence of the Form, and Effect of a Sacrament.  
Bellarmine proveth by ten reasons, that the Sacraments of the New Law, are the causes of justification, by the work done. Cap. 8. Lib. 2. de Sacram. 
Ex opere operato.   

I.  
THe Sacramental Signs are said to be practic, not for that they work by the deed done, but because they are effectual Instruments, whereby the truth of God's Grace in Christ is sealed up unto us; and because Infants are baptised, the Sacraments do not therefore immediately effect Sanctity: for, in respect of the Infants, Baptism is properly a Sacrament of entrance, as in respect of them, that are grown to full age, it is a Sacrament of Sanctification, not by effecting, but by binding.   

II.  
GOds institution, or authority, hath ●ot put a power of effecting in the Sacraments, which is proper to the Principal Agent; but of signifying, sealing, and presenting: neither hath human instirution any place in divine matters, sith the nature of those things, which concern faith, and religion, learneth upon the alone word of God.   

III.  
THe Institution, and use of a Sacrament, consisteth in two things: first, in the Relation of the Sign unto the thing signified; Secondly, in the lawful administration, and receyving the verity, and virtue of the Relation doth wholly depend upon the Institutor: of the lawful administration, God is the Author, according to his will; but man is the Minster of the same, according to the rule of God's will, and his own calling.   

FOUR  
THe Sacraments depend upon God, and Christ's Passion, after a diverse respect: upon God, as the cause; upon Christ's death, and Passion, as the object; for the Passion of Christ cannot properly be called the cause of the Sacrament; but the object, and the thing signified, whereunto it is carried.   

V  
WE are made assured of the remission of sins by the Sacraments, through an assurance not absolute, but relative; not from the former, but from the latter; not by the Principal, but by the Instrumental; not properly by effecting, but by scaling.   

VI  
THe Sacraments, & the word have reference unto faith, not after a contrary, but after a subalternal manner: because, as faith is begotten by the word, so it is nourished by the Sacraments: both are Instruments; yet distinct, by manner of working.   

VII  
SAcraments profit not, except they be well applied: now there are two means of Application; the one outward, the other inward: the outward, are the Signs, and the Word: the use of the Signs is perceyved by the touching: but the use of the Word by hearing: the understanding of both is required, because the Signs, and the word not being understood, do not profit: the inward is faith, which bringeth the use of the Signs, and the word to the Soul.   

VIII.  
THe subordinate Instruments of the stirring up of faith, is the word of preaching, or the Scripture, and the visible word of the Sacrament: neither doth the one disannul the other, but rather settle and establish each other. Add further, that the use of the picture, and outward Signs of Baptism, is one, and of the Sign is another, whereas that hath neither the word, nor promise, this both.   

IX.  
THe profit of the Sacraments, is both General, and Particular, in a divers respect. General, in respect of the entrance, and the whole outward action. Particular, in respect of the Application: the one Generally is performed by the Signs, and the word; the other particularly by faith.   

X.  
THe Difference of the Sacraments of the old, and new Testament, consisteth not in the thing signified, but in the manner of signifying, and other outward Adjuncts, and circumstances, whereof we have above spoken.    

The same Point doth Bellarmine prove by eight Testimonies of Scripture. Cap. 4.  
The First Place is of Matthew the 3. Answ. There is no difference made between the Efficacy of john's Baptism, and Christ's, but between the Persons: whereof the one, by the outward Ministry only giveth the water, as the Sign of the Remission of sins; the other, by the Inward Efficacy, giveth the Spirit, as the earnest of the things signified. And he useth the future Tense, speaking of Christ's Baptism, because he hath respect to the very Ministry of Christ's Preaching, which he was about to take in hand: neither doth the Place cited out of Acts 19 prove the same power of both Baptisms: because they are the words of Paul, speaking of them, who were baptised by john, in the name of the Lord.  
The Second Place, is of Mark the last, ver. 16. Answ. It is there declared, not why, but who should be saved: and withal, it is taught, what is the Consequent of Baptism, and Faith.  
The Third, is of john 3.5. Ans. The name of Water is Equivocal. For in the Scripture, it is usually taken in a threefold signification: for, either specially, it signifieth Baptism: or the the outward Legal washing; or lastly, the very Effect of the holy Ghost in us. If it be taken in the first signification, the sense is, that Baptism is the ordinary Sign of Regeneration in the Church: If in the second, the sense is, that the outward cleansings of the Law do not profit, unless the inward purging of the Spirit be added thereto: If in the third, the Name of the Spirit is added 
d Exegetice , by way of exposition: for that the Efficacy of the outward Sacramental Baptism, dependeth upon the Spirit.  
The Fourth, is Act. 2. Answer. To be baptised for the Remission of sins properly noteth, not the Effect of Baptism, but the end, and scope thereof: neither was the Action ordained to signify the sign, but the sign to signify the action signified.  
The Fift, Act. 8. Answer. The Particle (By) signifieth sometimes Efficiency; sometimes the Instrument, and sometime the Sign. And in this place, it is taken Symbolically, because the gift of the holy Ghost, by the laying on of hands, is both signified, and sealed.  
The sixth, is the 1. Cor. 10. Answ. To partake of one Bread, is not a cause, but a public Testimony, that we are of one Body, whereupon it is called one Bread, not in number, but by the common notion of a Sacrament; to wit, representing unto us, that one mystical body of Christ.  
The Seventh, is Eph. 1. Answ. by a Metonymy, that, which is proper to the thing signified, is attributed to the sign: because Baptism is the sign of our Consecration; & indeed effectual, not by it own power, but of him, who being one, became all things to us, the faithful.  
The Eight, is the 1. of Pet. Answ. Salvation is attributed to Baptism, because it is the visible Instrument of Salvation, both by the signifying and sealing. Add further, that Baptism, as a Counter-paterne, is opposed against the deliverance, from the deluge, not in respect of Efficacy, but of the Consequent, or the thing signified: Neither is there a difference properly put between the Baptism of the jews, and ours; but between the outward, and inward Baptism; for as much as the Effect of this is Salvation, and Peace of conscience.   

Distinctions, in Defence of the END. Bellarmine proveth by five Arguments, that the sealing of Grace, and Gods promises, is not the End of a Sacrament. 2. Cap. 14. Lib. 1. De Sacramento.  

I.  
THe end of the Sealing of the Sacrament, is not either, that we may be taught, what are Gods promises, which the word teacheth: or that we should more believe the Sacraments, than the promises: for the Sacraments are for the promises, and not the Promises for the Sacraments: but that the truth of God's promises might be confirmed, and sealed.   

II.  
THe Essence and nature of Sacraments, aught to be gathered, partly from the words of the Institutor, & partly from the properties of a Sacrament: that the words of the Institutor do include a promise, it hath been above said, that the property of a Sacrament is to signify, and seal the thing promised; the Nature of every Relation, and the use of all signs do evidently prove.   

III.  
THe use of divine Testimonies dependeth upon the will of the Institutor, whether they be Signs, or works, which being Subordinate, neither aught, nor may be opposed: both are effectual, and have their use; neither doth the abuse of the Signs in Hypocrites, take away the use of them; but (such is the nature of things opposite,) doth more establish the same in the godly.   

FOUR  
THe sealing of God's promises, hath respect, either unto the Faith of the covenant, or unto the Faith of them that are in the Covenant: In Infants, the sealing of God's promise is made properly, in respect of the Faith of the Covenant; but in them that are of ripe years, in respect of their faith in the Covenant.   

V  
THe end of Sacraments hath respect either unto the Institutor, or unto him that useth the same; the end of the Institutor is, that Sacraments should seal; but of the users, either that they use that sealing according to the will of the Institutor, to their own Salvation; or that they abuse them to their own condemnation. Which last end, being accidental, taketh not away the proper end, whether Principal, or Secondary.      

OF BAPTISM.  

The Part Confirming. CHAP. XII.  
THe Doctrine in special concerning the two Sacraments of the New Testament, to wit, Baptism, and the Lords Supper, is next after added unto the Doctrine, touching the Sacraments already expounded in General.  
The word (Baptism) according to the manner of the true interpretation thereof, doth Generally signify any washing whatsoever, especially, the Legal and jewish cleansings, and purge, or purifying, which is done by water; but Particularly it is taken, either Metaphorically, for the Cross, and Martyrdom 
a Mat. 10.38. , which they call, The Baptism of blood; or Synecdochically, for the pouring out of God's visible Gifts, wherewith the Apostles were furnished 
b Act. 15. , which they call The Baptism of 
c Flaminis  Inspiration: or most properly, for the first Sacrament of the New Testament, which they term the Baptism of 
d Fluminis  Water; in which last signification, it is of us here taken, and defined.  
To wit, that it is, the first Sacrament of the New Covenant, instituted by Christ, consisting of things Analogical; to wit, the Sign, and the thing signified; as also of the Analogical relation of themselves, between themselves, 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 engraffed into Christ, they might be made partakers of the inward washing of the soul, by his blood and spirit.  
The Efficient Cause of Baptism may be considered two ways: either as the Cause Instituting, or as the cause using Baptism instituted, or the baptizing. After the first manner, Christ only, by his holy spirit, aught to be called, & accounted the Author of Baptism, in as much, as who first instituted Baptism in the person of john the Baptist; whose Baptism Christ himself witnessed, not to be of men, but of God, and from heaven 
e joh. 1.23 31. : and afterwards confirmed the Baptism of john instituted with the word of commandment & promise 
f Mat. 28.19. . For albeit, as touching the Circumstance, and manner of Christ's manifestation, there was some difference between the Baptism of john, and of the Apostles, yet in kind it was one, and the same Baptism, seeing that the definition, as of his Baptism, so also of theirs, is the same, and both agree in all the causes.  
After the latter manner, the Minister is said to be the Baptizer, or the cause using Baptism Instituted 
g Mat. 28.19. Heb 5.4. : because he administering Baptism in the name of Christ, doth Sacramentally, and ministerially, seal, and confer the matter of Baptism: Now by the name of Minister we understand him, to whom the Ministry of the word is committed in his lawful calling: for these are Conjuncts. To wit, the office of teaching the Gospel, and administting the Sacraments: neither is it lawful, for a Private man, even in the cause of necessity, to baptise, sith there is no necessity, which may compel us to violate the orders by God prescribed 
k 1. Cor. 14.34. 1. Tim. 2.12. . Now the power, and dignity of this Ecclesiastical Ministry, dependeth not upon the quality of the Minister, but upon the power, and truth of God, who suiteth the same. For the Sacraments are true, because of the true God, whose they they are, saith Augustine.  
The Matter of Baptism is two ways wont to be considered, either as it maketh Baptism, or as it receyveth: the one hath properly the consideration of the parts, the other of the subject or object.  
The Matter, that maketh Baptism, is twofold, according as there are two parts thereof: the one Outward, and Visible, the other Inward, and Spiritual, that is properly called the Sign, this the thing signified,  
By the name of Sign, all that is understood, which is perceyved by the outward senses, in the pure, and lawful administration of Baptism, whether it be the Element, or the Action, or Rite, answerable to God's Institution.  
The Elemental Sign in Baptism, is the water 
l Act 10.47. Eph. 5.26 , not the oil, not the salt, not the spittle: because, neither the commandment of Christ, nor the examples of the Apostles, nor the judgement of the ancient Church admit any other substantial matter in Baptism, besides the Element of water.  
The Sign Ceremonlall, which consisteth in the action, is a dipping, or sprinkling: for both is noted by the word Baptism 
m joh. 3.29. Mat. 3.16. Lue. 11.38. Mar 7.4. : burr albeit, the Sacramental Rite, in particular circumstances, be dispensed, and may suffer a moderation according to charity, and necessity: yet we worthily reject Exorcisms, and consecration of Water, both for that they are conjoined with superstition, and especially, because they defile, and stain the action of Baptism.  
The Thing signified, is twofold: the one General, the other Particular: the one is already expounded in the doctrine concerning the Sacraments: but the other, if you respect the Essential signified things of baptism, may fitly be referred to three heads. The first, of the blood of Christ, for the Remission of sins: whereby it cometh to pass, that neither that 
n Gemina.  Natural Impurity, nor the fruit thereof, that is actual sins, be imputed unto us 
o Mar. 1.4 Luc. 3.3. Act. 5.8. Act z2. 16 Eph. 5.25.26. . The other, is the Spiritual, and divine power of the same, whereby we are regenerated by the mortifying of the flesh, and quickening of the Spirit: for these things God requireth, according to the form of the Covenant, of all those, who are entered by the sign of Covenant 
p Rom 6 3.4. Tit. 3.5.6. . The third, is the most straight Union, and Conjunction we have with Christ, whereby is wrought that we are made partakers of his person, merits and benefits 
q 1. Cor. 12.13. Gal. 3.27 .  
The Matter receyving Baptism, 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, & coming to the church, profess their faith and repentance before men, as also Infants, who, as they are partakers of the communion of the Covenant, by the form and promise added thereunto 
r Gen. 17.1. , so are they likewise of the Communion of the sign, & seal of the Covenant 
s Gen. 27.12. Leu. 12.3. .  
Add further, First, that as they are partakers of God's promises in Christ, and his Church, so are they also of the Sacramental signs, which were ordained, for the sealing of the promises 
t Act. 2.38 39 . Secondly, that as by the power of the Spirit, they have that wholly, which is signified, so it were wickedness, that they should be excluded from the partaking of the signs 
u Gen. 17. 1. Cor. 7.14. .  
Thirdly, that as the children of the faithful aught to be engraffed into the Church, and to be discerned from the unfaithful; so it were needful, they should be partakers of the sing of entrance, and the note of differenee 
x Act. 2.39. .  
Lastly, both the Type of Circumcision 
y Anagoge. , (in the stead whereof, this reduction of the one to the other, doth plainly show, that Baptism succeeded 
z Col. 2.11.12  and the Actions of Christ, consecrating children by his blessing, and prayers to God his Father 
a Mat. 13.14.15. , as also the examples of the Apostles, baptizing whole Families, do abundantly confirm the baptism of these.  
The Form, which fashioneth baptism, according to the Essence, and Inward nature thereof, is an Analogical, and Sacramental Relation of the Signs, and the thing signified in baptism, which Relation chief consisteth in signifying, sealing and presenting.  
In Signifying; for, by a most agreeable proportion, both the water of baptism, signifieth the blood of Christ; & the dipping, or sprinkling, 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 baptism of the faithful with Christ, noteth their most strait union with him: 
b Act. 22.16. Eph. 5.26. Tit. 3.5 6 1. joh. 1 7  In Sealing; because both the verity of the Similitude, between the Sign, and the thing signified is confirmed, and the Efficacy of the joining of both together in the lawful use, is sealed up.  
In Presenting 
c Praebitione. , (or offering) because God by baptism, in very deed, presenteth those things to faith, which are signified in baptism, not by the work done, but Sacramentally: partly, for that he exhibiteth those things as visible to the minds of the believers, and partly, for that he doth assure us, that, That is in very deed performed in the soul, which is showed, and promised by the visible Sign 
d Act. 2 38. Rom. 6.4. Gal. 3.27. .  
But, because of this Sacramental agreement, and relation of the Sign, & the thing itself, as also of the certainty of the receyving of the thing signified, the names & properties of the sign, and the thing signified are changed, by a familiar Metony my of the holy Scripture. Hence it is, that baptism is sometime said to be in the Scripture, the Lavar of Regeneration, or the washing of the New birth; and 
c Tit. 3.56 1. Pet. 3.21.  to save us.  
The Ends of Baptism are of two sorts; for some are Principal, & 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 baptism is to signify, seal, and exhibit Sacramentally, the Remission of sins, the benefit of Regeneration, and our union with Christ.  
The Remission of sins; for, albeit sin by reason of the state of Nature abide, as touching the disease or root of sin, and the very matter; yet it is taken away, by reason of the state of the person; as touching the guilt or form, which is not imputed to the faithful. Hence it is, that Baptism is said to be given for the remission of sins 
f Act. 2.38 & 22.26. .  
The benefit of Regeneration; because we, being engraffed into Christ by baptism, are changed into his nature, and are made partakers of his divine Nature: for which cause, it is called the Laver of Regeneration 
g Tit. 3.5.6. .  
Our Union with Christ; for, hence it is, that we are said to be baptized into Christ 
h Ga. 3.27 , and into the Name of Christ 
i Mat. 28.19. 1. Cor. 12 13. , by baptism, to be buried with Christ, and to be baptised into his death, and resurrection 
k Rom. 6.3.4. .  
After the Latter manner: the end of baptism is first, that it may be a Testimony of our godliness, and obedience unto God with Thanksgiving 
l joh. 4.1. Act. 2.41. . Secondly, that it may be a badge discerning the Church, together with her members, from profane Nations. Thirdly, that it may be the bond of the communion of the Church, and their mutual love, who are dipped in the same Lavar.  
From this consideration of the causes, two Consequents are drawn: the one, of the Necessity; the other, of the Effect, and Efficacy of Baptism.  
The Necessity, two things do circumscribe, or limit, The Institution of God, and the Condition of him that is to be baptised.  
The Scope of God's Institution is, not to tie, either the things signified to the Signs, or the men to the Sacraments, by an absolute necessity; forasmuch as God by an immediate, and extraordinary action when he will, and on whom he will, conferreth the thing signified: neither can the simple want, but the contempt of the Sacrament be hurtful, (which doth befall, neither unto all Infants, nor all them that are of ripe years:) but according to the liberty of his will, it may seal the things signified in them who both can, and should receive the use of the signs.  
They, that are to be baptised, are persons of years, and Infants: to a person of years, Baptism is necessary unto Salvation two ways; either by Desire, and Will, if liberty be not granted him to take the Layer of water: or really, and in very deed, if liberty be granted. For faith hath always joined with it, the desire of obedience. To an Infant, Baptism is necessary, not simply for the Invisible, but after a sort, for the visible engraffing of him into Christ, and the body of the Church; which if the point of necessity do bar him from, that invisibly is fulfilled with out baptism, which otherwise is showed in the visible baptism.  
The Effects of baptism are not, either the doing away of all guilt, and punishmen; or the conferring of grace by the work done; or lastly, an impression of a mark, that cannot be razed out; but they are the same with those, which are the ends thereof above expounded. The Efficacy of all which Effects, is not ascribed to the outward baptism, or the Elements of water, but to the blood of Christ, and the inward baptism of the Spirit, which by a hidden operation conferreth that invisible Grace, which is signified in the outward Baptism.   

OF BAPTISM. The Part Confuting.  

I.  
THe Word (Baptism) is taken two ways in the Scriptures, Properly, and Figuratively; Properly, it signifieth two things; first, a dipping into the water; secondly, any simple washing, or cleansing; and in this signification, by an excellency, the first Sacrament of the New Testament, is called Baptism. Figuratively, it importeth four things, either by an Allegory, the deluge of the waters, the passing through the Sea, and the abiding under the cloud: or by a Metaphor, the cross or every extreme affliction: or by a Metalepsis, the pouring out of the gifts of the Spirit: or lastly, by a Synecdoche, the whole doctrine of john, and his whole Ministry.   

II.  
Baptism in kind is but one, but in the manner of considering, it is twofold; Outward, and Inward: that is, of the Water; this of the Spirit, and blood: which three, because indeed they are the parts of the whole Baptism; from each one, every of the three kinds of Baptism do spring, (to wit the Baptism,) of Water, Inspiration and blood.  
In Defence of the Efficient Cause, or the Minister baptizing; and first, that the baptism of john Baptist, and the rest of the Ministers was one, and the self same, against Bellarmine, Lib. 1. de Sacra. Bapt. Cap. 20.21.22.   

THe DISTINCTIONS.  

I.  
THat baptism cannot be said to have been instituted of john himself, which the Scripture teacheth to have been a baptism administered by God's commandment, Luc. 3.2.3. To be from Heaven, Mat. 21.25: and which the pharisees refusing, are said to have despised the counsel of God: Luc. 7 30.15. but in that it is called the baptism of john, it distinguisheth between the Ministry of john himself, and the mastership (of authority) of Christ.   

II.  
THe Invocation of the Trinity, is expressed in the Scriptures, either according to the very formal words, or according to the sense and truth: albeit those words be not expressed in the administration of john's baptism; yet the consequence of divers Arguments, do abundantly prove, the sense & truth of the Invocation: for, therefore is john said to have baptised into Christ, Act. 19.4. and to have preached the baptism of Repentance for the Remission of sins, Mar. 1.3.   

III.  
THe time of the Institution of baptism, ought not to be reckoned since Christ's resurrection from the dead; or since his baptism in jordan, but since the time of his manifestation in the flesh, from which, the time of the New Testament ordinarily taketh his beginning.   

FOUR  
THe difference of baptism is, one Essential; the other, Accidental: That, according to the substance, and effect; This, according to the circumstance and manner of Christ's manifestation: but there are two causes, why he would distinguish between his baptism, and Christ's: the first, that he might note the difference between the outward Baptism of Water, and the Inward Baptism of the Spirit; the other, that he might distinguish between his own person, and office, and between the person and office of Christ. Add further, that the Baptism of the spirit is taken for the visible gift of miracles powered out on the Apostles, according as the conferring of places 
m Parallelorum. , the one with the other, teacheth Act. 1.5. & 11.16. but, in that it is spoken in the future tense, it is an Enallage (or change) of the tense, very frequent in Scriptures.   

V  
THe Fathers, who treated of the difference of both Baptisms, either treated of the circumstances, & the manner of Christ his manifestation only, and not of the substance, or efficacy as Origen, justin, Nazianzene, Chrisostome, Cyrill; or of the outward Baptism of john, or the inward of Christ severally; as Basil, Tertullian, Cyprian, Hierom: or as they are men, have erred from the truth, as Augustine.   

VI  
THe office of john Baptist, ought two ways to be distinguished: one way, whereby he received from God the office of teaching, and baptizing: the other, whereby particularly, he is called the forerunner of the Messiah in the Scriptures: by the former, he sealed, and conferred salvation ministerially by preaching, and baptizing: by the later, he foreshowed Christ, the true & only Author of the true Baptism: by both ways, the power and efficacy of john's Baptism, and of the rest, is evidently proved to be the same.   

VII  
A Comparison is made of both Baptisms, in respect both of the person, and of the office of john, & Christ, & not (in respect) of the essence & effect: neither is the outward baptism diverse (or different;) but in the administration or both, the difference is declared between john's outward, and Christ's inward Baptism.   

VIII.  
THe Consequence is of no validity, from a conjecture, though ever so likely, whereof notwithstanding, there is no testimony extant in Scripture: again, according to the use of Scripture by a Synecdoche, a part is taken for the whole. Add further, that Luc. 7.8. The Scribes, and pharisees not being baptised, are excepted of john.   

IX.  
ACt. 19 ver. 3.4.5. the words of Paul speaking, are to be distinguished from the words of the Evangelist, declaring that history, as it is confirmed by the propriety of the two words in the Greek tongue. Moreover, in that they deny, that they ever heard, whether that there were a Holy Ghost, it is to be understood, not of the Existence, and Substance of the ho●y Ghost, but Metonymycally, of the manner of the visible pouring out of the gifts of the holy Ghost. Add further, that from the doubtful signification of the word Baptizme, nothing followeth: for baptism doth not signify Water only, but either the matter of Baptism, or the very doctrine of ●ohn.    

DISTINCTIONS. Of the Baptism of Lay-people; against Bellarmine, Lib. 1. cap. 6. De Sacra. Baptis.  

I.  
THe example of Zipporah, who circumcised her son, in as much as it was, either a rash, and unlawful ex●mple of a foolish angry woman, or 〈◊〉 particular action, or deed, ought not to be drawn into a consequence: for the Angel was pacified, because the Child was circumcised, and not because she had circumcised him.   

II.  
THe office of teaching is, one Ecclesiastical, an other Domestical; that is public, this private; the Ecclesiastical, and public office pertaineth to them alone, who have a calling in the Church: the Domestical and private to all those, who being as members of the Church, are by the law of Charity bound to respect the good of the whole Church, and every member thereof. Now the conclusion is not of any force, from a public office of teaching, to a private, whereas, that is of a particular calling; but this of a calling common to all Christians.   

III.  
FRom public persons, & those, upon whom sometimes the office of administering the word was imposed, to those that are of the Laity, the conclusion is of no force. Add further, that the administration of Baptism was twofold in the Primitive Church; the one Immediate, by the Apostles themselves; the other Mediate by the Deacons, who, not of themselves, but by the commandment of the Apostles, did baptise.   

FOUR  
THe Testimonies of the Fathers, and Counsels, which are cited, are either unfitly alleged, as that of Tertullian, who giveth the authority of baptizing, not absolutely, but by the way of supposition of the order altered in the Church: Of Ambrose, who treateth of the extraordinary function of the Deacons in the Primitive church; and the ordinary function of the Ministers in the Church, which followed after: Of Augustine, who determineth nothing, but doubtingly proposeth a question, or, are false, and are confuted by the testimonies of the fourth Council of Carthage, which, in the 100, Canon, ezpresly layeth down, and determineth the contrary: Of the Nicene Council, which treateth of the Baptism of Heretics, whose manner is divers to this, and not of the baptism of the lay-people? or lastly, by the testimonies of other Fathers, and counsels, as of Chrysostome, and Epiphanius. etc.    

For the Matter receyving Baptism, or the baptizing of Children.  

I.  
FRom those things, which are particularly spoken, or done, with certain conditions, and circumstances of the persons, and the times; simply, and generally to conclude, is an Inconsequent.   

II.  
TO believe, as touching the present controversy, is taken two ways: Actively, when they, which are of years, have faith in Christ, by the hearing of the word▪ Passively, and by imputation, when, for the covenant, and God's promise, the righteousness of faith is imputed unto Infants.   

III.  
THere is a twofold Act of Faith: the first, and the second: that, whereby faith is: this, whereby faith worketh: Infants have faith in the first Act, not in the second; in the seedness, and not in the harvest: by Imputation of justice, not by operation: by a hidden virtue of the Spirit, and not by outward demonstration.   

FOUR  
THe divers circumstances of ages, break not the unity of Faith, and the nature of the promise: for the one, and self same righteousness of faith is sealed in the Parents, and in the Infants.   

V  
AN Universal commandment includeth a particular: neither must we restrain that to one part only of the promise, and to the half seed of the riper age, which pertaineth alike unto all.   

VI  
FRom the denial of a special precept, to an universal forbidding, it followeth not by consequence.   

VII.  
THe truth of doctrine ought not only to be drawn forth, and confirmed from the outward syllables, but from the consequence, and force of the whole scripture referred to the proportion of Faith.   

VIII.  
THe consequence is of no weight, from the unlikeness of time, and persons, and the diverse order of God towards persons, of years, and Infants.   

IX.  
COnfession of Doctrine, and faith, are not the proper, and true causes of Baptism, but only the consequent Effects.    

For the necessity of Baptism, against Bellarmine. Lib. 1. Cap. 4.  

I.  
FRom the ambiguous signification of the word (Water,) nothing followeth: for it is taken, not only for the outward Element, but also for the operation of the holy Ghost, which 
k Exegeticè  by way of exposition, is wont so to be expressed in scriptures: then the necessity, which Christ inferreth, is to be ascribed, not so much to the sign, as to the thing signified. Add further, that the Baptism of water is, after a sort, said to be necessary to those, who both can, and aught to use it.   

II.  
THe Testimonies of the Fathers, and Counsels, some are badly cited, as that of the Council of Carthage, and of Milevitum out of Augustine: For those Counsels do treat against the Pelagians, who, at that time, denied the baptism of children, and some are suspected, as that of the Tridentine Council, and the Testimonies of the Popes.   

III.  
Infant's aught two ways to be considered: either, according to common nature, or the singular manner of the covenant, and grace; that way they are conceived in sin; but this way they have obtained remission of sins by the promise.    

In Defence of the Effects of baptism, against the same. Cap. 4 and the rest that follow.  

I.  
Sin dwelling in us, is by baptism taken away by three means, and degrees: First, because it is not imputed. secondly, because, by little and little, the body thereof is destroyed. Thirdly, because, in death, it shall utterly be taken away, by the power of the same blood of Christ, wherewith we are washed in Baptism.   

II.  
IT is one thing to speak of the cause of justification; and another thing of the Instrument thereof; lastly, an other thing of the sealing: the cause is the merit of Christ; the Instrument is Faith, and the sealing is Baptism.   

III.  
THe new, and uncertain devise of the Schoolmen, concerning the Character (or Mark,) which cannot be defaced, is with the same facility denied, as it is affirmed: chief, whereas, neither Scripture teacheth, nor necessary reason showeth, nor authority of Fathers proveth any such Character. Add further, that the chief reason, why Baptism is not iterated; is not the impression of the character, but God's only Institution.      

OF THE lords Supper.  

The Part Confirming. CHAP. XIII.  
THe other Sacrament of the christian church immediately instituted of Christ, for the perpetual use thereof is, The Lords Supper: whereof, though there be diverse appellations both in Scriptures, and with the Fathers, (for in the Scriptures it is called, The body and blood of the Lord, The New Testament, The Communion, The breaking of bread, The Lord's Table, The bread, and the cup, The Communicating of the body & blood of Christ 
a 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, it is called a gathering together: The Eucharist, or Thanksgiving, Publ●●g Administration. Secondly, the Lat●●●, Offering, because of collections, and sacrifice, for the remembrance of Christ's sacrify, yet most properly, by this appellation, Of the Lord's Supper, the thing itself hath most fitly been 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 soul, and not of the belly, instituted of the Lord, and that in the Evening; but the Lords, 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 Sign, and the thing signified, proportionable, by an Analogical Relation, and action of themselves, between themselves; whereby the full grown members of Christ and his church, are trained up, and taught in the lawful use of the visible signs, concerning the true, and spiritual communication of the body and blood of Christ, unto life eternal.  
The Efficient Cause of the lords Supper, aught to be considered, either, as instituting; or as using, and administering the same; that is, the principal cause: but this, is the serving, (or administering) cause.  
The Principal, or Instituting cause, is the Lord, from whom, it hath been customably called the lords Supper; to wit, Christ, God, and man, our only Redeemer, instituting the mystery of his body, and blood, by the oblarion whereof, he redeemed us 
b Rom. 15 18. 1 Cor. 11.23. .  
Of this mystical, and divine Institution, there are two parts. Christ's Deeds, and his Words: by the one whereof, he limited, and left an example of Administration; by the other, a doctrine of Institution.  
Of Christ's Deeds, whereby the manner of the lawful public office, or administration is declared, there are three parts, according as, concerning both signs, which Christ received, he orderly used, holy and ceremonial actions 
c Mat. 26.26. Mat. 14.22. Luc. 22.19 1. Cor. 11 24. .  
The first is: (Blessing, and Thanksgiving:) for the Scripture useth those two words, the one Matthew, & Mark useth; the other, Luke, and Paul, both signifying the one, & self same thing: to wit, how Christ, by prayers to God, by thanksgiving, and all that holy action, prepared, appointed, and sanctified the Bread, and Wine, to a holy use, that they might be a Sacrament of his Body, and Blood; not by their own 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 pouring of the wine into the Cup, which Christ used, not only for the cause of dividing, and distributing thereof, but for the representing of his death; for it is an Essential, and Sacramental Ceremony of the lords Supper, pertaining to the end, & form thereof 
d 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 powered in. For, Christ gave not the same to his Disciples, that they should distribute, but that they should receive that, which was distributed 
e Mat. 26.26.27. Mar. 14.22. Luc. 22.56 : because, they were in that Supper, not the dispensers of God's Mysteries, but the Guests. But Christ, as being the Feast-maker, with one labour instituted, and with his own hands dispensed the Sacrament of his Grace, and withal sanctified the Ministerial dispensation thereof.  
And all these Actions are Sacramental, and ought diligently to be considered, as far forth, as they are used, for the signifying, and sealing of Spiritual things, by divine Institution.  
To these Actions, (that we may come to the second part of the Institution,) Christ added Words; whereof some include a Commandment, some a Promise; and lastly, some an Explication: These in Schools have usually been termed Preceptive, the other Definitive, and Sacramental: Lastly, these Expositive.  
The Words Preceptive, are those, by which he hath enjoined, both upon the dispensers, a necessity of their administration, and upon the communicants, a necessity of taking; and hath prescribed unto, both a form of both: Administration, by his deed, whereof we have above spoken, and by his commandment of Imitation, joined thereunto 
e Mat. 2, 6 26. 1. Cor. 11.24. . Of Communicating, by a double Precept; by the one, To take; by the other, To eat, and to drink.  
The Taking, is a Sacramental Rite, prescribed to him, that cometh to the Lords Table, whereby we receive with our hand the Bread, and Cup of Thanksgiving: (for it cannot be gathered, either from the Story of the Institution of the lords Supper, o● from the fashion of Christ's sitting down, and his Apostles, that Christ in the first Supper, did put those signs into the mouth of every of the Apostles) by which taking, the spiritual sealing within us, both of Christ himself, and of his benefits, by the Instrument of faith, is declared.  
The Eating, and Drinking, is an outward, and sacramental use, and taking of the signs, according to Christ's Prescription, whereby the inward, and spiritual eating, and drinking of his body, and blood is sealed by divine ordinance: for as first, there are two persons administering 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, bodily, & perceivable for the senses; the other, heavenly, spiritual, and intelligible, for the understanding of the faithful. Thirdly, as there are two parts of man; the one, the body, the other, the soul; so there are two givings, and eatings; the one outward, which is called Sacramental; the other inward, which is termed Spiritual: yet, that was instituted of Christ, that it might be a certain express shape, (or Image) of this.  
The words Definitive, and Sacramental, are those which declare the inward matter, or thing signified, and utter the same, whether it be of the bread, or of the cup, sacramentally, of the bread, as This is my body, which for you is delivered, and broken 
f Luc. 22.19. : but of the cup: This is my blood, which is shed for many 
g Mat. 26.28. .  
Both expositions are wont two ways to be considered, either in each words apart, and by themselves considered, or in the whole exposition together.  
Being considered apart, they note either the Subject, or the Attributes, or the Copula.  
The Subject, is the pronoun demonstrative, (this) not adjectively, but substantively taken: for it doth not signify 
h Individuum vagum.  any singular thing: but the very bread, which Christ took, Brake, and Gave to his Disciples, and the Wine, which he held in his hands, according as the order of the Text 
i Mat. 26 26.27. , the interpretation of Paul 
k 1 Cor. 11.24.25. , and the Analogy of Faith do demonstrate.  
The Attribute in the first proposition, is the Body of Christ, not the mystical, which is the church, but the proper, and the true, which for us is given, and broken, and that as it was such a body; In the second, is the blood of Christ, which for us is shed, and even that, as it was such a blood, according as the other member of these Attributes, which is pronounced by an Enallage of the present tense, for the future Tense, doth most evidently prove.  
The Copula, whereby the Attribute is knit with the Subject, is the Verb Substantive (IS,) which ought not, nor may be taken Substantially; whereas, by no means at all, the unlike cannot properly, and Essentially be affirmed of his unlike: but figuratively for a mystical and Sacramental Being, whereby the thing, which signifieth, taketh the name of that thing, which it signifieth, because of the Analogy of the one with the other: for by that little word, Christ taught not what the bread and wine, were by nature, or substance; but what they were by signification, office, and use: for, by nature they are bread, and wine; by signification, they are the body, and blood of Christ.  
The whole Attribution, or Predication is not proper, or regular, whereas neither the proposition is identical; nor the body of Christ can properly be affirmed of the bread: to wit, whereas the Body of Christ is, neither the General, nor the Special, nor the difference, nor the property, nor the accident of bread, but it is Figurative, and Sacramental.  
Figurative, not simply Metaphorical, and Allegorical, but Metonymycall; to wit, such, whereby the name of the thing signified, is given to the Sign, which Metonymycall speaking is very familiar in the Scriptures.  
Sacramental, because the exhibiting of the thing signified, is withal promised: and yet, there is no swerving from the word spoken or pronounced, whereas we retain the word spoken, being Sacramental, which is altogether different from regular Predications, and to be expounded with an interpretation, answerable to the nature of Sacraments.  
The Expositive words are these, by which Christ expounded, (or laid open) the end of this holy action; to wit 
l 1. Cor. 11 16. , the remembrance of his death, which is not a naked, or idle remembrance of a thing past, but an effectual and healthful apprehension of Christ's merits, and an explication of the same privately with ourselves, (or properly unto ourselves,) and withal a solemn Eucharistical Thanksgiving, in the use of this Sacrament, for so great a benefit: and this is the manner of the Efficient Cause being principal, or that, which suiteth the Supper, and of the Institution itself.  
The Cause Efficient Administering, or Instrumental, are the Ministers of the Church, called by lawful ordination; by whom God, as by active instruments, offereth, and representeth us, those things outwardly by the signs of bread and wine, which by the inward operation of the holy Ghost, he effecteth in us.  
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 own 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 authority of Sacraments, if they be considered in themselves, dependeth not upon the quality of the Minister, but upon the Institution, verity, and power of Christ.  
The Matter of the Lords Supper is two ways usually considered, either as that, which partaketh the Supper, or as that, which constituteth the Supper, whereof, the one hath the manner of the Subject, the other of the parts.  
The Matter, or Subject, partaking the Supper, are all they, who, being by Baptism made the members of the Church, and now, being of years, profess sound doctrine, and have the testimony of a holy life 
m 1. Cor. 11.20. & 12.13. .  
From the circumscription of this Subject, are excluded first, the dead, or they that are departed this life; from whom, both the power of using the Sacrament is taken away, and unto whom all the use thereof is in vain, & ineffectual; as also the use of the preaching of the Gospel, whereof the Sacraments are appendents. Secondly, the Sick like to die: for Christ would have this communion not to be private, and domestical, but ecclesiastical, and public: neither doth the want, but the contempt of the same hurt the party that doth not communicate, though peradventure there be another respect to be had concerning them that have slipped, and that are Excommunicated out of the church, and concerning prisoners, who are to be punished, and are now penitent.  
Thirdly, Children and Infants; for, to speak properly, the Supper is meat, for the stronger, and the further grown in years, and not for Infants: neither can they yield a reason of their Faith, nor examine themselves; which, not withstanding, how needful it is, the Form, & End of the lords institution, as also Tradition do prove with great likely hood. Fourthly they, who for heresy, or for their dissolute life, are lawfully excommunicated: for this Supper requireth worthy guests, which live to Christ in Spirit, & Faith. Whence it was, that the persons, who were excommunicated, or did Penance, after the Sermon ended, were in former time, commanded to go forth.  
The Matter constituting the holy Supper, is twofold; the one Earthly, Outward, Elemental, Visible; the other Heavenly, Inward, and Spiritual; whereof, that is commonly called the Sign; this the thing signified.  
By the name of Sign, all that is understood, whatsoever is perceyved by the outward senses, in the pure and lawful administration of the lords Supper: whether it be the Element, or the bodily substance, or the action, or rite, agreeable to God's institution.  
The Elemental Signs, (for of the Rites we have spoken in the explication of the Efficient Cause) are two, the Bread, and Wine: which two, albeit materially they are distinguished, yet formally, and perfectly, (as the Schoolmen speak) they make but one Sacrament: now they so make it, that neither more, nor fewer be required, for the entireness, 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 fail (or be wanting) the Sacrament of perfect refection is taken away.  
And in this defect, Offence is committed in the maiming of the Elements, or in the communion under one kind only; against the Lord's Institution, the Apostles Tradition, The End and Dignity of the Sacrament: and lastly, against the Orthodoxal consent of the elder Church.  
Christ's Institution: because, if you respect either the action of Christ, and of the Apostles in the first Supper, both were given, and both were received: or the words: First, Preceptive, of both they include a commandment: Take, and Drink. Secondly, Definitive, they are pronounced of both, the Bread, and the Wine: This is my body, and this is my blood. Thirdly; Expositive, In both they propose a promise 
o Mat. 26.28. Mar. 14 24. Luc. 22.20 .  
Apostolical Tradition: because the Apostle by the authority of the Lord, enjoineth upon the whole Church of Corinth, a necessity both of eating the bread, and drinking the wine. Which 
p 1 Cor. ● 11.25.26.  Tradition, that it was proposed not to one age, but to all ages to be observed; The consequence of the Text doth easily proueq.  
The End and Dignity of the Sacrament: because the end is to seal the perfect refreshing of us in Christ, which by the cutting off of the other Sign, is made unperfect: but the dignity is to set forth the grace of that covenant, after a more evident manner, then in the old Testament, it was set forth unto those, who did all alike partake of the Paschall Lamb, and of the water out of the rock, as the Story, and Paul's eplication teacheth 
r 1. Cor. 10.1, 2 .  
The Orthodoxal consent of the elder Church: because all that ancient and purer Church judged, that the communication of both kinds, did not pertain to the Clergy only, but to the laity aswell. It knew nothing of Concomitancy, which, from the bad custom of the Eucharist dipped in the Wine, sprung forth above a thousand, two hundred, and twenty years after: and afterwards was confirmed in the Counsels of Constance, Basil, and Trent.  
Now by the name of Bread & Wine we specially, and properly understand those Elements, which by those words are wont amongst us to be noted and pointed out. To wit, being Pure, and Common; Pure, that they be not mingled, or confounded together, either by dipping of the bread in the wine, or by adding the same together with the Wine. Common or Vulgar, that they be such, as are in common use; to wit, lest by the matter, colour, and taste of those signs, any superstition should be bred in the heart, or mind.  
The Thing signified, or the matter inward, and spiritual in the Supper of the Lord, the nearest and principal, is the body and blood of the Lord: That, as it was crucified, or broken: This, as being powered out. Then, the Secondary is the most straight copling of Christ with us by faith, by the mean whereof, we are made partakers of Christ's own person, and all his benefits.  
The First, or Principal (in the Supper) is the Body and Blood of the Lord both as touching the Substance, and as touching the singular Attributes of the Substance.  
As touching the Substance: because we a●e made partakers of the true, and Essential body and blood of Christ, though, after a spiritual manner of receyving 
s 1. Cor. 10 26.  for albeit the Supper be an eating of the body, yet it is not bodily, but spiritual: not in respect of Essence, but in the manner of communicating, and the spiritual efficacy of nourishing: for the Spirit of man, by faith alone, receyveth the body and blood of Christ, and with them really, (for even spiritual actions have also their reality,) is nourished to a spiritual life, by the effectual working of the holy Ghost.  
Neither do we exclude whole Christ from the Supper 
t Gal. 3.27 Rom. 6.3 , sith by the denomination of his body and blood, the whole humanity of Christ, nay, his whole person is synechdochicaly understood; because neither the humanity without the Divivity, not the Divinity without the humanity, nor both without their common Subject, can be a mediatrix. The reason of which Synecdoche is, that albeit he be the one, and the same, who suffered for us, even Christ, God, and man; yet suffered he not in the very Divinity, but in the Flesh: for therefore, as said Augustine, was Christ borne, that being man, he might deliver men, and being mortal, he might deliver mortal, and dead men from death.  
The Particular Attributes of this Substance, are the crucifying of his body, and the pouring out of his blood 
u 1 Cor. 11.14. Luc 22.19.20 , and the fruit of the merit of Christ's Sacrifice conjoined with these; to wit, Remission of sins, Sanctification, & Redemption: whence it is, that in the Scripture, the whole obedience of Christ, and all the benefits thence proceeding, have usually been signified by one word, Death 
x 1. joh. 1.7. 1. Pet. 1 19 Mat. ●0 28. .  
The Secondary thing signified in the Supper, is the most strait uniting, & conjoining of us all into one mystical body; both with Christ, and among ourselves 
y 1. Cor. 10.16.17.12.13. : for as we are tied among ourselves by the holy band of the same faith, and brotherly love, as the members of the same body: so, by the true eating of Christ's body, we are most straightly conjoined with him; and from him, as from the head, life issueth unto us, as unto his members 
z joh. 6.5.7. .  
By the mean of this union, it cometh to pass, that we be made partakers both of the benefits of Christ, and of his Substance. Of his Benefits, as well those, which are conferred upon us by Imputation alone, as by real efficacy: of his Substance, because, all the benefits, and that quickening power, which sustaineth our souls unto life eternal, cannot be plucked asunder from the body and blood of Christ, to which it inhereth, and so from Christ himself; no more than 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 joining together of the Signs, and the thing signified; not natural, either by a substantial touching, and knittting together, or by the union of the Accident, and Subjects: not local, by a nearness or being in, of one thing in the other; but Relative and Sacramental: wholly consisting in this, that the same being declared according to God's ordinance, by the Sacramental word, the Signs, and the thing signified, be one certain thing, not in number, not in special, not in general, but by an Analogy, and a reciprocal relation between themselves,  
This conjoining of the Relation doth chief consist in three things: 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 sign, and the thing signified both in the very Substances, and in the singular attributes of the Substance.  
In the Substances: because they have ● great affinity between themselves: for that, as the bread, and wine are the most fit, and chiefest Instrument of carnal nourishment; so are also the body and blood of Christ, the only ●nd alone food of the hungry souls: whereupon it is largely declared by S. ●ohn, that the Flesh of Christ is meat ●ndeed, and that the blood of Christ is stink indeed, which, whosoever shall ●ate, and drink, he should never ●unger, nor thirst 
a joh. 6.31.32 : and it is most usual in the Scriptures, that the names ●f the Signs, and of the thing signified ●re diversely changed, by a kind of Sacramental speaking 
b Exod. 12 11. 1. Cor. 5.7 .  
In the singular Attributes of the substance; because both the breaking ●f the bread, and the pouring of the ●ine into the cup, do mystically lay, ●nd represent unto us, before our eyes, ●he truth, power, and efficacy of the ●illing of Christ's body, and the shedding of his blood, by which, to wit, he faithful behold, with the eyes of their mind, Christ himself, as it were beaten, and broken upon the Cross, with exceeding great torments, and as though dropping clutters of blood 
c 1. Cor. 11 14. Esa 53.3 ,  
In Sealing: because the Bread, & Wine both are, & are to be calid the seals, or stamps of his body and blood; both, for that they confirm the truth of the Similitude between the sign, and the thing signified; and also, because they do most certainly seal the efficacy of the union, and conjunction of both together in the lawful use, for, we do not simply, and properly consider the Sign, and the thing signified, as they are things material, and substantial, but as mystical things 
d Entia rat. onis. , and things that have their being of the manner, not natural, but of divine ordination: seeing that Faith considering the Signs, not in their own nature, but in the sacramental word of Institution, useth 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 Sign is figured: for the Sacramental signs are exhibitive, for that by them Christ yieldeth, 
joh. 6.35.  and exhibiteth himself, the heavenly bread, unto our souls. 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 essential changing of the signs in this conjunction, as if they should either by a dissolution be resolved into their first matter, or even into nothing; or if, by a simple, or absolute change, or according to substance, they should be converted into the substance of the true body, and true blood 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 wholly Sacramental, that is, a change of the quality, or condition, of the use, and end of the Elements.  
The end of the Lords Supper, is twofold: Primary, and Secondary.  
The Primary is, that we in the lawful use of the Signs, celebrating the memory of Christ's death, may be confirmed, both concerning our communion with him, and our nourishment in him 
f joh. 6.57 1. Cor. 5.8 1. Cor. 10.17. , unto life eternal.  
The Secondary, that it might be a token of our resurrection, and testimony of our thankfulness; a pledge of our mutual love; lastly, a public note, (or mark) of difference, and profession.  
This resolution of the Definition, by causes, three additions, or Corollaryes, do follow: one of the Presence, the other of the Communication, the third of Adoration of the Lords body, and blood.  
For the Presence of Christ in the Supper, it is needful that it be distinguished, and considered two ways; First, according to the verity thereof, Then, according to the manner of the verity thereof.  
The Verity of Christ's presence in the Supper, in that the Supper of the Lord is considered not as an earthly action only, but as a heavenly, is that, whereby in his Body, and blood, he is believed to be truly, and really present in the Supper, and that both in respect of the signs, and in respect of the Communicants.  
Of the Signs: because the body, and blood of Christ are truly present together with the bread and wine, the sacramental signs; not in respect of coexistence, and place, but in a Sacramental manner, in respect whereof, this presence in the Schools, is commonly termed Relative.  
Of the Communicants: because Christ is in very deed present, in the hearts of them that believe, even altogether with the same, and such a presence, as the communion of his body, is exhibited unto them in the Supper 
g Mat. 18.20. : and this presence is Real: yet neither presence is corporal: for by faith (as Ambrose saith,) Christ is touched, not by body.  
Of this Verity there are two grounds; The Divine Promise, and the Sacramental Union.  
The Promise; for sith Christ, in the instituting of his Supper, hath promised the eating of his body, and blood; and therefore also his Presence, we must verily believe, that Christ accomplisheth, and performeth what he hath promised 
h Mat. 26.26. Mar. 14.22. 1. Cor. 19.23. .  
The Sacramental Union: for the Essential Form of the Sacraments, & ⁱ that, which maketh Consistence, requireth, that in the Supper, the thing signified be no less certainly conferred, than the very present signs are offered.  
The manner of this Verity is not corporal, natural, or Local, either by a conversion of the whole Substance of the bread and Wine into the lords body, and blood, or by 
k Impanationem.  a passing into the bread, or by local inclusion; or lastly 
l ●nex stent●am. Indistantian , by a being in, or closeness; but it is Sacramental, and Spiritual, which Gods will, and authority declared by the word of Institution, effecteth: Sacramental, because, according to the nature of Sacraments, it consisteth in a disposition, and relation, by which Christ, together with the sign, exhibiteth the thing signified to the Communicants, and sanctifieth the bread and wine, that they may be the signs of the thing signified, being conjoined together by a Sacramental union.  
Spiritual; because the body, and blood of Christ, being not simply, and as they are in themselves, things subsisting, but Intellectually, and understandingly 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 received.  
Of this manner, there are three grounds; The Institution, the Verity, and Manner of Christ's body, and the Nature of the Sacraments.  
The Institution: for Christ instituted the Sacrament of our communion with his body and blood, whereof we are spiritually partakers by Faith: for after no other manner can it be believed, that the present body of Christ is exhibited in the Supper; but as it is truly received, as the spiritual meat of the soul unto life.  
The manner and verity of his body: for seeing the body of Christ being coessential with ours, is circumscriptively in Heaven, wheresoever he will, and cannot be in earth by a manner invisible, incircumscribed, infinite indefinite; all and every of which manners, overthrow the verity of a body; we must altogether confess, that Christ, being bodily in heaven, is nevertheless, after a Sacramental manner in body present in the Supper 
m Heb. 2.17. Luc. 24.29. .  
The Nature of the Sacraments: for Faith should cease in the Sacraments, if the very thing, which is believed, were otherwise present, then after a sacramental manner 
n 1 Cor. 11.17. ; neither, indeed doth the omnipotency of God, or a miracle invert, or evert this sacramental manner of presence. Not God's Omnipotency: because, when there is speech made of that effectual, and actual power of God, the will of God revealed in the word, must needs go 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 neither miracles which are indeed above nature, should be said to be against nature, taking away, and withal leaving a substance, or natural quality: nor is it probable, that a thing which is extraordinary, is done in an ordinary Sacrament of the Church.  
And these things have we spoken concerning the Presence of Christ's body and blood in the Supper: Now are we to see, concerning the Communicating, and the eating.  
It is needful, that both the ground and the manner of the Communicating of Christ's body, be considered and discerned.  
The Ground is the union in the Supper, and the same twofold: the one, of the body and blood of Christ, with the bread and wine, which is called Sacramental, and pertaineth to the Form of the Sacrament: the other, of the same body and blood of Christ, with the believers, pertaining to the end of the Sacrament.  
The Former consisteth in 2. things in the conjoining of the Sign, and the thing signified, whereof we have spoken, and in the joint receyving of both, in the lawful use, because in the use instituted, they are received 
o Simul, licet non similiter.  together, though not alike: both conjunctions are not natural, nor corporal, nor yet simply obligatory (or binding) but Sacramental, whereby the thing signified is conjoined to the Sign, and the matter of the Sacrament, to the Sacrament: and are jointly perceyved in the true and lawful use thereof.  
The Latter is our Essential, Real, and spiritual communion with Christ 
p Eph. 3.16.17. & 5.29.30. 1. Cor. 6.15.17. 1. joh. 3.24. . Essential, if the things, which are united be respected: Real, if the truth of the Union: Spiritual, if the manner, whereby the union is made, be considered. The things, which are united, are Christ, and his Church; the Verity thereof, the name of Union confirmeth, and diverse similitudes in Scriptures do shadow forth: the Manner is not simply Intellectual, or vulgarly, Supernatural; but plainly Spiritual, Divine and Heavenly, whereof the (question) that it is, is manifested unto us by the word of God, both simple, and Sacramental: but the question, how it is, is so mystical and secret, that even an Angel cannot comprehend the mystery thereof 
r Ep. 5.30.32. .  
From this twofold union, a twofold manner of Communicating also ariseth.  
The one is Sacramental, or external, of the Signs, which is made by the taking of the bread and wine, as according to the Institution & ordinance of Christ, they are the holy signs of his body and blood 
s 1. Cor. 11 26. : For as the bread and the cup of the Lord is corporally eaten and drunk; so is the same eaten and drunk Sacramentally, whereof the bread and the cup are a Sacrament, even after that manner, as the Sacrament of his body is called his Body, and the Sacrament of his blood, is called his Blood, by a Sacramental manner of speaking. And this manner of eating is Temporal, and may be iterated.  
The other is Spiritual, and mystical; to wit, the very receyving of Christ's body, and blood in verity, by the Spirit, by which Christ is spiritually applied unto us, that we being made one with him, might by his spirit be quickened to life eternal 
t joh. 6.46 48. , and so this spiritual communicating, doth not only signify 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 Christ's benefits, and sometimes our engraffing, and incorporating into Christ. Now it is called Spiritual, partly, because it is effected by the work of the holy Spirit 
u 1. Cor. 12.13. : Partly, because it is by faith only received, and partly also, because it pertaineth to the Spiritual life. And this manner of communicating is daily, continual, incessant. From both we exclude the corporal, & or all communicating of Christ's body and blood in the Supper. From the First, because the sign is received with the mouth, and not the thing signified: From the Second, because a spiritual thing cannot be received, burr Spiritually.  
The Adoration, or Bread-worshipping remaineth, which by a false supposition both of the presence, and of the communicating of Christ's body & blood, superstition hath devised. For, albeit all the godly do worthily confess, 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 himself is to be worshipped in the mysteries, both as he is God, & as he is God and man; yet we must not stay in the very signs, neither are the eyes of faith to be lifted up to the place of the bread, but unto heaven 
x Col. 3.1. .  
That this popish Adoration is Idolatrous both in itself, and in the Adjunct Ceremonies, we prove diverse ways.  
In itself: by three Arguments drawn from the cause, from the manner, and from the kinds of Adoration: for seeing the cause of the Adoration of Christ, is proper in his Godhead: for nothing is properly to be adored, but that which is God: the worshipping either of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; cannot be translated to the outward signs themselves without manifest sacrilege: then, seeing the manner of Christ's adoration requireth, that neither the person be divided, nor the natures equalled, or the difference of them taken away; the bread cannot at all be worshipped, or the body in the bread; but either the nature, and the properties thereof should be confounded, while the presence of Christ's body is judged to be in the bread; or that which is not fit for a human nature, but in regard of the person, should Idolatrously, be attributed not only unto him simply, and as touching himself, but also unto his Sacrament, Lastly, seeing there are two kinds of Adoration, Praying, & Thanksgiving; neither of them can be applied to the bread, neither 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 Relics, the enclosing, 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 neither 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 Gospel.   

OF THE LORDS Supper. The Part Confuting.  

Distinctions in Defence of the Interpretation, and signification of the NAME.  

I.  
THe Supper of the Lord signifieth, either the sign, or the action: that is, either it is taken Relatively, or Absolutely. Being Relatively, it signifieth the Symbols or Signs of God's grace: Absolutely taken, 〈◊〉 signifieth the whole Action composed of the visible and corporal 〈◊〉 ●ing of the Signs, and of the invisible, and Spiritual receiving of Christ, and his benefits.   

II.  
THe Lord's Supper is considered, either abstractly, as touching itself, or applyedly in the lawful use: this way, it is properly called a Sacrament, that way, it is not, but abusively, and improperly.   

III.  
THere are four forms of speaking, concerning the Supper of the Lord; the sense whereof, and manner of understanding (them) is the same: the First is, wherein the Name of the thing signified is laid on the Sign; as the Supper is the New Testament. The 2. wherein the thing signified of the Supper, in respect of the effect, and efficacy thereof, is given to the Sign, as the Supper maketh us partakers of the new Testament. Thirdly, wherein the offices of the signs are expounded in their proper signification, as the Supper is the sign of the Covenant. The fourth, when, in the lawful use of the Supper, the Sacrament is conjoined with the promise of grace, as he, which receiveth the bread and wine worthily, shall eat the body, and drink the blood of Christ.    

Distinctions in Defence of the Efficient Cause principal; and First for the Subject of Predication, against Bellar. Lib. 1. De Sacra. Euchar. Cap. 10.  

I.  
THe Pronouns demonstrative, and Relative, aswell with the Greeks', as Latins, do not always according to rule, agree with the substantive following, but sometimes also, with that, which goeth before; and contrariwise not always with that which goeth before, but with that also which followeth. Moreover, the thing, which is only a note in the universal, and not in the particular, according as bread was in the Supper, is most usually uttered by a Noun universal of the Neuter gender.   

II.  
THose things which are to be understood Tropically, according to the nature of a sacrament, ought not, or may not be properly, and simply taken. Now there is a double Trope in the proposition touching the cup: for by a Synecdoche, the cup is put for the wine in the cup; and by a Sacramental Metonymy, the Effect of the thing signified, is given to the Sign.    

In Defence of the whole Predication, to Cap. 9  

I.  
THe Style of Scripture, doth most manifestly prove, that the Sacraments of the old, and new Testament, as also Testaments, compacts, and covenants, are found to have been instituted in Figurative words, and the precepts to have been uttered Figuratively.   

II.  
AN Argument drawn from a Figurative speaking, to the obscureness of the same, is inconsequent: for it followeth not, that if it be Figurative, therefore it is not perspicuous; or on the contrary, if it be perspicuous, that, therefore, it is not Figurative.   

III.  
THe Testimonies of the Fathers are Sacramentally to be taken, that is, to be expounded according to the manner, and Trope, which is agreeable to Sacraments: Whence it is, that they all have judged, that Christ's words are to be expounded, not according to the Word spoken, but according to his meaning.   

FOUR  
THe appellation of the Word spoken, or the sense of the words is taken, sometimes in a larger, and sometimes in a straighter signification: in a straiter, in regular Predications; in a larger in those, which are Figurative: Wherefore, in the very words, of the Supper, we retain the very word spoken, but sacramental; wherein, not so much the letter, and the sound of the words, as the sure (and certain) meaning thereof is to be followed, to wit, that, which may agree with the nature of a Sacrament.    

Of the Words of Consecration against Bellarmine: Lib. 4. Cap. 13.  

I.  
THe words of the Institution of the Lords Supper, are of two parts: some are the words of the Evangelists, and some of Christ himself: those are not only recited as a history, but do admonish, as well the Ministers, as the Communicants, what Christ did, & what he commanded likewise to be done of both: These serve for consecration; yet so, that neither the rest, aught to be omitted, nor consecration be circumscribed with four, or five words only; or lastly, Prayers, and Thanksgivings be excluded; seeing, as well the former, as the latter words of the Institution do finish the consecration, and the Substance of Bread and Wine is not changed by a certain hidden virtue of those few words; but on the contrary, the consecration, which is made in the Eucharist, is called in the Scriptures, a hallowing with thanksgiving.   

II.  
THere was a double respect of the Apostles in that first Supper, one of Pastors, and dispensers of God's mysteries; but the other of the church, or the universal company of the faithful, which they represented: in the first respect, the commandment to Do, aught to be referred to all that, which Christ did, concerning the bread and wine: in the second, to all that, which the Communicants ought to do in the lawful use of the Lords Supper: but by neither of both ways is that Popish consecration proved.   

III.  
Our Consecration, & Christ's, differ not in Substance, but in degree: for that which is Christ's, is nothing else but an appointing, or dedicating of the bread and wine, to the holy, and divine uses made by the word of Institution, according to his Free will; but that which is ours, doth all and wholly depend upon the verity, power, and ordinance of God, not upon the secret recital, and muttering of words.   

FOUR  
THe will of Christ consecrating, is not to be separated from the Sacramental manner, and Rite of consecration: because as the one is the cause Efficient of the consecration; so the other also, is the material, and formal cause thereof. If you respect the Efficient; Christ consecrated it with his will alone; if the material, and formal; he consecrated it with the solemn word of Institution, and with those Rites of dispensing, which he himself used & commanded us to use.   

V  
TO do this, in the Institution of the Supper, is not to consecrate the outward signs or symbols, but to do all that which Christ commanded his Disciples to do: Neither did Christ utter these words (This is my Body,) to the end he might consecrate the signs, for he uttered them after the blessing, & breaking of bread, but that he might declare unto his Disciples, the manner (or nature) of the Sacrament.   

VI  
THere is no change made in a Sacrament by virtue of the words, but of the divine Institution, and ordinance. And that which is made, is not made in Substance, in quantity, or in natural qualities, but in relation only, that is, in use, and office. Neither doth either the custom of the church prove any other thing, which used a showing & holding forth of the Eucharist, not for adoration, but, either that they might prepare the people to the communion, or that thereby, out of the offering of private men, a certain part being set aside, for the peculiar use of the Sacrament, might be showed: or the costom of the Greek Fathers, who never used this Rite of Elevating, since the beginning unto this day.   

VII.  
IT is manifest, that those words, which were not spoken over the bread, or to the bread, but to the Disciples communicating, were spoken to instruct the people, and not to change the bread: neither do the most ancient Liturgies gainsay this, which join together the words of consecration with the whole action of the lords Supper; or do the Fathers; who (when they affirmed, that the Eucharist is made by a mystical Prayer, by calling on the name of God, by solemn blessing, by thanksgiving, or some certain consecration;) had no respect to those five words alone; and that they, with them, would not have consecrated the bread of the Sacrament by any Substantial change, their own most evident expositions do plainly show.    

In Defence of the Matter constituting the lords Supper, and first against Concomitancy. Bellar. Lib. 4. Cap. 21.  

I.  
AN Argument drawn from the hypostatical union of God, & man, and that which is natural of the Flesh, and the Soul, to concomitancy, is of no force: because it is one thing to treat of flesh, and blood, which are things substantial, and entire parts of human nature; but another thing, as they are given unto us, for meat and drink, according to the voluntary, and testamental disposition of Christ: neither is therefore the Hypostatical union of God and man broken, which was not broken in death, howsoever the soul and blood were separated from the body.   

II.  
THe spiritual eating, (whereof only the order of the Text in the Chapter cited showeth, that mention is made) ought to be distinguished from the Sacramental eating, whereof here the question is: neither ought that which is spoken Synecdochically of eating in some places, be taken exclusively; seeing also in other places, there is very often mention made of drinking.   

III.  
FRom false, ambiguous, and impertinent Principles, a false, ambiguous, and impertinent consequence is drawn. Now the first Principle is false: for we do not acknowledge any real, or visible presence of Christ's body & blood in the Supper. In respect of the signs, it is wholly Sacramental; in respect of the thing signified, merely spiritual.   

FOUR  
THe second Principle is ambiguous, because the body and blood of Christ are two ways considered: one way, as they are the parts of Christ's human nature; all which being unable to be sundered, liveth glorious: the other, as they are represented unto us Sacramentally in this action of the Supper; to wit, as both the body was offered unto death for us on the cross, and his blood out of the body powered forth: for the words added to the Institution, do plainly testify, that the body and blood of Christ, as things separated in the sacrifice of the Cross, are offered, and exhibited unto us in the Supper.   

V  
THe third Principle is impertinent, and different from the question now in hand: because we treat not here either of the universal presence of Christ's Divinity, which pertaineth nothing to the special kinds: for if the adversary understand the presence of nature, Christ shall be aswell any where else, as in the Supper, because he filleth all things: if the presence of grace, he affirmeth nothing that is proper to the bread, but what pertaineth to all the faithful; or of the Hypostatical union of the two natures, in respect whereof notwithstanding, we will never affirm that the Divinity of Christ is with his humanity by a Concomitancy, because that were a Nestorian (heresy.)   

VI  
THe Fathers which are cited, either spoke Synecdochically, by the body, understanding the whole human nature of Christ, as Cyprian, Hilary, Ambrose: or of the whole person, whereof in the Supper we are made partakers, as Basil, Hierome, Chrysostome, Origen, the Nicene Synod: or Sacramentally they uttered that of the sign, which is proper to the thing signified, as Augustine, Cyril, both he of jerusalem, and that other of Alexandria.   

VII  
The body of Christ, under the show of bread, is Sacramentally offered unto us in the Supper, as it was crucified, and broken, and his blood as it was shed, (for Christ instituted the Supper for a remembrance of his death,) and yet is not his carcase eaten, because Christ by his death purchased merit of life, for himself and his.   

VIII.  
It is one thing to speak of the body, & blood of Christ, as touching themselves, and another thing according to the manner of a Sacrament: as touching themselves, the blood of Christ cannot be plucked from the body: that was done once on the Cross: but as touching the nature of a Sacrament, they ought distinctly to be considered, partly, because in the Supper, they represent that unto us, which was once done, and partly also, because the perfection of our refreshing in Christ, is exhibited in the eating of Christ's flesh, and in the drinking of his blood.   

IX.  
MIracles are not to be drawn into use and rule, because every miracle is unwonted, and unusual: but those which are cited, were either devised of superstitious men; or false, and put forth to deceive the simple; or lastly, brought forth by the help and furtherance of the Devil, according as Christ, and Paul foretold of Antichrist,    

Against the Communion under one kind only▪ Bellar. Lib. 4. Cap. 24.  

I.  
TO reason from the Signs, and Sacraments of the old Testament, which differ in the outward adjunctes, in the circumstance of time, in the manner of signifying, and in the quality, and number of the Signs, to the Sacraments of the New Testament is inconsequent: neither is it needful to require both kinds in those, which either were not capable of both, or in the lawful use whereof, there is not extant a commandment for both.   

II.  
FRom a particular, & indefinite proposition, we badly conclude exclusively: for albeit in some places, there be mention made of eating; the other kind therefore is not necessarily excluded: for there is else where mention made of flesh and blood together, of eating and drinking the same, yea four times in the self same chapter.   

III.  
THe consideration of meat, and ordinary bread, and of the mystical and Sacramental bread, is altogether different, not as touching the natural substance, quantity or quality, but as touching the use and office. Now there was both in that miracle of the feeding of the people, and in the Supper at Emaus, not a Sacrament of Grace, but a feast of nature; Neither have the Fathers interpreted the bread, concerning the true and natural body of Christ, but concerning the mystical, that is the church.   

FOUR  
SYnecdoche is that, which, by name of the part, comprehendeth the whole, very familiar in the Hebrew tongue, wherein, by the breaking of bread, they are wont to signify a dinner, supper, & any feasts whatsoever; from which feasts notwithstanding, as drink neither aught, nor can be excluded: so neither may it from this Sacramental feast, whereof mention is made in the cited places, whence it is also, that the same Paul, to whom this breaking is attributed, expounding the lords institution, teacheth, that this Supper consisteth of bread, and of the cup.   

V  
IT is true that the Manichees communicated under the one kind of bread only: for they thought, that the wine was the gall of a Dragon: but that the ancient Church did not therefore reprehend them, it is most false: even those very men do prove the contrary, whom the adversary would have to stand on his side, to wit, Leo the Bishop, and Gelasius the Pope: the former whereof, called this mangling, a sacrilegious counterfeiting, and the latter, a great Sacrilege.   

VI  
THe Consequence is of no force, which is from examples, whereof the former is of doubtful credit, as of which Chrisostome himself maketh no mention; and because of the cunning and craft of a womanish wit, ridiculous: but the latter of a false and contrary credit, as being that, which by most certain proof, evidently showeth that the communion was usually, and necessary under both kinds.   

VII.  
FRom extraordinary cases of necessity, and those particular, there is no conclusion to that, which in lawful, ordinary, and public celebrations of the Eucharist ought to be observed Add further, that in all those rites, and ceremonies, though not always, yet for the most part, there was use of both kinds, according as the constitution, and custom of the Primitive church, doth most manifestly prove.   

VIII.  
TO reason from the authority of the Counsels, and Fathers, for the establishing of some error, is inconsequent. Add further, that in the Primitive Church, the Communion, for a long time, was retained under both kinds; even in the monasteries, until the thousand, three hundred year, & the mangling (or maiming) thereof was first by a public decree brought in by the Council of Constance, in the year 1484.   

IX.  
FRom discommodities (or inconveniences,) an argument concludeth nothing: both because they lean upon superstition, and because the collection is faulty, drawn from particulars; and lastly, because they being foreseen by Christ, and the Apostles, hindered not the Institution of the communion under both kinds.    

In Defence of the Form against Transubstantiation: Bellar. Lib. 3. Cap. 19  
FRom a bad, and insufficient Enumeration of the parts, a false conclusion is drawn: for every change is either Essential of the very Substance, that is, of the natural matter, and form; or Sacramental, of the office, condition, & use of the Elements: both are true, but after their manner: that, true Essentially, by the manner of nature: but this, Sacramentally, by the manner of Grace. Now, whatsoever change is in the Supper, it is not essential, or natural, but Sacramental; that is, a Consecration, appointment, and setting apart of the Signs, from a common, to a holy, and mystical use.   

To the Testimonies of the Fathers which by Bellarmine are cited in the 20. and 21. cap. of the third book, and the whole second Book.  

I.  
THose Fathers, who called the Eucharist, the body, and blood of Christ, used a Sacramental manner of speaking: whereby it cometh to pass, that the names being changed, the sign or Symbol is called by the term of the thing itself. Now, they used this for three causes. First, that they might declare whereto Christ had ordained the Eucharistical bread. Secondly, that they might express the Analogy between the Signs, and the things signified. Thirdly, That by the change of the names, they might teach, that there is a most true, and indivisible conjunction of the things signified, with the signs themselves, in the lawful use.   

II.  
THe Fathers, who have called the Eucharist, the precious body, the reverend mysteries, the pledge of Salvation, our ransom, spoke Hyperbolically of the very bread sanctified, and not of any other body present, by transubstantiation. Now they used those Hyperbolical Phrases for three causes. First, that they might extol the dignity of the mystery. Secondly, lest eating, they should stick in the outward signs. Thirdly, that with a great affection of godliness, and reverence, they might approach to that holy Communion.   

III.  
THe Fathers which affirmed, that the Body of Christ is touched, seen and chewed with the teeth, spoke Figuratively. For there is a double signification of the Sacrament, and body of Christ to be held; for, as a Sacrament is sometime taken Figuratively, for one part, and sometime properly for both parties: so also is the body of Christ, sometime properly, and sometime Figuratively for the outward sign only: and ●n this sense, by a figured, and Metonymycall use of speech, the Fathers have affirmed, that the body of Christ is touched, and seen, that is the sign of his body.   

FOUR  
THe Fathers, who spoke of the changing of the bread and wine in the Eucharist, treated of the Sacramental change, whereof we have spoken in the first distinction: and therefore willed and taught, that their words should be taken Figuratively and effectively.   

V  
THe Fathers who taught, that our bodies are cherished, nourished, and fed with the body and blood of Christ, used a Sacramental Trope. For as Christ said. This is my Body, when he gave but the sign of his body; so our bodies are said to be cherished, nourished, and fed with the body and blood of Christ, when in very deed they are nourished with those things, which are the Signs of the body and blood of Christ.   

VI  
THe Fathers, who spoke of the Adoration of Christ's flesh, treated not of that, which was done in the mystery, but in the celebration of the mystery; for that flesh hypostatically united to the eternal Son of God, is rightly adored of us, as oft as the Supper of the Lord is celebrated.   

VII.  
THe Fathers, who required of Communicants a fear, trembling, and faith, did not put any essential change of the thing signified into the signs; but they required a certain fear, lest the signs for their vileness should be contemned: but faith they required that that thing, which is not seen, might yet be believed, and by faith received.   

VIII.  
THe Fathers, who affirmed that a miracle was wrought in the Eucharist, understood no miraculous Transubstantiation of the bread into the body of Christ; but the majesty of this mystery, which they compared with the greatest miracles, and by a Catachresis, called it a miracle; because by a wonderful, and incomprehensible manner, God worketh in the hearts of the godly, as oft, as by a true faith, they celebrate this mystery.    

Of the Presence of Christ in the Supper, against Bellarmine: Lib. 1. Cap. 1.  

I.  
Figure's are either so called oppositely, as they are opposed to the body, as also shadows to the Image: or Relatively, as in general they figure, & signify some thing else, besides that which is seen. In the first signification, the Figures of the old Testament, are not opposed to the sacraments of the New, but to the fulfilling of those things, which were prefigured: in the second signification, the Figures, or Sacraments of the old Testament, are badly opposed to the Sacraments of the New Testament, whether, as touching their quality, or as touching their excellency. Because, albeit by the word of Institution, they agree in the general parts, the Relation, and the end; yet they differ in the measure, virtue, and easiness of signification; In which respect, the Sacraments of the New Testament, are said to be more excellent, than the Sacraments of the Old Testament.   

II.  
AGainst Bellarmine: cap. 5. & 6. The Sermon which treateth only of the matter of the Sacrament, and the communion thereof, and not of the Sign, as the very sense of the place, the Interpretation of Christ, & the Analogy of Faith, do most evidently prove, cannot prove the real presence of Christ's body under the forms (or kinds) of the Signs: for the Spiritual eating is to be distinguished from the Sacramental, because, that is internal, and invisible, this external, and visible: and though it be granted, that in that place, there is speech made of the Sacramental eating; yet the four arguments, which are from thence drawn, cannot prove that presence. Not the First, because the bread Synecdochically, is taken for meat, and the meat Figuratively, for the flesh of Christ. Wherefore in the place cited, the bread is not the Subject, but the predicate of the flesh. Not the Second, because Christ by correcting, reproved, and by reproving, corrected the Capernaits, and his Disciples, as verse 61.62.63. do evidently show. Not the third, because the words of eating, and drinking, are taken Figuratively, and as the Text declareth, they are of the same force, with these manners of speaking, to believe in Christ, and to abide in Christ. Not the Fourth, because Christ confirmeth his censure before going, showing, that then they shall consider their error, when they shall see the son of man ascending.   

III.  
THe Arguments which in cap. 9.10. are taken from the words of the Institution, are above confuted in the distinctions of the Efficient cause.   

FOUR  
THe three arguments, which are drawn out of the 10, chapter, of the former to the Corinthians, have no consequence; not the first, because it is a fallacy of that which is not the cause, as the cause. For the blessing or consecration is not the cause of the Sacramental conjunction of the thing signified with the Sign, but the Institution only, and the divine ordinance declared, and confirmed by the blessing. Not the Second; for the breaking, which is properly said to be of the bread, is improperly, and Figuratively spoken of the Body. Not the Third; because the word Communion signifieth an Union, & joining together in fellowship, properly of our persons with the person of Christ, being indeed that same which is spiritual, & supernatural, if you respect the manner; yet real, and true, if you respect the bound and object thereof.   

V  
LIb. 1. cap. 13. The argument, which is taken out of the 11. chapter of the former Epistle to the Corinthians, concludeth nothing: because the apostle treateth not of the eating of his body, but of the outward receyving of the bread and wine, which indeed with the former is conjoined in the lawful use thereof; but in the unlawful use of them, that communicate unworthily, is alone; and yet maketh the communicant guilty of the body and blood of Christ: because the unworthy taking, and handling of the signs redoundeth unto the reproach of the thing signified.   

VI  
THe Testimonies of the Fathers, which are alleged throughout the whole Second Book, we have above answered.   

VII.  
LIb. 3. cap. 3. The profess which are alleged from the omnipotency of God, do infer no corporal presence of Christ in the Supper. Not the First; because the omnipotency of God excludeth, both things contrary to his nature, and things contradictory; and not to be able to do those things, is not a point of weakness, but of infinite power, and constancy. Not the Second; because his first apparition was heavenly, which nothing furthereth the presence of Christ on earth: The second, was in the night, which appeared not to the eyes, but to the mind. Not the Third; because the Fathers treated, either of the presence of Christ, as touching his person, as Chrysostome; or of the Sacramental presence of his body in the Supper, as Ambrose; or of the effect of the eating of his body, as Cyrill, and Theophilact: or lastly, they spoke Hyperbolically, as Augustine. Not the Fourth; because, to reason from the divine nature, to the human, and from the one part of man, which is spiritual, to the other, which is corporal, is even proportionally inconsequent. Not the Fift; because it is one thing to treat of the mysteries, which go beyond Nature; but another thing of the miracles which overthrow nature. Not the sixth; because of those things, which are equally united, the one cannot be any where else, where the other is not, or may not be; and to attribute to Christ two bodies equally united, were a monstrous thing.   

VIII.  
CAp. 6. Lib. 3. The proofs which are taken from the illocality of the body, are false. The First, because the consequence is of no validity, from a thing possible to be, to reason that there is absolutely a being; and partly because he which taketh from bodies the spaces of places, destroyeth the verity of a body. The Second; because the conclusion is of no strength, from an Allegorical form of speaking, to the proper. The Third; 4a 5ª, 6ª, 7ª, because there is no consequence, from a miraculous piercing through of dimensions, from a singular prerogative of Christ's Nativity, which pertaineth not to the Essence of the body, from the rolling back of the stone, done immediately by an Angel at the time of Christ's resurrection, from the Ascension of Christ into heaven, which w●● done, as the Scripture speaketh by the opening and dividing of the Heaven▪ from the punishment of the damned, all which destroy not the verity of a body from like miracles, which are above nature, but not against nature, and detract not any thing from the substance of the thing, (from these I say,) to the illocality of the body, (there is no consequence.)   

IX.  
CAp. 8. Lib. 3 The profess, which are ●aken from the truth of God, do fail many ways. The First 
a Petit Principium  iterateth the same matter in question, for proof (or proveth one doubt with another.) The Second layeth down a false position: for the truth and ancientness of the consent of the church, ought not to be taken from the testimony of some certain persons, and from the times of Lanfrancus, but from the testimonies of Scripture, and the times of the Apostles. The Third in their own cause is suspicious: For the Authority of Popish counsels, neither can, nor aught to prejudice the truth. The Fourth, reasoneth in consequently from human authority in divine matters. The Fift, insisteth upon the actions, and narrations of persons, which were either fabulous, or far set digressions. The sixth concludeth from Miracles, the truth whereof is in controversy, or the superstition noted, or the falsehood manifest.   

X.  
CAp. 21. From the authority of the Romish church, and of the counsels, by the same celebrated, nothing is concluded: because the truth is to be preferred before all human judgementes.   

XI.  
THose things which are spoken concerning congruency according to reason, (or the manner) are worthily rejected as incongruent, and contrary to reason. The First, indeed, concerning the absence of the Substance of Bread, because neither the Lords body is substantially under the accidents of Bread; nor is the flesh of Christ simply adored, as if it were under the bread; but, because it is hypostatically united to Christ's Divinity: neither are the food of the mind, and the food of the belly received with the same Instrument; but the one is of the body and the mouth, the other of the soul, and faith: nor doth abstinence from the use of the mystical bread cause fasting, as neither doth the receyving, and use, break off fasting. But the Second, concerning the accidents remaining: because the accidents of Bread, make not the Sacramental Sign, but the Substance of bread: because no real, and substantial change is made in the Supper, but only that, which is Sacramental, both bounds of Relation nevertheless remaining; because this is alone the merit of faith to trust to the merit of Christ: because he, which eateth not flesh in the proper form thereof, eateth not flesh really.      

OF THE CHURCH.  

The Part Confirming. CHAP. XIIII.  
AFter that we have discerned the application of our redemption by Christ, by the Degrees thereof, & the outward Means, which God is wont to use for the accomplishment of the same. Now let us see, according to order, concerning the Subject of that application, that is, concerning the Church, which Christ redeemed with his own blood, and unto which alone, by the gracious election of God, the use, and profession of the great, and singular benefit of Redemption pertaineth.  
For the Knowledge of this Subject, or Church, a two fold explication is very necessary: the one Nominal, the other Essential: the former whereof, Generally expoundeth the Equivocation (or diverse 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 ways, Etymologically, and Logically.  
Etymologically, the Church is a company called forth by public authority.  
Logically, the Church is of the number of those things, which the Logicians call, Collective, and gathered together, that is, such, which are not some one thing absolutely, but contain in themselves two things, whereof the one is like to a multitude and a matter dispersed, but the other, to an unity, order, and gathering together.  
Being both ways considered, the Church hath a threefold signification: the first most General, under which, not only the Angels are comprehended, but also Politically every civil assembly, and Catachtestically, the false church which is called Ecclesia malignantium, the Congregation of the wicked 
a Psal. 26.5. Apoc. 3.9. , is understood: The second, is more Special, and signifieth th' t whole multitude of all persons, which generally is esteemed by the outward ●allingling, and profession. The Third, is most Special, most properly signifying, that part of men, which is knit together unto everlasting life; which signification is usually distinguished from the ●. former, as it were, by four properties, and attributes: that it is One, Holy, Catholic and Apostolic.  
One, in the Author▪ of Salvation, in ●he consent of Doctrine, in the Subministration of the Spirit, and in the holy communion of the members 
b Can 6.8 Eph. 4.4. 1. Cor. 3.11. .  
Holy, in use, office, affection, and proceeding; lastly, in effect, and perfection in Christ: for it is sanctified for Gods use; it desireth after holiness, & is perfectly cleansed by the blood of Christ 
e Mat. 26 28. 1. Cor. 1.2 Eph. 2.20. .  
Apostolical, in the Ministry, and truth of doctrine.  
Lastly, Catholic, in resepct of the Places, Persons, Time, and Parts 
d 1. Cor. 12 13 & 4.27 .  
In this place we are to treat of the Church in the second & third signification: whereof, according to that double signification there issueth a double notion; the one visible, in which, according to the outward form of the church; others also are mingled with the good (who properly are the Church,) that pertain not to the same, but only because of the outward profession of the christian faith and calling 
e Mat. 18.17. Mat. 13.24 Luc. 3.14. . The other Invisible, which according to the Essential form thereof, comprehendeth the predestinated, and Elect only, whose Faith cannot be discerned with the outward eyes 
f 2. Tim. 2 19 Rom. 11.3.4. : The Former is esteemed by the outward calling generally; the latter by the inward calling properly, and particularly 
g Eph. 3 15. .  
According to both Notions, the Church is of us to be defined both Generally, and Distinctly.  
Generally, the Church is defined to be the company of them, whom God by his free calling doth call forth to the communion of his grace and glory 
h Mat. 11, 29. .  
Distinctly, the Church visible is defined to be a society of men called forth by an outward calling, or communicating of the preaching of the word, and Sacraments, to the worship of God's Glory 
i Mat. 18.17. .  
And the Invisible Church, the Society of men predestinated, which are called forth by an effectual, and saving calling, out of the state of corruption, unto the dignity of being adopted the children of God, and are united unto Christ, as to their head, not only to the service and worship, but also to the fruition of the glory of God 
k Luc. 1.33 Rom. 11.4. .  
The Efficient Cause of both Churches is the one Primary, the other Instrumental, or Serviceable.  
The Primary, and Principal, ought 2. ways to be expounded, according to the constitution of the church, and according to the administration and ordering thereof.  
The Cause Efficient of the Constitution of the church, is God the Father, the Son, and the holy Ghost, as the beginning of all good in nature, and above nature 
l Rom 2.29. .  
Of this Efficient cause, or beginning, in respect of the unity 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 work itself 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 
m Eph. 1.5 Tit. 2.14. . But the Work itself, is the 
n Eph. 1.13.  fulfilling, (or complement) of the church, which is to be consummated with those degrees of means, and periods of times, wherewith it pleased God. Of which decree and work, God the Father, Son, and holy Ghost, is the common beginning; but the manner of Working is distinct. For the Father is the Efficient cause of the Church, of the Invisible, by election, but of the Visible by Creation. The Son is the Efficient cause of the Invisible, by effectual Redemption; but of the visible, by the common offering of the same Redemption, by the preaching of the Gospel: 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 he worketh more or less.  
And this is the manner of the Efficient cause, in the constituting of the Church.  
Now the cause efficient, nearest, 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 
o 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 said to be a Physical, and Mathematical, but a mystical body of Christ.  
Wherefore also, by the same benefit of divine Ordination, Christ ought to be held, and esteemed the head of his body, not many heads, but one, for the church is neither without head, nor yet having many heads.  
But, as the condition of the head over the body, doth chief consist in three things in Order, Perfection, and Power; in Order towards the members, in Perfection in itself, in Power towards the whole Body: so Christ also in order, perfection, and power, performeth all duties, after a most excellent manner, which can or aught 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 only of dignity, but also of Regiment, and power; whence it is, that the Scripture doth very often affirm him to have Being before all things, and to be placed above all things.  
In Perfection; because Christ alone is the King, Prophet, and High Priest, having all things in himself, from the Father, which any way may be required for the perfection of the head.  
In Power, and Efficacy; because he alone inspireth vigour, sense, motion, and spiritual life into his members, and is alone knit fast unto the body, by the bond of the Spirit, yielding that whole joining, and fastening together of the members among themselves, and with God, to the whole Church.  
The Cause of the Church Instrumental, and serviceable is, Generally, the word of God, what way soever revealed, and communicated, whether inwardly, or outwardly, or jointly both ways 
p 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 seed of the Church, and the rule, measure, & foundation of the truth, which the Church hath as it were, hanged upon a pillar, and as a sure prop upholdeth the same. But Specially, the Instrumental cause of the church Invisible, is faith itself, which sith it is inward, is not, indeed, known by the judgement of men; but yet, it marketh, (or noteth out) the true and essential manner, and form of a member of the church, as being the only Instrument of that inward, and effectual calling of God. But of the Church visible, chief, and Primary, are the Ministers of the Gospel, who, for that cause are called in the Scripture, Builders, and Master-builders 
q 1. Co. 3 10. Eph. 4.12. 1. Pet. 3.5. ; to wit, instruments used of God, and the Lord jesus Christ, for the knitting together of the Saints, for the work of his Ministry, and for the common edification of the Body of Christ 
r 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 mean, whereby they are holily, and lawfully called to a holy public function in the communion of Christ, and of his Church.  
Now, they are called either of God inwardly, by the Spirit, or outwardly of the Church (next after God) in a holy, and lawful order. The first manner, if it be alone, maketh the calling immediate, and extraordinary, which God alone causeth for the singular begetting and raising of his church; such as was that of the Prophets, and Apostles, whom the Lord extraordinarily called, and informed, by a singular revelation, that their authority in teaching, and writing, might be plainly divine 
s Luc. 21.14. Act. 13.1. Act. 21 4. . The latter with the former maketh a calling mediate, & ordinate, which God, together with the church, causeth by Order Ecclesiastical 
t 1. Tim. 5 17. .  
Of this Order, there are two Essential parts, The Choice, and Confirmation: the First is, whereby a holy and lawful examination is made, both of life, and doctrine 
u Tit. 2.7. 2 Tim. 2.24 1 Tim. 3.10. : The other is, whereby a consecration and ordination to the Ministry, is first made with Imposition of hands by the Clergy, the body of the Church thereunto consenting by Sign, speech, or free silence 
x Act. 6.6. ●. Tim. 4.14. 2. Tim. 1.6 . And this calling, for that it is Ordinary, is also Successive, not by nature, as once the posterity of Aaron, & the Levites, but by Ordinance and Institution.  
But the Office of these Instruments ●s, to administer the affairs of the Church, according to God's prescription.  
Now the affairs of the church do concern either the Doctrine, or the ●ignes, and Sacraments: or lastly, the ecclesiastical jurisdiction, and Discipline of the Church. Wherefore the office of all Ministers is contained (or ●ounded) in the administration of Doctrine, Sacraments, and Ecclesiastical government.  
The Administration of Doctrine ●onsisteth in two parts: in the assertion of the truth, and in the contrary re●●tation of falsehood; the right object of ●oth, is the word of God 
y 2. Tim. 2 15 Tit. 1.9. .  
The Administration of Sacraments, hath two considerations; one of the Persons, to whom the Sacraments either aught, or ought not to be administered. The other of the Manner, that they be wholly, conveniently, and intelligently administered. Wholly, as touching the Substantial; and Conveniently, as touching the outward quality, and form; Intelligently, as touching the common Edification of the Church 
z 1. Cor. 1.23. Luc. 22 19 .  
The administration of Ecclesiastical Discipline, is chief exercised in two things; in the punishing of faults, and in the execution of Ecclesiastical judgements, as afterwards we shall show more at large 
a 1. Cor. 5.4. 2. Cor. 2 8 .  
The Matter of the Church hath respect either of the parts, or of the Subject.  
The Parts 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● virtue 〈◊〉 into the Church: This, is the body unto which, the members among themselves, and with the head are united: for the mutual relation of these parts, the one to the other, maketh an essential manner (or nature) of the church.  
But particularly, the entire parts of the church Invisible, are two, according as there is usually had a double respect of this church: the one in the Beginning, and progress; the other, in the Perfection thereof: that is commonly called the Militant, this, the Triumphant: both which, as touching the Essential nature of the church itself, are but one, albeit, for the difference of the qualities, which are in these parts, they are, as touching the place, very diversely distinguished; so that the one is in heaven, which triumpheth, and the other on earth, which is in warfare 
b Heb. 12 22. Apoc. 21.2 Eph. 6.11.12. : but of the church Visible, as it is so considered: there are two main parts, the Guides and the Flocks: the instructors, and the Learners, though extraordinarily it often happeneth, that the one part is separated from the other; the essential form of the church itself, still remaining.  
The Subject of the church Generally is Mankind 
c Mat. 28.19. joh. 10.16 Rom. 1.16. : of which, partly some are called daily by the grace of God, whosoever are ordained to life eternal; 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 general, which are called, and outwardly profess the same faith, in which common assembly of the church, not only the godly, and elect are, but also the ungodly and reprobate: Those, as touching the verity of the inward, and outward form; these according to the show, and resemblance or counterfeiting of godliness: Those, Elect and called; these, called only, & not elect: Those the lively, these the dead members of the church 
d Luc. 8.13. Mat. 22.14 : but of the church Invisible are they only, that are predestinated to life, who indeed, are inwardly affected with the calling of God, and perceive the same by faith, according to the election, and operation of Grace 
e Rom. 8.9 Eph. 1.23. joh. 14.23 .  
Neither are either the newly catechized Novices, though yet not baptised, nor those, which are excommunicated, if they repent, excepted out of the visible church: not those; because albeit they have not as yet received the outward sign, yet, being endued with faith, and baptised with the inward Baptism, they ought to be taken for the members of the church, according to the perfection thereof. Neither is it lawful to exclude those from the communion of the church, whom 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 be of the Church. Now all Reprobates, and those, that live wickedly without any prick of conscience, are excluded, because, whether they seem to be inwardly of the church, or whether they are outwardly of the church, yet they have been always separated, and continued so from the unity of this church. For this church is the communion of saints, the Spouse, and body of Christ without blemish, the Temple of God, the holy city, etc.  
The Form of the church, both generally, according to itself wholly, and specially, according to the double notion thereof, aught to be expounded, as hath been done in the causes precedent.  
Generally, the Form of the church, is two ways considered: Severally, in itself, and the Efficient cause thereof, or jointly in her Subject.  
After the former manner, the Form of the church, is that divine, and precious calling wrought in heaven, according to the purpose of God's will, whereby he decreed from everlasting, the communion of himself with the church, and of the church, with himself, in his beloved Son 
e Eph. 1.4.5. Ioh 10.27.48. Rom. 8.30 . After the latter manner, the form of the church, is a divine and gracious calling, whereby the church of God is in this world fashioned, and waiting, until, after the course of her calling here consummated, it be advanced in Christ jesus, to the fruition of the heavenly calling.  
And of this calling, as the nature, as touching itself, is most perfect; so the manner of the same is also twofold: the one immediate, the other mediate; that which God by himself maketh through the virtue of his Spirit; this, which he maketh outwardly by speech, sign, or working ordinarily, or extraordinarily, as it pleaseth him to make it known unto men.  
Specially, the form of the church Invisible, is an effectual, and inward calling, and (by virtue of that effectual calling) that communion of saints, both with their head, and of themselves, each with other 
g 1. joh. 1.12. . And of this calling, as the nature in respect of God is perfect; so the inward and effectual mean thereof is twofold; the Spirit, and Faith: the one, in respect of him, that calleth; the other, in respect of him that is called: by the one, God offereth, and conferreth the effectual calling; by the other, we take hold of that, which is offered, and make answer to God's calling: for it is needful, that these two concur together, that the calling be effectual; to wit, the calling of God by the virtue, and efficacy of his Spirit, 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 form hereof, is divers: for in the triumphant church, it is perfect in it own kind; but in the Militant, it is only inchoatively, (or by way of beginning) tending to perfection by more or less efficacy, according to the measure of the spirit, & faith. And hence it is, that in respect of this form, the state of the Invisible church is diverse. For as it is united to Christ her head, it cannot err, because there is but one truth of the head, the spirit, & the body; but as it is considered according to itself, and the divers members thereof, it erreth in diverse ways and degrees 
k 1. Cor. 13.9. 1. Cor. 3.12. Apoc. 3.1. : for albeit the Spirit be always in it, yet the same worketh not perfectly by it; but only according to that measure, which it hath 
l 1. Cor. 12 7.11. : but this invisible church cannot revolt from her God, because it hath God that promiseth, a Mediator that redeemeth, and saveth; and lastly, gifts that cannot be repent of 
m Mat. 16 18. Ep. 4.1.29. .  
The Form of the Church visible: the one is (Constitutive,) which ordaineth the Church: the other (Distinctive,) that distinguisheth the true church from the false.  
The Form which maketh the visible Church, is that outward calling, which God mediately effecteth, according to that holy kind of government, which he would have to be kept in his house.  
To this calling three things are as handmaids; the word of the Gospel, the use of the Sacramenrs, and the lawful communion of saints: for God calleth outwardly by word, Sign, and Work, whereof we have more at large spoken in the place concerning the calling of men unto Salvation.  
The Form, that distinguisheth, and maketh difference of the true Visible Church, from the false, is that, which certain marks do limit, and point out.  
Now we call them Marks, by which the things, which come into question, are certainly known, whether they be to be perceyved by sense, or by understanding, or both ways.  
And as there is wont to be of every thing a double knowledge, the one which noteth out the Essence of the same, by the true and immediate causes; the other fet from the Accidents and affections, declaring the unseparable dispositions of the same, or the other outward accidents, which only overcover the thing: so also, two sorts of marks are agreeable to this double knowledge: for some are effectual and necessary marks, which they call Signs infallible, and other some accidental, which they term Probable: These former, are the proper tokens of the church, which certainly show the Essence, and nature of the same, the latter are but common, and probable signs thereof.  
The proper and essential note of the visible church belonging to the Essence thereof, immediately and properly, and next of all flowing from the form of the same, is only one, to wit, the truth of God's word revealed, and communicated, whereunto the truth of the Sacraments, as a thing inseparably tied or knit with it, is conjoined 
n Heb. 4.12. joh. 10.27 Mat 28 10 Rom. 4.11 ; for the truth of both is so proper, and so essential a token of the church, that this truth, and the church, are alike changed.  
The accidental marks are twofold; for some are fet from those natural dispositions of the Church, which are inseparable, which are also the natural dispositions of that first mark, to wit, The pure preaching of the Word, and the lawful administration of the Sacraments 
o joh. 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 do properly pertain to the order in the Church; either public, or private, Such as are Ecclesiastical power, and public, and private exercises of godliness, and charity 
p Mat. 3.3. & 28.20 1 Tim. 2.1. .  
The Power Ecclesiastical, is threefold; of Ministry, of Order, and of Ecclesiastical Discipline.  
The Power of the Ministry is an authority, and right in the church, to teach not every thing, but that only, which the Lord hath prescribed by his Prophets, and Apostles 
q Gal. 1.8. 1. Tim. 6.3. , and is the first part of the keys.  
The Power of Order, is an authority of the Church, which is employed partly about doctrine, and partly about constitutions, and laws, for the outward policy of the Church: the one is commonly termed Doctrinal, or Prescriptive; the other Constitutive, or Ordinate.  
The Ecclesiastical Discipline, is a judicial power of the Church, whereby men received into the family of Christ, are directed to godliness, and are restrained, lest they should commit any thing unbeseeming their christian profession, but the offenders are reproved, rebuked, and corrected: And this is the latter part of the keys, distinct from the former; because that, properly belongeth to the office of teaching; but this, is most of all practised in the correcting of men's offences, and in the exercising of Ecclesiastical judgements 
r Mat. 16.19. joh. 19.23 Mat. 18.18. 1 Cor. 8.11. .  
And according as there are two sorts of slips to be corrected, some concerning doctrine, and some others concerning manners; so, about both these Ecclesiastical judgement is occupied, for the private good of the offender, and the public good of the Church.  
Now there are three degrees of of that judgement: rebuking, conjoined with admonishment: Secondly, an Excluding, suspending, or with holding from the Lords Supper, whereby for a time the offender is forbidden, or barred from the participation of the Supper. Thirdly, Excommunication, whereby after a lawful knowledge had before hand, some person for his malicious contumacy, is excluded from the communion of saints, or as the Apostle speaketh, is delivered up to Satan, to the destruction of the flesh, that the Spirit might be saved 
s Mat. 18 18. 1. Cor 5.4 etc. .  
The public exercises of godliness, and charity, which notify the true Church 
t Act. 2.42 1 Tim. 2.1 1. Cor. 1.2. ; are a gathering for the poor, the Ministry, the receyving of the word, and sacrament, Prayer 
u joh. 13.35. , singing of Psalms; etc. but the private, which indeed make for the ordering of our life, are the exercises of repentance: and those, which respect our neighbour, are the exercises of charity, as Alms, etc.  
And of all those marks, there is a common use, & outward show of them, for the most part in all Churches: but the right of possession, and the lawful use of them is proper, and particular to the true Church only.  
Whence, judgement ought to be given concerning the purity, or impurity, the cleanness, or obscurity of the visible Church. For that church, which hath that Essential mark, and all those, which are accidental, is the purest; that, which hath that only, 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 Hypocritical; that, which hath neither these, nor that, is not a Church at all.  
But, because the particular Church, which hath these marks, either hath them perfectly, or according to parts, and again both ways, according to the quantity, and quality diversely, either more or less, either more purely, or more unpurely: Hence it cometh to pass, that particular Churches both diversely err, and oftentimes fail: they err more or less, according as they either cleave to the truth, or swerver from the same 
x 1. Cor. 13.9. Rom. 7.23 Mat. 6.12. ; they fail partly, because they are not always conspicuous in order, regiment, and continual succession; and partly, because sometimes they utterly perish by Apostasy, and corruption 
y Apoc. 13 4.8. .  
The End of the Church in general, is the glory of God himself, or the praise 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 CHURCH. The Part Confuting.  

In Defence of the Invisiblenesse of the Catholic Church, against Bellarmine: cap. 12. Lib. 3. THE DISTINCTIONS.  

I.  
THe Church is two ways usually considered: either according to the outward matter, and form thereof, or according to that which concerneth the whole (or universal) and inward form thereof. In the former sense, it is called visible, but in the latter invisible, even the Scripture itself granting (or condescending hereunto) which for this end calleth the Catholic church, the church of the first borne, who are written in heaven; the body of Christ, not natural, but mystical; the Spouse, all whose glory is inward.   

II.  
THe reasoning is of no validity, which is drawn from the particular church to the catholic, or Universal; because those things pertain not to every singular part, which yet are most truly spoken of the whole in general, and indivisibly. Now these are particular churches, whereof there is mention made, Numb. 20.3. King. 8. Act. 20 Act 15. ver. 3. & 4. Act. 18. 1. Cor. 15. Gal. 1. Phil. 3.   

III.  
THe conclusion is inconsequent from the catholic church to a Particular: for neither do all the conditions, or properties of the whole church, fit to every part thereof, either always, or altogether: and those two propositions, Mat. 16. & 1. Tim. 3. are to be understood of the catholic, and invisible church, as all the circumstances thereof do evidently prove. For the foundation of the church cannot be said to be visible, or sensible; whether you understand Peter, according to the confession of the Adversary, for it cannot be seen) or Christ (for he is the mystical head of a mystical body) or the confession of faith, (for faith is only to be perceyved by the understanding,) Neither treateth he of the Church, over which Timothy was chief in respect of the visibleness thereof, but so far forth, as it was a part of the catholic invisible Church, and did only comprehend those which were in very deed of the household.   

FOUR  
THe name of Church is termed properly, or Figuratively, by the exposition, or opposition of the two entire parts of the Church, which are the Pastors, and the Flock. For properly, and absolutely it signifieth the universal body, but oppositely this, or that part of the Church; but in the place cited, Mat 18. it is taken oppositely for the Rulers of the Church themselves, who commonly are called the Church representative.   

V  
THe Argument, which is not grounded upon the authority of Scripture, but upon the bad exposition of Augustine, concludeth nothing. Now the proper translation, and natural sense of these words, In them he laid a tabernacle for the Sun, is, that God placed. Tent in the Heavens, or a certain glorious seat for the Sun.   

VI  
ESay. 2. Dan. 2. Mich. 4 Mat. 5. Ans. There is no good proceeding from the Figurative forms of speaking, by which the dignity, & majesty of Christ's kingdom, or of the Catholic church is set forth; to the visibleness of the same. For, either all that Majesty of the church, as it is catholic, is inward; or if it be outward, it belongeth not to the church, as it is catholic, but in regard of the divers, and particular circumstances of place, time, and persons. Of Place, because that may be true 
a Secundun quid.  after a sort (or in part) concerning particular churches, which absolutely, and simply cannot be spoken of the Catholic. Of the Time, because the manner, and fashion, (or outward appearance) of the same, is diverse. For the church is at one time more conspicuous then at another: but it was most conspicuous at the time of the first preaching of the Gospel. Lastly, of the Persons, because of the outward concourse of men, either good, or bad, which Augustine against the Donatists, proveth to have been in his time most populous.   

VII.  
Two times only do not make the universality of the church, but all times from the beginning of the world to the end of the same. Neither could the church of the ancient people either be known by circumcision, or were the gifts of the holy Spirit visible in the new Testament. Not the one, for all they which were of the circumcision, did not pertain to the catholic church. Not the other, because the grace of the goly Spirit, is not to be perceyved by the outward sense.   

VIII.  
THe church is called so aequivocally, either simply, & absolutely, or (after a sort) as touching some particular limitation of the same: the church absolutely so called, comprehendeth the Angels, but after a sort so called, either comprehendeth the whole universality of men in heaven, and in earth, and so the Souls of the dead, or only that universality of men, which is on the earth. The Society of these, as they are elect, is mystical, and spiritual, and therefore not well compared to politic or civil societies: neither doth the outward society of the sacraments, whereof Augustine speaketh, cause any man to be a member of the catholic Church, but of a particular Church only.   

IX.  
THere is no consequence, either from an equivocation, or from the unlike manner of the church: the equivocation is in the word (Church,) which signifieth, either the catholic church Invisible, or Visible: Now the manner of the jewish, and Popish Church, is unlike, because God commanded the form of the one, but of the Popish church not at all; and they that were partakers with that Church, did partake in holy things and such as pertained to the condition of that church, and not in all things promiscuously, (or confusedly.)   

X.  
THere is one necessity absolute, another conditional: the necessity absolute is, that, if we will be saved, we adjoin ourselves to the catholic church, out of which there is no salvation: but the necessity conditional is, that we adjoin ourselves to this, or that particular church: for there is a twofold condition, the one if we know which is the true church, the other, if by means of the times, we can adjoin ourselves to the same.   

XI.  
FRom a false definition laid down, a false proof is drawn: and therefore both the Antecedent, and Consequent of the Argument, is denied.   

XII.  
THe Testimonies of the Fathers, which are cited, do either treat of the inward form of the Church, as that of Origen, and Cyprian; or of the Eternity of the Church, and not of the Visibility thereof, as that of Chrysostome: or lastly, of the Particular Churches of some certain time, as that of Augustine.    

In Defence of the matter of the Church; and first, that they which are not baptised, and the Catechised, (or novices, belong to the Catholic church: Against Bellarmine; Lib. 3. Cap. 5.  

I.  
COr. 5. It is one thing to treat of the not baptised, by reason of their unbelief; and another of the not baptised, because of their uncapablenes, either of age, or profession of faith: and to be without, and not to be baptised, are things different: for as they are sometimes without, which are baptized; so on the contrary, they are sometimes within, which are not baptised.   

II.  
ACT. 2. there is a twofold adding (to the church;) the one, according to the judgement of the truth, and the inward nature of Christianity; the other, according to the judgement of charity, which is believed to be, because of the outward communion of the Signs: that, is proper to the Church invisible: but this, to the church visible; and of this, but not of that, doth the place treat.   

III.  
THe Body of the Church, and Baptism are so called ambiguously; for the body is either outward, or mystical and spiritual. Baptism likewise is either outward, or inward, either of water, or of blood: all which are baptised with water, are of the outward body of the Church: but all those which are baptised with the blood of Christ, are of the mystical, and spiritual body of the Church.   

IIII  
THe Catechised (or Novices) with the Fathers are two ways distinguished: the one according to the opinion of the common people: for they were not numbered among the Christians, who might not seem to believe, albeit they believed. The other, according to the form of the Church, To which, because they pertain not properly, they are thought not to be of the Church, though they be the members of the Church invisible.   

V  
THe respect of right is one, and of the fact is another: he hath right to the Sacraments which hath faith. Now by Fact, none are admitted to the outward communion of the sacraments, but those which profess faith.    

Secondly, that those, which are excommunicated belong to the Church Invisible, against Bellarmin; Lib. 3. Cap. 6.  
OF Persons Excommunicate, there are two sorts: for some are justly excommunicated, and some unjustly: those which are justly excommunicated are cast forth out of the particular churches, but not simply out of the catholic Church. For Excommunication is a censure, not of the catholic church, but of the particular: they which are unjustly, are neither cast out of the visible church by right, nor out of the invisible by right, or fact. Now the Testimonies of the Scriptures, or of the Fathers, which are alleged, do either treat of those, which are justly excommunicated, or of the Excommunication of particular Churches, whereof there is no question.   

Thirdly, that the predestinate alone pertain to the Invisible Church, against Bellarmine: Lib. 3. Cap. 7.  

I.  
TO be in the Particular church, and to be of the catholic church, are things different: the one, is for a man to adjoin himself to that outward society of the faithful; but the other, to be as a member engraffed, and conjoined unto Christ. Wherefore also, these are two things different, namely to be cast out of the particular church, and to be cast out of the catholic church. That, is done by Excommunication, but this, by no means can ever ●e done. Now the places which are cited, Mat. 3. Mat. 15. Mat. 25. 1. Cor. 5. 2. Tim. 2. are true concerning the particalar outward churches, and not concerning the Catholic. Add further, that the Arguments drawn from Parables, are of small weight, beyond the meaning of the Holy Ghost.   

II.  
A Man is said to be of the church two ways: either according to God's Election, or Predestination, or according to the outward Temporal calling: the one way, every faithful man is a member of the catholic church, even from everlasting: the other way, no man is indeed, to be a member of the visible church, unless he be called in time. Paul then, was of the catholic church, even when he was not of the visible church, before his calling: but judas was not of the catholic church, though he was of the visible church, as touching his outward calling.   

III.  
PRedestination is two ways to be considered, either abstractly, or absolutely, as it comprehendeth that decree of God from eternity; or compositively, and Relatively, as it comprehendeth all the means, which are necessary, for the execution of that decree; as Vocation, justification, etc. After the first manner, every Person Predestinate, is called a member of the catholic church; after the latter manner, no man is called a member of the visible church, but as he is called, justified, etc.   

FOUR  
THe Respect of brethren, and of the church is not the same. For they are called brethren, which are either joined together in an outward society, and profession of faith, or who have the same Right of adoption with us. Those are known, these are not. In like manner, the Church is considered, either, as Catholic, or Particular: the Predestinate are called the members of the Catholic church, and not of the Particular generally.    

Of the FORM of the Church, & first of the Marks thereof, against Bellarmine: Lib. 4. Cap. 4. to the End of the book.  

I.  
THe manner of reasoning from Names is inconsequent. For, according as the things are certain; so Names, which are of Imposition, are accidental, voluntary, and therefore uncertain. Neither can that be a mark of the Church, whereby the true may be discerned from the false, which either cannot be seen, because of the universality itself, which is only to be perceyved by the understanding, or is commonly used according to that, which is spoken of others, who live without the Churches.   

II.  
ANtiquity, as being a thing accidental, separable, common, by sense not perceivable, cannot be a Mark of the Church: It is a thing accidental, because it maketh not the Essence of the Church, but happeneth thereunto, because of the process of time: It is a thing separable, because without this, the Church was sometimes known, both the old church in the time of Adam, and the churches of the New Testament in the time of Christ, and of the Apostles: It is a thing common, because a lie or hearsay have also their antiquity: It is a thing by sense not perceivable, because antiquity itself can be discerned by the understanding, and reason only.   

III.  
THe same consideration altogether is of Durance, as is of Antiquity, sith both is referred to the time, and the one comprehendeth the other in itself. Now those things which are spoken of the church are true, as touching the common body of the church; but false, as touching the church particularly, or of the Romish church.   

FOUR  
THe multitude pertains not to the Church always, nor to it alone, nor altogether: Not always, because in a little Flock, Christ hath his Church. Not to it alone, because it is a common State, even to the Synagogues of Satan, which in multitude far exceeds the true Church. Not altogether, because, though many be called, yet few are chosen.   

V  
THere is one Succession of doctrine, another of person: that is principal, this is secondary. The former is Coincident with the true and essential marks of the Church. The latter cannot be known; partly, because it is particular: for, by the Confession of the adversaries, it belongeth to the Church of Rome only; partly, because it is accidental, according to the condition of the Persons, Things, and Places.   

VI  
THe Agreement in Doctrine with the ancient Church is spoken ambiguously; for there is one with the Church Apostolical, and another with the Church of some former ages, or with the Church of Rome: the former we acknowledge, the latter we deny; because the purer Church knew not of it, it disagreeth with the Scriptures, and is common with Heretics.   

VII.  
THere is one Union mystical, and spiritual by the bond of faith; another outward by the bond of profession: that is coincident with the true Mark of the Church, this cannot be a Mark: partly, because it pertains not to the Church alone; for there is also a certain union, and fellowship of the wicked: partly, because it pertains not always, for oftentimes dissensions arise in particular Churches.   

VIII.  
THe Holiness of doctrine, is either of the Apostolic doctrine properly, or of the Traditions, and Constitutions of Popes ambiguously. The first way it is coincident with the true and essential mark of the Church; the latter way, it can by no means be known, because it is uncertain and mutable.   

IX.  
THe Efficacy of doctrine is twofold; the one saving, and proper to the Elect: the other belongeth generally to all them that are called, and is in many degrees different. Yet neither of them is a mark of the Church: not the one, because it is inward, not the other, because it is diverse.   

X.  
THe holiness of the life of the Authors, or first Fathers, is referred either to the patriarchs, Prophets & Apostles, or to other Doctors, the Institutors of Religious Orders: as concerning the first Order, such true Holiness is only of the Elect, and therefore cannot be a Mark of this, or that particular Church; as concerning the other, in those Doctors and Institutors of Religious orders, superstition indeed is acknowledged, but Holiness is not known.   

XI.  
THe glory of Miracles, sith it hath reference to the Doctrine, and not to the Church, is properly to be termed the marks of that, and not of this. Now, it is a mark Accidental: for it is not always convenient. Particular, for it is not convenient for every church. Lastly, not Proper, because it is alike common to truth, and falsehood.   

XII.  
THe Word prophesy is ambiguous. For, either it generally signifieth the gift of Interpretation, and understanding of the Scriptures, or specially, the gift of foretelling. In the first signification, (whereof also the place of joel is to be understood) Prophesying is coincident with the true and essential note of the Church. For it hath the nature of a miracle, and cannot be a Mark, because it is an extraordinary gift in the Church.   

XIII.  
THe confession of the Adversaries, is also an obscure Mark, and uncertain, neither always true. Again, that which is from the light of nature, only hath rather the shadow, and the Image of the truth, than the truth itself.   

XIIII. & XV.  
A Conjecture, which is taken from either prosperity, or adversity, is uncertain: neither do particular examples make a general rule, because as temporal felicity doth not always accompany the church, but the cross of Christ; so an unhappy end, doth not always follow the enemies of the Church.    

That the Visible Church may fail, against Bellarmine. Lib. 3. Cap. 13.  

I.  
IT is one thing to treat of the Church, as touching the Essence, but another thing of the Church, as touching the outward and visible manner, and form thereof only. The Church, according to the Essence thereof, cannot fail at all; but, as touching the outward, and visible manner of the same, it may fail, not, that it is in itself invisible, but that it cannot be seen, and perceive of men. Now, the places, Mat 18. 1. Tim. 3. treat of the church in the first sense, and not in the second. Further, the church is called the Pillar of the truth, not by 
a a ratione architectonica, sed forensi.  a manner of speech, borrowed from the Art of Master-builders, but from the Lawyers and Pleaders; namely, because the church hath the Truth, as it were hanged unto it.   

II.  
THe Places, Mat. ultimo. Eph. 4. Psal. 47. Esa. 61. which contain an open promise, without the name of the church, do either treat of all the faithful, and elect only, or of the perpetual use of the Ministry, necessary in the Church, or of the perpetual glory, and felicity of the catholic church: or lastly, of the propagation, increase, and blessing of the Angelical church, for the covenants sake.   

III.  
THe Parables, which are cited, do show, that the church indeed, as touching itself, is visible, which we do not deny: but they prove not the necessity of that glorious conspicuity, whereof we are in controversy.   

FOUR  
THe Eternity of Christ's kingdom, whereof mention is, Psal. 88 Dan. 2 Luc. 1. pertaineth not to the outward glory, and form of the church; neither is the manner of Christ's Kingdom the same, as are the kingdoms of the world.   

V  
THe Testimonies of the Fathers, have either different and unlike examples, as that of Augustine, and Lyrinensis: or prove not the cause: because they do but after a sort testify, that the church cannot at all perish, as that of Bernard.   

VI  
TO treat of the visible Church, so generally called, and of this or that particular church; are two things most different. Again, the church is called Invisible two ways, either in itself, or in the eyes of the world, and of the enemies of the Church itself.      
The End of the Second Book.   

THE THIRD BOOK CONCERning the Second Part of DIVINITY, and first of MAN, and his divers Estate in this Life, and after this Life.  

CHAP. I.  
HAving ended the first and Principal part of Divinity, which is concerning the Causes of our Salvation, & so concerning the Works of God; Now by order we are to come to the second which is concerning the subject of the same, that is of Man, and of his divers estate.  
The whole Knowledge of Man, as far forth as the same pertaineth to a Divine, and to the Principal end of Divinity, which is Salvation, is generally limited, as it were, within 2. bounds of places, and times: for we must necessatily know, and discern a double estate of man: the one, in this life, while he is in the way; the other, after this life, when he shall attain to the last jail, either of felicity, or eternal death.  
In this life, we are wont, & aught to consider a double estate of man, according to the distinction of the works, which indeed pass from God to the creatures, by an outward, and temporal action: the one of nature, the other of grace: that, belonging to man, as he is natural, as touching himself; this, as he is to be advanced by the grace of God, above his nature, and natural condition.  
The Former State of man in this life, which is according to nature, aught to be discerned, and distinguished, according to the diverse condition, and consideration of Nature.  
Now the Nature of man is two ways considered; one way, according to his Beginning, and first Original condition, and creation: the other way, according to the Change, and Corruption, which followed after, as man fell from his Natural goodness, by his own mutability, and fault, into the evil of Nature, and guilt (or sin:) whereupon there ariseth a double Estate of Man in Nature: the one of Integrity, the other of Corruption.   

OF THE STATE OF Integrity, or first Creation of MAN, according to the Image of God.  

The Part Confirming. CHAP. II.  
THe State of Integrity, or the first creation of man before his Fall, is a singular work of God in Nature, whereby he made man a Reasonable creature, being of a compound (or double) nature, according to his Image, for his own glory, and the good of Man himself,  
The Efficient Cause, is jehovah Elohim, The Lord God, or God in the Plurality of Persons, and Unity of Essence: for there is but one finishing, (or perfecting) of the work of one Essence; though according to the distinction of the persons, the order of working is distinct: For the Father created by the Son, through means of the power of the Spirit himself.  
Now God effected it both by a common consultation, will, and consent going before 
a Gen. 1.27. , and by a manner of of effecting or creating, partly immediate, if you respect the soul, which God of nothing created, by infusing, and infused by creating 
b Gen. 1.7 ; partly mediate, if you respect the body, which was brought forth from a matter pre-existent.  
The Matter or Subject of this first estate is human nature endued with all perfections, which in themselves might befitte, for a thing created, according to the condition thereof.  
Now, whereas we call it a matter, we understand not only that, which is incorporeal, or the corporeal only, but that which is composed, and as it were tempered of both: for there are two essential parts of this Subject, or human nature, whereof we treat, the Body, and the Soul: 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 pre-existent, or having a forebeing; either near, as the body of Eve, of Adam's rib, and the body of Adam of the dust 
c Gen. 2.7 22. 1. Cor. 15.45. : or remote, of the 4. Elements, & which Synecdochically, are understood by the name of earth, as being an Element for substance and quantity predominant: but the souls were created of nothing, by the virtue of God's infinite power, as after the same manner, God createth new souls in every body; for they are not brought forth from the body 
d Per traducem.  by derivation, but are brought into the body by creation 
e Psal. 33.14. Zach. 12.1 Heb. 12.9. ; nor are they forced out by the power of the matter, as other living creatures, as well perfect, as imperfect: for they are simple spirits, which are neither divided, nor changed, nor corrupted.  
By Substance, because the bodies are compound substances, furnished with divers Organs (or Instruments) by which the souls exercise their powers and faculties: but the souls are substances, both simple and immaterial; for being compared to other material things, they consist of no matter; and that they have not any material matter, their beginning and original hath taught: as also immortal, not absolutely by themselves by the Law of nature, or composition: for God alone, being life itself, is by himself immortal: 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 have an end 
f 1. Tim 6.16. Luc. 16.22 & 23.43. .  
By Qualities; because even their bodies had also an incorruptibility, not in their own nature absolutely; for everything composed of contraries, is corruptible, but by God's grace, whereby man was able, as touching his body, not to die, unless through his 
g Gen. 3.19. Rom. 5.12 jac. 1.15.  own fault, he had voluntarily brought on himself the first and second death, & also a Beauty: so that there was not any Infirmity, or deformity, but a convenient proportion, and a most godly well ordered constitution: but the Souls, which are human, (and as they are so) had two principal faculties, the understanding, and the will, according as the object of them is twofold; to wit, Being, and Goodness: to which faculties, as being Subalternal; all the other are referred. For the understanding apprehendeth Being, and Truth: the universal, indeed by itself; but the particular by sense. The Will inclineth forward to good, which, because it is in the things themselves, it doth not properly draw, and take unto it the very things, but is drawn of them.  
The Form of this first Estate of man is limited in the condition, and consideration of the Image of God, according to which man was created.  
Now we call the Image of God, that likeness, whereby man resembleth the nature of his Creator after a convenient manner of his nature, partly in the soul properly, partly in the body, because of the Soul; Last of all, partly in the whole, and entire person, by reason of the union of both.  
In the Soul: whether you respect the Nature thereof, and the faculty of substance, or the Faculties; or lastly, the qualities of the habits, whereby they are perfected.  
The Substance of the Soul, 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 consist of many faculties, as her essential parts. For of one singular thing, there is but one substantial form. Secondly, because as that is, so also is this simple, spiritual, & immaterial. Simple, in respect of the material; 
i Act. 17.26.  Spiritual, in respect of the bodies 
k Gen. 2 9 ; Immaterial, in respect of Original. 
l Gen. 2.7.  Thirdly, as that is, so is this also incorporeal, & immortal. For it hath neither the dimensions, (or limitations) of a body, nor shall have end of life 
m Ezec. 37 4.5. Mat. 10.28. 1. Cor. 15.19. .  
The Faculties of the Soul, which resemble the nature of God, are chief two; Understanding, and Will; the one expressing the Image of God in the faculty of understanding all things 
n Col 3.10. Eccl. 17.6. ; the other, in the liberty of willing and choosing every object 
o 1. Cor. 7 37. .  
Both as well the faculty of understanding, as the liberty of will, is twofold: the Faculty of understanding, the one is Passable, (or suffering,) as man's mind is of it own nature capable of all things: the other Active, (or doing,) which effecteth that those things, which in power may be understood, by Act be understood. Liberty (or freedom) the one is from compulsion; because man is not compelled to that, which is strange from a Free-will; the other, from Impediment, because he is not violently letted (or hindered) from that, which he seeketh after with a free will 
p 1. Co. 7.37. Rom. 8.7 Rom. 8.2 1 . Wherefore the first man could will the good, and refuse the evil; and again refuse the good, and choose the evil.  
The Habits, which perform those faculties, are two. For wisdom perfecteth the understanding; but righteousness, the will.  
Wisdom is an excellent and perfect knowledge, both of the supernatural good, whereby he knoweth God, and his felicity in God; and of the Natural, whereby he knoweth the things created, and their natures 
q Col 3 10. Rom. 12.2 .  
Righteousness is that uprightness of the mind, whereby perfectly, that is, inwardly, and outwardly, it obeyed Gods will, according to the whole law; which righteousness was not only of person, but of nature, because the first man was created in it, and unto it, as the original and root of mankind, ●herevpon also, it is called Original 
r Eph. 4.24. 1. Thes. 5 23. Eccl. 9.29 .  
And this is the manner of God's Image in the Soul. Now in Body man resembleth the Image of God, not according to the parts, or according to itself, in respect either of Substance, or Figure, but partly in respect of the soul, whose Instrument it is; partly of the Person, a part whereof it maketh. For it doth most readily execute things both well understood, and holily defined in the soul, and in person, as it were in a most clear glass; it also representeth the whole world, being the verity, and dignity of the very Creator, & Original, (or first) pattern thereof.  
Lastly, in the whole and entire person, the Image of God shineth forth, because of the union of the soul and body, both in respect of the constitution of that whole man,, which even the faithful themselves have so admired, that by it they acknowledged God's Image, as also in respect of his rule over all in former things; whereof the first man received from God, not only the right and power, but also the use and execution 
s Gen ● 19 Psal. 8.6. .  
The End of that first state of Man, principal, and chief, is the glory of the Creator 
t Architectonicus. Prou. 16.4. Psal. 113.5. 1 Cor, 10.31. , but subordinate, the blessedness and felicity of the Creature 
u Psal. 144 15. joh. 17.3 .   

OF THE FIRST Estate of man.. The Part Confuting.  

DISTINCTIONS. In Defence of the Verity of God's Image, according to which, man was created: against Bellar. Cap. 3.  

I.  
THe Grace, that maketh grateful, taketh not away the natural condition of man, and his original righteousness, but proveth it. For Man had from that Grace, both the verity of Nature, and the quality thereof.   

II.  
THe Habit of Grace, which maketh grateful, differeth from original righteousness in the manner only, & not in very deed, or nature; because that very righteousness, wherewith the first man was endued of God, was that habit of Grace, for which man became grateful, and acceptable to God.    

Against Bellarmine. Cap. 4.  
THe Grace of God is twofold; the one, whereby we could, if we would, not sin: the other, whereby not only we could but also would not sin. The first was given to Adam, but not the second: and so wanted the one, and received the other in his creation: and the necessity of this special Grace, and assistance in Adam, doth Augustine plainly show in his Treatise of Corruption, and Grace. Neither do the Testimonies which are alleged, prove the contrary.   

Against Bellarmine: Cap. 5.6.  

I.  
A Thing is termed Natural ambiguously, either Causally, which is from nature, or Subiectively, which is in Nature, or lastly by propagation, which is communicated with nature: so also a thing is called Supernatural, which either our nature, as touching itself, cannot comprehend, or is not capable of, & so is beyond (or above,) the condition of nature: or in which nature no way worketh, but grace alone: or lastly, which is not propagated by natural mean, but by divine manner is communicated above the order of Nature. Original Righteousness is said to be natural; partly, because God hath communicated the same in Nature, and with nature; partly, because by a natural spreading, it was to be communicated to the posterity of Adam, if he had stood, or continued; but supernatural, it can no way be called.   

II.  
THe condition of man, in respect of one part, whereof the place of Gen. 3. treateth, taketh not away his condition, in respect of the other, or the whole; for whole man, both in body and in soul, was made wholly, according to the Image of God: neither doth the place of Ecclesiasticus infer the contrary, who treateth, either of the outward ornaments of men only, or of their virtue, not supernatural, but natural, as the very words do manifestly declare: neither doth the Parable out of Luke, 10. which setteth out, not the state of man after his fall, but the duty of charity towards them that are fallen, and are in misery.   

III.  
THe Testimonies of the Fathers, which are alleged, deny not that, that Integrity in Adam was natural: but testify, that grace was added to nature, which indeed we confess and teach very gladly.   

FOUR  
THe reasons which are alleged, are vain (or Idle:) The First, because God conjoined the matter and Form, though things most different, to the natural bond of peace, and love. The Second, because the corruption followed not from that Integrity, wherein Man was created, but from his mutable condition, which with it was conjoined. The Third, because there is a diverse respect of Adam's sin, by which he revolted from that first Original integrity, and of our actual sins. The Fourth and Fift, because the manner of reparation, and recreation is not the same, as that of the first creation. For that was done in nature, but this is done above Nature. Neither is it absurd, that the name of the Son of God was granted to Adam, in that state of Integrity, as being he, who in that natural condition, resembled the Image of God, according to which he was created.      

OF THE SECOND Estate of MAN, which is OF CORRUPTION. CAP. III.  
AFter this first state of Integrity, the second which is of Corruption by and by succeeded, and followed: It is,  
The Condition of Man, whereby in turning away goodness from himself, and himself from goodness, and in estranging the same into the contrary, he by himself, as touching himself wholly perished.  
And this condition ought two ways to be known, according to the quantity and quality thereof. For first, we are to see, concerning the corruption which man procured to himself, through his own fault and naughtiness: then concerning the power of man, which after that corruption, remained in man.. The place concerning Sin, containeth and expoundeth the Doctrine of Corruption: but the place concerning Free-will, contains and layeth open the doctrine of Man's Power.   

OF SIN.  

The Part Confirming. CAP. FOUR  
SIN, by which name the quality of human Corruption is wont to be expressed, is in General, defined to be 
a joh. 3.4.  a breaking of the law, (or iniquity) that is a Defect, or want of that lawful good, which was given to our Nature by God, whereby man declining from good, and inclining to nothing, but to evil, is made guilty of God's wrath, and damnation, and everlasting punishment: but in Special, it ought three ways to be distinguished, defined, and through the causes to be expounded. For there are three degrees of Sin: the Beginning of it was in Adam; the Propagatton from Adam in us, and the Effect of the same from us: Wherefore, we must by order consider together of the Sin of Adam, Original Sin, and of Actual sin..  
The Sin of Adam is an act of disobedience in Adam, as in a singular, individual person, and general beginning of all men, whereby, by violating the Law of God, he destroyed both himself, and his posterity for ever 
b Gen. 3. Rom. 5. 2 Cor. 11.3 .  
Original Sin, is an hereditary viciousness, whereby for the disobedience of Adam, all men from him, either propagated, or to be propagated, are made guilty of both evils, both of sin and punishment 
c Psal. 51.7 Eph. 2.3. Rom. 5.12 .  
Actual Sin, is an iniquity, and Lawlessenes', whereby we swerving (or going awry in our actions) from the straightness of the Law, daily increase the guilt of sin, and punishment 
d Mat. 12.34. jac 1.13.14.15. Rom. 7.8. .  
The Efficient Cause of Adam's sin, or the beginning thereof, may be noted to be twofold, according to the former, and the latter. Active, (as we distinctly speak) and Actual. The Active beginning, is a natural power to both opposites, the moral good, and evil 
e 1● Tim. 2 13. Rom. 5.12 . The Actual, whereby through the act of disobedience, the will of man abused that his power, to evil: & lost his power to good, and alienated the same into the contrary 
f Gen. 3.6. Rom. 5.19. Ecle. 10.15 .  
The Efficient Cause of Original sin, aught to be considered and discerned by three ways, and degrees: for there is a double outward cause, & one inward.  
The outward nearest cause, is the actual sin of Adam, who was as the mediate and common beginning of whole human nature 
g Rom. 5 12.19. : but the Remote was the justice of God, which God had shadowed in nature, and expressed in speech plainly uttered, (or in the word Enunciative 
h Gen. 3. .) The inward Cause, is the very Law of Nature, originally passing; of which law, God laid down a double ordinance. By the one he commanded a propagation absolutely; by the other he threatened a punishment conditionally, with the former, he furnished both man, & in man Nature; with the latter, man only. Hence it came to pass, that, by that ordinance of propagation, man is begotten; but by the ordinance of punishment, he is begotten vicious 
i Rom. 5.12.16. Heb. 7 9.10. 1. Cor. 15.22. . Both alike necessarily.  
The Efficient Cause of Actual sin, properly, & immediately is the will, which commandeth the Act, in which the whole Action of evil resideth, as in the Agent (or working) Instrument 
k Gen. 6.5 jac. 1.14.15. .  
The Matter of Adam's first sin, which is as the Subject, is the whole, and entire person of Adam, and in him, as in the active beginning, the whole matter of mankind 
l 1. Cor. 15 22 . But that, which is of the Object, is the taking of the forbidden fruit, and the use or eating thereof 
m Gen. 3.4.5. ; both whereof includeth a contempt of God's commandment, an impious consent of licentious will, Briefly, a most miserable backsliding from God, and a disobedience of the whole man 
n Psal. 51.5. 'tis 33. 1. Cor. 2 14. Rom. 7.23 Eph. 2. etc. .  
The Matter of Original Sin, which is as the Subject, is whole man, and every man according to himself wholly, and the whole of himself: for the whole Subject is subjacent to whole sin, both in respect of receyving: for whole man receyveth whole sin, and of power, and manner: for the whole man doth, and worketh whole sin; and therefore whole sin affecteth, and infecteth whole man with a corporal and effectual taint (or contagion) 
o Rom. 5.6 7. Rom. 6.6. Gal. 5.16. Col. 2.11. Rom. 8.3. & 6. Eph. 4.17.18. : but that which is as the object, is first a defect (or want) of original righteousness, than an inclination or quality contrary to that righteousness, or uprightness, which is commonly called natural corruption, or original concupiscence: the former, those testimonies of Scripture do prove, which speak of Sin negatively, or privatively: but the latter, those which speak of sin affirmatively, or positively 
p Mat. 12.34. Mar. 7.31. .  
The Matter of Actual sin, which is as the Subject, is man, according to his body and Soul, and all the faculties of both, to wit, both of body, and Soul 
p Gal. 5.19 20. etc. Mat. 15.19. Rom. 14.1. Eph. 2.3. Rom. 15.18. Col 3.17. Gal. 6.1. jac. 4.17. : but that which is of the Object, are the things spoken, done, and lusted after against the Law, whether they be of omission, or commission, either by infirmity, or by malice, or whether they be outwardly, or inwardly committed: whereupon many kinds of sins arise, and those which are neither mutually matched each with other, nor linked together: but some more grievous than other, yea, and oftentimes some contrary each to other 
q joh. 9.11 2. Pet. 2.20.21. .  
Hence also is the difference between sin pardonable, and unpardonable; whereof the one is said to be a sin, which is committed against the father, and the Son; that is every transgression of God's law, whereunto Repentance belongeth, and therefore that, which is pardonable, not by the properties of it own nature, but by the grace & mercy of him, against whom it is committed 
r Mat. 12.31. : the other is said to be a sin which is committed against the holy Ghost, and therefore is called by an excellency in Scriptures, the blasphemy of the Spirit, and a sin unto death 
s Mat. 12 31. 1. joh. 5.16. . Now, for the making of this Sin, three things concur. First, the Denial of the Truth against knowledge, and conscience: Secondly, an universal Backesliding from Christ, & not a particular sin against the first or second Table of the Law. Thirdly, a Rebellion sprung from a hatred of the truth, conjoined with a tyrannical, sophistical, and hypocritical oppugning (or withstanding:) and of these conditions, there is a mutual knitting and sequel of the one with, and after the other. Further, it is called a Sin against the Holy Ghost, not in respect of the divine Essence, and person of the Spirit, 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 said to be unpardonable for three causes: First, because of the just judgement of God, who suffereth not his Spirit, which is the Spirit of truth, to be reproved of a lie. Secondly, because of impenitency, or the hardness to repent. Thirdly, because of the truth and the dignity of redemption, purchased by Christ. For there remaineth no other sacrifice after men have forsaken the sacrifice of Christ 
t Heb. 6.4. Heb. 10.20 .  
The Formal of Adam's first sin, is twofold, according as that sin in a diverse respect, is either a Quality, or Relation: as it is equality, the formal thereof is disobedience 
u Rom. 5.19. Rom. 5.14.15. 1. Tim. 2.13. : as it is a Relation. The Formal of the same is guilt, or obliging to everlasting punishment. Disobedience passed by Act, but guilt was spread on all the posterity by imputation 
z Rom 5 12. 1. Cor. 15.22. .  
The Formal of Original Sin, is likewise usually taken two ways, either for guilt, which nevertheless, is rather the necessary consequent of that sin, or the proper accident thereof; or for that whole deformity of whole nature, which was not infused, nor yet gotten by imitation, but natural, or (as we speak) connatural, (or begotten together) with us, not by the vice of common Nature, but by the vice of the first original Instrument; from which all descended naturally 
a Psal. 52.7 Rom. 5.12 1. Cor. 5.22. Eph. 2.3. .  
The Formal of actual sin, is an inordinatene adjoined to that, which is spoken, done, and lusted after against the Law; which ought to be discerned from the actions & motives, as the defect, from the effect. For sin is not formally the very action, but the corruption or defect of the action, and as the Actions of men are twofold, 
Immanentes, trauseuntes.  to wit, 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 twofold inordinateness, the one Inward, the other outward 
b Rom. 24 1. Eph. 2 3 Gal. 5.16. Rom. 15 15. Col. 3.17. Rom. 6.19 .  
The End of the first Original, and Actual Sin, aught to be discerned after one, and the self same manner, and consideration. Now it is discerned two ways; First by the Accident, in respect of God disposing sin to the just end, and most wisely showing forth his glory, both by works of justice against them, who endeavour to sin, & by works of mercy towards them, whom he freeth from sin for Christ: Secondly, according to itself, in respect of man, in whom sin is: in which respect, an end of Sin cannot properly be granted: but in stead thereof are granted two Consequents, or effects, guilt & punishment 
c Gen. 2 17. Rom. 6.23. Eph. 2.3 2. The. 1.9 . By the name of guilt, we understand that bond between sin and punishment, as a mean put between, whereby the sinner is most strongly bound to the subjection of punishment, and in the very subjection, to the continuance thereof. The punishment is both deaths, both of the body temporal, and of the soul together with the body eternal. Whereunto are conjoined afflictions, as the fore-goers of both, and these, through the goodness of God, are in those, which are truly faithful, either trials, or martyredomes, or fatherly chastisements, but in the wicked, they are in their own 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 have a guilt, and feel a most bitter punishment, both of loss, and sense, unless God graciously avert it. Now he averteth it for the covenant sake in the Infants of the faithful, in whom sin is taken away by Baptism, both in the lessening of itself, and the releasing of guilt: yet not that it giveth over, either to be in all equally, or to work in them, that are already of full years, unequally: for that native or natural corruption remaineth in Act, even after Baptism 
e Rom. 7.18. Exod. 34.7 Pro. 20.9. job. 9.20. .   

OF SIN. The Part Confuting.  

In Defence of the Efficient Cause of the First sin.. DISTINCTIONS.  

I.  
IN the Fall of Adam, three beginnings concur, which must be distinguished and discerned: one Outward, two Inward, to wit, General, and Particular: the Outward beginning universal is God, in respect of the action: The Inward General is nature, which moveth man to the action natural. The Inward Particular, is the will of man in the power whereof the principalnesse of causing consisteth, 
Principalitas cousalitatis.  as it is such an action.   

II.  
ADam is two ways to be considered, either as a particular person, or as the root of all mankind: if after the former manner, the disobedience of Adam was his own proper sin; if after the second, it was with him and us common,    

In Defence of the Efficient Cause of Original sin..  

I.  
THe Efficient of this Sin is either total (as they speak) or Partial: that which is partial, is improperly, and accidentally said to be a cause, in respect of the occasion itself: and it is the tree of life, and the instigation of that old Serpent: that which is total, is Man himself, through the manner of propagation.   

II.  
THe Propagation of Sin is two ways made; partly by the manner of Generation, and partly by the manner of Fault: Of Generation, because Sin is transfused through the body of the Begetter, into the body of the begotten materially: but into his soul causally, and that partly by Gods forsaking, and partly by the contagion of the body, into which the Soul is infused: of Fault, because Adam, according to the condition, wherein he was created, conveyed through his offence, as through a certain gate, whatsoever evil was in himself, into all his posterity.   

III.  
THe Soul of Man is two ways considered, either according to her Essence, or according to her Subsistence: according to her Essence, she is from the Man that begetteth, who communicateth unto him that is begotten, that singular manner of subsisting in the body.   

FOUR  
THe whole of Nature should be distinguished from the whole Nature: because we have that from common nature absolutely by God's ordinance: but this mediately from our Parents, as the Instrumental beginning thereof.    

In Defence of the Efficient Cause of Actual sin..  

I.  
IN Actual Sin, there are two things; Being, and Iniquity. Of Being, God is the Author, and Principal Efficient: of Iniquity, the Will of man..   

II.  
A Thing is said to be done by God's permission two ways, either by itself, or by Accident: That, which is done, God permitting it, by itself, hath the respect of good: but that, which is done by Accident, God permitting the self same, in respect of God permitting it, by accident is evil: because God permitteth not evil, as it is evil, but as it is a mean of his glory.    

In Defence of the Matter of the first SIN. That the first Sin was not Pride, but unbelief, against Bellarmine. Lib. 3. de Amiss. Gratiae. Cap. 5. & 6.  

I.  
EEccles. 10.14. There is a fallacy of the sense (or understanding) of the word. For Pride is not the beginning or cause of backsliding, or departing from God; but on the contrary, the very backsliding & departing from God, which is comprehended in unbelief, is made the beginning and cause of pride.   

II.  
TO b. 4. Ans. The place treateth not of the order of divers acts in the first sin, but of the Effect of Pride, to wit, Perdition; the beginning whereof is truly and properly attributed to Pride, yet not exclusively.   

III.  
ROm. 5. Ans. Disobedience comprehendeth the whole Sin of Adam, to wit, the violating (or breaking) of God's commandment, which if it should be resolved into it own parts, the first shall be, not Pride, but unbelief.   

FOUR  
THe Testimonies of the Fathers, which are alleged, either do not ●reate of the order of the first sin, ●ut of the next Adjunct thereof, or Synecdochically, they understand by pride unbelief itself, as the immediate ●ause thereof.   

V  
THe inner actions are two ways discerned, either in respect of the In●ention, or in respect of the execution: whereof the one properly respecteth the end, the other the means: but when there is speech made of the first sin, it is not inquired what was the first thing in the intention of Adam, & Eve; but what was the first act of committing the sin.    

In Defence of the matter of Original Sin. That Original Sin is a quality, or Concupiscence, against Bellar. Lib. 5. cap: 15.  

I.  
THe Positive cause of original Sin is held to be threefold, the First, the actual sin of Adam: Secondly, the Law of Nature originally passing: the third, the justice of God.   

II.  
THe positive quality is transferred to the posterity after the same manner, as the Sin itself is; not as a certain accident of nature concreated (or together with it created) which should follow (or accompany) the substance by itself, but as a whole corruption of the whole, man which hath a foundation in Adam, as in the first instrument of nature itself: neither are the habits gotten, conveyed into the offspring as they are personal, but as in the name of the whole Nature, one for all got them.   

III.  
IN Concupiscence, two things concur: the very Act of lusting, (or coveting) which by itself is not evil, and the deformity of that act: of that, God is the Author; of this, he must by no means be the Author.   

FOUR  
THe first sin was not only the sin of the Body, but also of the Soul. Wherefore it was not only the eating of the fruit forbidden, but also unbelief, and pride in the soul, and so whole Sin is transmitted into body and soul, not only by the law of generation, by which man formeth, (or yieldeth forth) man; but also according to the corruption of him, that generateth, whereby man as he is corrupt, begeteth corrupt man.   

V  
THe Quality was not diminished, both because then it passed, as it were, into another nature, as also, because it cannot either be diminished, or abolished, but by the singular grace of God.   

VI  
THe Concupiscence of the Flesh against the Spirit, doth not only signify those first motions void of consent, but also the very root of evil, and the whole corruption, which is not only of the coveting, but also of the other faculties of the Soul.   

VII.  
Original Sin is taken away in this life by the regeneration of Baptism, not that it might not be, but that it might not be imputed for sin.    

In Defence of the matter of Actual sin, against the distinction of Sin Venial, and Mortal. Bellar. Lib. 1. Cap. 9.10.  

I.  
THe Testimonies of Scripture, do not prove, or confirm the Verity of the distinction, according to the mind of the adversary. Not the First, Mat. 5. for he treateth of the inequality, not only of sins, but also of punishments, by an allusion to civil, or politic punishments. Not the Second, Mat. 23. for he treateth of the nature of Hypocrites, who being careful in small matters, do openly neglect the chiefest things, and make not a difference between those things, which by themselves, and always are necessary; and those, whereof not the want, but the contempt doth make us guilty (or culpable.) Not the Third, Luc. 6. for he treateth of them, who hunt after praise, by the reprehending of others, but do neither know, nor reprove themselves: being in others very quick sighted, but in themselves blind. Not the Fourth, Luc. 12. for he speaketh of the duty of love towards our neighbour, whereby we are bound after the example of God's goodness to forgive even the least sins. Not the Fift, 1. Cor. 3. for he speaketh of doctrine, and the manner of teaching, & that by a supposition applied to the Doctors of the Corinthians. Not the sixth, jac. 1. for he speaketh of the degrees of sins, which are three, Viciousness, a vicious motion, and vicious action. And of all these, Death is made the reward (or wages). Not the two Last, Math. 12. for he speaketh of the nature of Sins, even the least or lightest: for which notwithstanding, we are presented guilty before God. Eph. 5. because both the heaviness of sins, and the effect of the same, are expounded Synecdochically.   

II.  
THe Testimonies of Counsels, and Fathers, are either suspected, or in controversy: as of the Tridentine Council, and of the Popes, both Pius, and Gregory: or do treat of the inequality, and diverse degrees of sins, as the Council of Milevitum, and of the Fathers, Augustine, Origen, Chrysostome, and Hierome.   

III.  
THe reasons which are alleged, prove nothing. Not the first; because it is grounded upon a double false, presupposal. Upon the one, that sins in the faithful are not mortal; For the Wages of Sin, of whatsoever manner it be, unless it be forgiven, is Death. Upon the o●her, that the sins of the faithful are lighter than the sins of the unfaithful, and so in their Nature Venial. For in that sins are Venial in the faithful, it is not from the nature of the sins, but from the Grace of God, and in that they are not so in the unfaithful, it is not from God, but from the nature both of the sins, and sinners. Not the Second, because Sin is not said to be Venial, or pardonable, for that it is worthy of pardon, but for that God vouchsafeth pardon to the Sin, and the Sinner. Not the Third, because it is false, both that Sin is Venial of it own nature, and that any the least Sin should not be against Charity. For it is the transgression of the Law, the end whereof is love. Not the Fourth, because the Nature (or consideration) of man offended is one, and of God is another, for according to the party offended, the greatness of the offence is esteemed. Not the Fift; for no sin is unperfect, because every sin is a perfect iniquity, though there be degrees of this perfection. Not the sixth, because though all sins do not exclude charity, yet they offend. Now in that they exclude not, or are venial to the faithful; we must impute it not to sin itself, but to God's mercy in Christ.      

OF FREE WILL.  

The Part Confirming. CAP. V.  
NOw, after the Condition of man under Sin, followeth the consideration of human strength, which after Sin remained in man, and is commonly, and usually expounded, and noted by the Name of Free-Will. But it is needful, we discern the nature of this Doctrine three manner of ways. First, commonly, and absolutely, according to the causes thereof. Secondly, in Particular, according to the state and condition of man being a Sinner. Thirdly, respectively, and comparatively, according to the divers estate of Man out of the State of Sin, whether of his Integrity, or redemption, or glory.  
Commonly, and Absolutely, Free-will is defined to be a natural power, or faculty of the Soul, by it own, and proper motion without coaction (or forcing) to choose, or refuse the good, or the evil, which is proposed (or offered) to the will, by the mind (or understanding) to be chosen or refused.  
The Efficient Cause of this Free-will, is usually two ways distinguished. For one is Primary, and another Nearest: The Primary (or Principal) is God, the beginning, not only of every good in nature, but also of Nature itself, and of the faculties, and functions thereof 
a Gen. 45.8. Pro. 16.1. jer. 10.23 Phil. 2.13. . The Nearest is Free-will itself, that is the will of man, which by judgement of reason going before, of it own accord, choosing embraceth; or refusing, shuneth, that which was objected by the mind 
b Esa. 1.19.20 Mat. 23.37 1. Kin. 3.5 .  
Of this will, there is usually had a double consideration: the one, as touching the Special, the other as touching the Operation. As touching the special, it is said to be a faculty of willing, or nilling: as touching the Operation, it is said to be a function, or action of that faculty, either improperly occupied about the ends, or properly about the means, that tend to the ends.  
The Matter hath the nature either of a Subject, or Object.  
That which hath the nature of a Subject, (as in this place, we consider it,) is a substance created, intelligent, endued with reason, wherein namely the understanding and will are the essential parts proportionally: but freedom is said to consist, or be in these parts, as the separable accident in the Subject.  
That, which is of the Object, is generally all that, which is put (or consisteth) in election (or choice.) But specially it is the moral good or evil, whereunto the will of the Creature is freely carried, or which it freely escheweth. And as touching Free-will in the cause of Natural good, the question is more Philosophical than Divine.  
The Form of Free-will, is the very freedom of the mind, or of the Elective will, which (for learning sake) must three ways be distinguished, & known. For there is one freedom in the Subject, another to the Object, and lastly another from the let that crosseth the same: which three it is needful that we know, for the making of this Form, and for the condition of man's Free-will.  
First, there is required freedom in the Subject, that is, in the will itself, which from her inward beginning, worketh always freely, and that by reason of it own nature, according to which a free necessity of willing is laid upon it. So that it is not to be called a Will which is bereft of this Freedom. For the will hath such a reciprocacy with Freedom, as with it own Essential property.  
Then there is required freedom to the Object, either to both, opposite by way of disjunction, to wit, either moral good, or moral evil, whereof the one is chosen, or refused before (or rather then) the other, or to either of them, when only one is offered to be taken, or refused.  
Lastly, there is required freedom from the let that crosseth. For the will of man is freed from compulsion and from necessity. From Compulsion; for what it doth, it doth the same of it own accord. From Necessity; for, albeit, in respect of the Special, it be necessarily limited to do either good only, or evil only, or both; yet by it own inward power, it freely limiteth itself to the bringing forth of it own act; yet it is needful, that both manners of Freedom be distinguished. First, from the Freedom of right, and secondly from the Freedom of slavery: That nature hath denied to man: This, the corruption of nature. He hath not freedom of right, who of due is Subject to another, and according to the will of the same, liveth, is moved, and worketh 
c Pro. 21.1 Act. 2.23. : Wherefore all self power, or liberty ought to be given and assigned to God alone: he hath not freedom from slavery, who through his own fault, hath made himself a slave to sin, and the tyranny thereof 
d joh. 8.34. .  
The End is the glory of God in his justice, and mercy, and the Salvation, or inexcusableness of man.  
Particularly, in the state of Corruption, Free will is defined to be, a natural faculty, and power, freely, and without coaction, to choose, and perform the evil, which by the mind is offered to the will, to be chosen and performed.  
The Efficient primary 'Cause is God, both in respect of the Will, and the freedom itself, as being the Author, and beginning of both, as touching the natural state thereof. The nearest cause are the mind, and will of man so far forth, as both by corruption of nature are averted from good, and converted to evil; and the understanding verily proposeth and judgeth falsehood for truth; and the will chooseth, and followeth the evil in stead of the good 
c 'tis 1.15 1 Cor. 2.14. Rom. 8.7. Rom. 5.6. 2. Tim. 2.26. .  
The Matter as it is considered in the Subject, is the natural, or carnal man, but as in the object, it is the evil, unto which the actions of both faculties are carried.  
Now, the Evil, whether you refer it to the inward, or to the outward actions, we two ways consider: absolutely, and in itself; or Relatively, as having reference to another thing. The Evil absolutely is that, which is strictly forbidden of God. Relatively, is that, which is evil in the object, circumstances, and end; that is, which either is not truly good, or is inclined unto those things, which are not truly good.  
But because when there is mention made of good; either the natural, and moral good, as touching man; or moral, divine good, according to grace, is understood: We must here observe a very great difference, when there is speech of Free-will. For the power of a natural man, if it be referred to the thing, which this natural light respecteth, hath indeed her inclinations to natural good, and moral good, as touching man 
f Rom. 1 19.20. Rom. 2.15 Rom. 2.14 ; but because the communicating of every good, proceedeth from judgement, and judgement from the choice, and choice from knowledge, the power of man is limited to the good, according to the measure of the knowledge of that good in man. Now that knowledge is not true, because it erreth in the manner of the truth, and strayeth from the true end and scope thereof 
g 1. Cor. 2 14. jer. 13.23 Mat. 12.35. Ro. 14.23. .  
Now the moral good, according to grace, which is supernatural, is not apprehended, but by a supernatural knowledge, which is not in the natural man: & therefore man being under sin, hath neither inclinations, nor motions to that good: for he wanteth all power to supernatural things, even that power, which the Philosophers have called the receptive, or passive power, because every power is from a beginning, but there is no beginning in a natural man, when there is speech of divine things) neither to do them himself, nor to ●ffer them to be done by an other 
h 2. Co. 3.5. joh. 3.19 Phillip 2.13. 1. Co. 1.18 : ●oth being considered in man, are from ●at beginning, of all aptness to good, & ●so of the working thereof, which is in ●hrist. Whence it is clear, that power 〈◊〉 the supernatural good is not in the ●turall man, and that there is indeed ●me power in him, to the natural good, ●ut such, as strayeth in the end, & manner, ●d that therefore to speak properly, it 〈◊〉 only a power to the evil, whether it ●e such Absolutely, or Relatives 
i 1. Cor. 10.31. Rom. 14.20. Tit. 1.15. jer. 13.23. Mat. 7.18. Rom. 3.10. joh. 3.6. .  
The Form is the Freedom in the ●biect to the Object, and from the con●ry impediment. For the will of man, 〈◊〉 touching itself, is most free, & freely fits itself for the bringing forth 〈◊〉 the action of evil, without either ●y coaction, or necessity of the ●ct.  
The End is the glory of God in his iu●●ce, and the inexcusablenes, or just condemnation of man.  
Comparatively, Free-will is two waye● considered, according to the twofold condition of man, out of his State o● Corruption, to wit; of his integrity before his fall, and of his restoring, c●● regeneration after his fall.  
In the State of Integrity, Man had a Free will, or freedom of an Electu●● will to both Objects, without any coaction or necessity. For he had a power, that he might sin, and not sin 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 he abusing that his powe● to good, should turn away the good from himself, and himself from th● good into the contrary 
k 1. Cor. 3 12. 1. Ioh 3.12. 2. Pet. 1.4. 1. Cor. 15.28. .  
In the State of Restoring, or Regeneration after the fall, free-will aught diverse ways to be considered, an● expounded. For, whereas man in th● state, is the common Subject of grace and sin; Hence it cometh to pass that he hath free-will, both to good according to Grace, & to evil, 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 less, 〈◊〉 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 be with man in the life to come; where free-will (if we may so speak) shall be unto good only, and that unchangeably; so that a man can will nothing but good, and that also after 
l 1. Cor. 13 12. Rom. 7.18 , a good manner; but he, which is regenerate in the inferior degree, the contraries may be together in him, & in very deed, are together in him, the powers therefore of Free-will in man regenerate, while he is in this life, ought diversely to be discerned both in the Subject, Object, and manner. The Subject is two ways considered, partly, according to the old man, in whom he is borne: partly according to the New, in whom he is regenerate. Of this Subject, there is also a double object, the natural evil, in respect of the old man, the supernatural good, in respect of the New 
m 2. Cor. 3 17. 1. joh. 3.9. Rom. 8.2 Eph. 2.5. . But the manner of all these is free, because as the old man freely inclineth to natural things, so doth the New man also to things which are supernatural: in respect therefore of the matter, the Subject is common, but in respect of the Efficient Cause, and of the beginning, repugnant the one to the other; on both sides there cometh a let to the freedom. Whence that strife of the flesh, and the Spirit cometh, whereof there is mention in the seventh to the Romans.   

OF FREE-WILL. The Part Confuting.  

DISTINCTIONS.  

I.  
THe Will or Desire is three ways distinguished; for one is Natural, an other sensual, another intellectual. The Natural is a pure inclination of the Essential form, whereby man naturally laboureth towards the perfection of himself, The Sensual is the power of the inferior part of the Soul, led or moved by sense, and not by reason, to these, or those particular things: the Intellectual, is in the creature endued with reason, in respect of the Subject, inclining the will to divers objects, which is called Reasonable.   

II.  
THe reasonable will ought to be discerned three ways. For one is called natural, whereby nature is simply carried to desire after that thing which it apprehendeth: an other Elective, whereby the will chooseth, between two things opposite, by a separating of them. Lastly, there is a will by the cause, whereby man strayeth from his end, 
voluntas per causá  through an accidental error.   

III.  
THat which we call (Arbitrium) (Free-will) is sometime referred to the understanding, and sometime to the Will; to the Understanding, either Contemplative, or Active, in respect of the things, which belong to deliberation: but to the Will, in respect of the things which pertain to Election. After the former manner it comprehendeth the mind alone; after the latter, as of us it is here taken, it comprehendeth, both mind and will.   

FOUR  
THere is one Freedom from Bondage, an other from Coaction, an other from unchangeableness, or necessity. Freedom from Bondage, is said to be that, whereby one is not addicted (o● subject) to the slavery of sin, or misery. From Coaction, is said to be that, whereby one cannot be compelled to do, or suffer any thing against his natural inclination: from unchangeableness, is said to be that, which can frame itself indifferently, or contingently to both opposites, and so can do, and not do, suffer, and not suffer: The first freedom is not in man corrupt; the Second is in every man, of whatsoever state and condition: The third was in man before the fall.   

V  
ONe freedom is said to be from necessity, an other from sin, an other from misery. The first is of Nature. The second of Grace. The third of glory.   

VI  
Freedom is either properly taken for the freedom which is in the Subject to the Object, and from the contrary impediment: or unproperly, or Synecdochically, for one of these Liberties.    

That Man cannot without faith, or the special help of God, perform any moral good, against Bel. Li, 5. de Grat. & Lib. Ar. Cap. 9  

I.  
GOod Works are two ways usually considered; either according to their outward manner, or according to their inward: In respect of both, God is said to reward good works: of the one, because they carry a shadow of civil goodness, which also is acceptable to God, as touching itself; but of the other, because they are done in faith, according to God's Rule and Prescript, to God's glory. Now God rewardeth, not according to the proportion of merit, but according to the grace of promise; notwithstanding those places of Exodus the 1. because there is noted an antecedent, but not a cause of God's blessing towards the Midwives. Of Ezek. 2.29. and Daniel, 4. because the Consequence is of no force from the outward rewarding to the quality of the work.. For God is wont liberally to recompense an outward obedience, with an outward rewarding.   

II.  
A Thing is said to be good Equivocally, and that two ways; either that it is such indeed; or that it appeareth such; or else, that it is either good in itself, as touching the substance of the work; or that it is said to be perfectly good in the Object, Subject, End, and other circumstances. The Works of the Heathen, are called good works, either according to the appearance only, or because the substance of the work is good, though it be evil in the Subject, object, end, & other circumstances.   

III.  
THe Fathers, which seemed to attribute any thing to Nature, either treated only of those outward, Civil, and politic actions, as Basil, and Augustine; or of the natural good, as Chrisostom●: or of Works according to the common opinion, as Hierome.   

FOUR  
IN the Works of Heathens, all and every of those things are wanting, which are required of the Adversary for the making of a good work: the circumstance of the end is wanting, because that is not done for God, which is not done for his commandment, & according to his rule, or for God's glory. The Action is defiled by the naughtiness of the cause, because whole man is whole sin wholly, not only as touching himself, but also as touching his actions. Neither hath a good work any proportion with the strength of nature, because to will, and to do good, is of grace, and not of nature: and so good works are not only hard, but also impossible to Nature: Neither do the absurdities prove the contrary, because we are bound of duty to do good works; nor are they therefore called evil, because they are done simply, but because they are not well done.    

That there is no Free-will in godly, and saving actions, against Bellarmine. Lib. 6. cap. 10.11.12.  
THe Freedom of Will is usually considered two ways in man regenerate, according as there are in him two diverse and contrary beginnings: the beginning of good, which is the Spirit, or the part Regenerate: the beginning of evil, which is the flesh, or the part unregenerate. Hence the freedom of will, in respect of the first beginning freely willeth good: in respect of the other, it freely willeth evil: and in this sense is Free-will in man Regenerate diversely pronounced, either to be, or not to be.  
AND  
THis is the State of man, according to Nature, and his natural condition, both in his first original condition, and Creation, and in his change and corruption, which after followed by sin: Now the other state of man in this life, according to the Grace of Vocation, which is above Nature, is to be known and discerned.  
Now, it ought to be discerned two ways, according as the Christian calling, and estate, or the condition of a Natural Christian man is in this life comprehended in two principal heads, to wit Faith, and good Works. For these are the two parts of a Christian calling, and the two most conjunct duties of a Christian man, namely, to Believe and to Do; for faith embraceth the Grace of God in Christ, good works do testify, and perform Thankfulness for that Grace.     

OF FAITH.  

The Part Confirming. CAP. VI  
BY the Name of Faith, we do understand an outward and hypocritical profession of Religion, and Faith 
a Mat 13 20.21. Heb. 6.4.5 6. , not a temporal knowledge, and assent concerning God's Grace 
b Act. 8.13 jac. 2.29. . Lastly, not a certain persuasion concerning some miraculous effect conceyved by a singular revelation or promise 
c Mat. 17.20. 1. Cor. 13.2. : but we mean that which properly, and simply is so called and is pronounced by itself, concerning the only Elect, and them all. Whereupon it is wont commonly to be called the saving & justifying faith 
d Rom. 3.28. ; and is a gift of God, or a holy habit 
e Inditus.  given inwardly by the Spirit of God, whereby the godly in their understanding, believing Gods truth, receive with a sure and firm assent of Will, the promises of the saving goodwill, and grace of God in Christ, to his glory, & their salvation.  
The Efficient Cause of faith is two ways usually expounded, Primary, or Instrumentally.  
The primary Cause of Faith, is God, who had his foregoing good pleasure, and the only free affection of his will, no preparation of our righteousness going before, or merit of our works accompanying the same 
f joh. 6.29 Eph. 2.8 Luc. 24.32 .  
The Instrumental Cause of Faith, is twofold; the one inward and chief, the other outward and furthering.  
The inward chief Cause is the holy Ghost, who begetteth the same in the Elect, by a special action, next, and immediately, beyond the order of nature, partly, by disposing the understanding to the saving knowledge, and receyving of Christ; partly, by enduing the will with new qualities, and by inclining the same, that it might particularly, and firmly assent, and cleave to that knowledge, and receyving 
g 1 Cor. 12.9. 2. Cor. 4.6 Gal. 5.22. . The outward and furthering Cause is the preaching of the Gospel, by which the holy Ghost ordinarily formeth, & confirmeth this very work of Faith in us, albeit God, according to the Liberty of his power, and will, may beget, & work faith without the use of this ordinary means, when it pleaseth him, and is expedient 
h Rom. 1 7.16.17. Rom. 10.8 joh. 3.8. .  
The Matter of Faith ought only three, ways distinctly to be considered, according as it hath respect unto the Subject, Object, or parts.  
The Subject proper, and nearest, is the understanding, and will of man, as both these faculties are regenerate by the supernatural grace and virtue of the Spirit, and as the understanding knoweth the supernatural benefits of faith, which are offered in Christ as true, and the will applieth the same to itself, with a sure persuasion of the heart, as good & healthful 
i Luc. 24.25. Eph. 4.23. Act. 16.14 Ro. 10.20. .  
The Object in respect of the understanding, is God's truth, in respect of the will, is God's singular Grace, laid open by his promises in Christ jesus. Now both are contained and limited in the word of God, which wholly and solely faith embraceth, as her level object, & in the same Christ crucified, together with all his benefits, as her principal, first, nearest, and proper Object 
k 1. Cor. 2.2. Heb 10.22 2. Cor. 3.4 Rom. 4.8. & 8.38. .  
The Parts, according to the manner of the Subject, or Object, are wont diversely to be considered. In respect of the divine understanding, and will, they are both a Knowledge, & an Assent: the Knowledge is, whereby we understand the whole word of God, as touching the principal heads thereof, according to the measure of grace revealed 
l Esa. 53.11. joh. 10.38 1 joh. 4.16 . The assent is, whereby we most firmly resolve with ourselves, that all things, which are known out of the law, and the Gospel, are most true, and rest ourselves persuaded in them 
m Rom. 7.16. Eph. 3.12. Eph. 1.22 .  
In respect of the will, the chief and principal part of faith, is, Trust which is a firm persuasion of the heart; whereby every one of them, that are truly faithful, do particularly appropriate to themselves, the general promise of Grace. Which trust manifesteth itself by a double effect, to wit, by constant endurance, whereby faith opposeth itself to all dangers, inward and outward; and full Persuasion whereby we surely trust in God concerning our salvation 
n Rom. 8 15.16. Eph. 1.13. Heb. 10 22. Heb. 11.1. .  
The Form of faith consisteth in Relation, whereby every Elect after a particular manner applieth to himself both the word of Truth, and the particular promises of GOD'S Grace, by appropriating unto himself, through a firm persuasion, those things which are taught, and promised, particularly, and 
o In Hypothesi.  by a Supposition; though conceyved in a position, and generally 
p In Thesi joh. 17.15 Mat. 9.2 Gal. 2.20 joh. 1.12 .  
The Supreme and chief End, is the glory of God, the Author of our Faith, and Redeemer 
q Rom. 11.35. Eph. 1.12. , the nearest end is our Salvation, which the holy Scripture calleth the end and reward of faith 
r 1. Pet. 1.9 joh. 3.15 16. joh. 20.31 .  
By this opening of the Definition through the causes, 2. things consequently follow: First, that Faith is both one, and diverse: One, both in Special kind: for faith 
s Species specialissima.  is a Special kind most special: and in Object, because the thing believed is one 
t Eph. 4.5. 2. Pet. 1.1 . Divers, both in number, and in degree: In Number, because every one hath his own faith, distinct from another: In Degree, because he hath it according to the measure of God's grace, as it is more or less 
u Heb. 2.4. Mat. 9.22. Rom. 14.1 .  
Secondly, that faith is so far firm in all (the elect,) that it can neither totally, nor finally ever at any time be lost: to wit, because of the certainty, and unchangeableness of the Election, & promise of God, of the satisfaction, and merit of Christ, and of the sealing of the Spirit. Wherefore faith after some degree is oftentimes diminished; but, as touching the form, it cannot perish 
x joh. 3.16 Phil. 1.6 Ioh 6.56. 1. joh. 2.1. .   

OF FAITH. The Part Confuting.  

DISTINCTIONS. In Defence of the Object of faith, against Bellar. cap. 8. Lib. 1. De JUSTIFICATIONE.  

I.  
THe Testimonies, which are alleged out of the histories of the Gospel, do either treat of faith in Christ expressly, Mat. 16. Luc. 7. joh. 1 joh. 6. joh. 11. joh. 14. & joh. 20. and so of the special mercy of God, which God laid open in Christ singularly, & effectually: or of God's special mercy, which Christ exhibited by will, & work in the example of the Leper, Mat. 1. or they treat only of an hypocritical boasting of that special mercy of God, as in the example of the Pharisie, Luc. 18. Or lastly, of the outward means, and extraordinary miracles, that further faith, which make not a justifying faith, but do either generally testify, or particularly confirm the same, Mar. vlt.   

II.  
THose which are alleged out of the Acts, and Epistles, are either Sermons touching Christ, and so Metonymically concerning Gods special mercy, Act, 2.4.10.13.17. & 18. or do treat of Abraham's faith, not in respect of the temporal, or earthly, but of the spiritual and eternal promises (for he saw the day of the Messiah by faith, and therefore rejoiced) Rom. 4. Or lastly, they treat of the mean of special mercy, procured unto us, and confirmed by the resurrection of Christ Rom, 10. & 1. Cor. 15.    

Against Bellarmine, cap. 10.  

I.  
THe Word of God is two ways usually considered, either as the Word of truth generally, or as the Word of promise and grace specially. The one Faith respecteth, as it is a Knowledge, or assent; but the other, as it is a trusting, or believing: for albeit the promises are generally proposed in the Scriptures, yet there is a special application of them by faith, as the examples of the sick of the palsy. Mat. 9 Of the sinful Woman, Luc 7. Of the Adulteress, Ioh, 8. of Zacheus, Luc. 19 and of the Thief Lu., 23. do teach.   

II.  
FAith is the Instrument of justification, and not the Cause, which neither by time, nor place can be discerned, or separated from the things which it apprehendeth: Neither doth the faith of a special mercy follow justification, because without it there is no justification.   

III.  
Justifying Faith taketh not away, but proposeth the subordinate means of confidence, such as are Prayer, Sacraments, good works, Baptism; and useth them for the augmenting and confirming of the same.   

FOUR  
THe confidence (or assurance) of faith dependeth not upon the quality of the person believing, or the quantity of his Faith, but upon the truth of God promising, the will of Christ redeeming, and the faithfulness of the spirit sealing.    

Of the Form of Faith, against Bellarmine: Lib. 1. De justificat. Cap. 5.  
THe Testimonies which are cited out of the 11. to the Hebrews, do not overthrow the form of Faith; but establish the same. First, the Apostles definition of Faith, and the sense, and interpretation of the two properties of faith, whereof mention is made in that Definition. For faith is said to be a Ground (or substance,) not that it is a naked representation made in the understanding, but for that it is a certain and undoubted assurance of the will, as it may easily be collected by the places compared, the one with the other, Psal. 39.8. Heb. 3.14. Again, Faith is called an Evidence, because it affordeth that certainty of demonstration, whereby not only the mind, but also the will is convinced, that it might, particularly apply unto itself Gods promises, understood by the mind.  
Secondly, that, which is alleged concerning the understanding of the Creation, by faith; for besides that, there is an other respect of Faith justifying, which properly hath an eye unto to the benefit of Redemption, and not unto the work of Creation; we must also note, that some things are pronounced of faith in Scriptures, rather in respect of knowledge, or assent, and some things rather in regard of confidence (or assurance,) neither doth the understanding exclude assurance, but goeth before it. Thirdly, the example of Noah; for the Act of his faith doth not only respect the deluge, and the truth of God's judgement; but also the saving of himself from the deluge; which he could not believe, and embrace, but by the Assurance of the wil Fourthly, that, which is alleged, concerning the things, belonging to God; because that same faith, whereof the Apostle treateth, doth withal suppose both knowledge in respect of the Essence and Nature of God, & confidence of his gracious rewarding.   

Against Bellarmine, Cap. 6.  

I.  
ROm. 4. Answ. The nature and force of faith is not principally and chief placed in knowledge, which is of the understanding, but in assurance, which is of the will. For hence first mention of the promise is made, which the will properly respecteth, that it might be embraced. Secondly, Abraham is said to have been strengthened by Faith, not to have doubted through unbelief, or distrust, and to have been very fully persuaded, that God was both merciful, which would, and mighty, which could do him good: all which do testify his confidence, and not his knowledge only.   

TWO  
COr. 1.13. Hope and Faith are sometimes of the same signification, and import the same thing, sometimes they are distinguished, as in the place cited. Now, they are thus distinguished, that Faith is a knowledge, assent, and assurance, but hope an expectation, which followeth Faith, and is begotten by Faith.   

III.  
COr. 2.10. The Apostle doth not treat of justifying faith properly, but of the Effects there of, or of that spiritual virtue, whereby we renouncing ourselves, do bring into captivity all our thoughts to the obedience of Christ.   

FOUR  
EPhes. 3. Assurance is diversely wont to be considered, either as the Form, or as the Effect of faith: as the form, as it embraceth Christ with a sure persuasion of the heart; as the Effect, as out of this persuasion it begetteth in us tranquillity of conscience, and boldness (or assurance) of Liberty.   

V  
THere is one Object of faith, level, another chief or special: that which is level, is the whole word of God, in respect of knowledge, and assent: that, which is special, is the word of Grace, in respect of assurance.   

VI  
TO believe, is wont sometimes to be taken largely, sometimes strictly; being largely taken, it signifieth generally every voluntary assent, with a certainty, to that thing, which is not seen: being strictly taken, it signifieth a justifying faith, which doth indeed, presuppose a knowledge, but formally, it is an affection towards the promise of Grace.      

OF GOOD WORKS.  

The Part Confirming. CAP. VII.  
ANd this is the first and principal part of Christian Calling, being Inward and Invisible, which the other, which is outward and visible doth succeed, that is, good Works, which prove and testify the truth, and life of faith, by the outward exercises of Piety and charity.  
Now it is needful that the doctrine of good works be expounded two ways: first, according to their own common nature, and respect; secondly, according to the chief kind of a Christian life, and the principal exercises of a Christian man in this life.  
Good Works, according to their own common nature, and respect, which of us in this place, are indeed considered Theologically, and not either Philosophically, or Politically, are defined to be, Actions, which are done (the holy Ghost working the same,) of the Regenerate, by faith, according to God's law, to the glory of God, the confirmation of faith, and our election, and the edification of our neighbour.  
The Efficient Cause of good works is usually considered, either as principal, or Secondary. The Principal is God the Father in his Son, by the holy Ghost, from whom, in whom, and by whom, is the beginning, and finishing, as in nature, so above nature 
a Phi. 2.13 1. Cor. 4.7 joh. 3.27. & 15.5. Eph. 2.4 . Now, God effecteth good works, partly in respect of the agent, or Instrument, which is man regenerate, whom he prepareth, informeth, and instructeth after a saving and singular manner of the Grace of sanctification, that he might both be willing, and able to work well: partly in respect of the action, which he sanct fi, that it might be good both in the general, and in the special, and in all circumstances.  
The second Efficient Cause is either external, or Internal, both Instrumental, in respect of that former, (or superior) Cause. The external is man regenerate, Immediately producing good actions, according to the measure, and degree of his Regeneration. For, because the Spirit and the flesh are mixed one with an other in a man regenerate, it cometh to pass, that in one, and the same work, the action springeth mixed of both, by a mutual conflict, which by the more intentive quality is usually named the work of the Spirit, or of the 
b 1. joh. 1.8. Rom. 7 23 Eph. 2.3  flesh, Whence is the infection, and imperfection even of the best works. The internal is Faith, not by the virtue, efficacy, or efficiency of itself; but as it apprehendeth that her object instrumentally, unto which it is carried, to wit, Christ, in respect of whom only the holy Ghost worketh in us both to will, and to do good, and our actions, though most unperfect, do nevertheless, 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 commanding, and the Law of God alone, hath the rule and manner of every commandment, which hath respect unto that, which is right and good 
c 1. Sam. 15.22. Ezek. 20.19. Mat. 15.9. Esa. 29.23. .  
Of this Matter, according to the distinction of God's Law into two Tables, there are two chief and principal parts: the former whereof prescribeth, and commandeth the duty of man towards; God or godliness: the latter, the duty of man towards man; or humanity.  
The good works, which belong to godliness, are absolutely, and necessarily good, and cannot be otherwise: the consideration whereof is most perfectly set down in the four precepts of the first Table. For the works of godliness do properly belong, either to the inward disposition of the mind, namely, that we should hold both the truth of God's worship which is expressed in the first precept, & the manner of that truth which is expressed in the second: or they do 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 give ourselves to all exercises of godliness.  
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 mutual relation of obedience, & duty of the inferiors towards the superiors, and the superiors towards the inferiors: then the chief, and special kinds of humanity are reckoned up, unto which, all the rest must proportionally be referred. The sum of these is, not to hurt our neighbour, neither in deed, nor word, nor thought: not in Deed, either in respect of his person, that he must not kill, or in respect of his goods, that he must not steal, or in respect of the Person, which doth most nearly belong unto him, that he must not commit adultery.  
Not in Word, for he must bear no false witness against him. Lastly, not in mind, and thought: for very lust & concupiscence is forbidden.  
The Form of good works is a full perfect conformity in all the parts thereof, with the Law of God, both according to the outward show, and the inward truth; 
c 1 Deut. 27.26. Gal 3.10. Rom. 7.14  for two things concur for the making of this Form, the outward goodness of the works, which the precepts of the Law do outwardly show and require, and the inward holiness of the same, which the nature of the Law, which is spiritual, and of the Lawgiver, who being a spirit, and a knower of the heart, according to their manner, do declare, necessarily presuppose and require.  
And in respect of this double form, the manner of good works, as touching themselves is most perfect, but as touching us, most imperfect: partly, because, of the relics of sin; partly, because of the continual fight and wrestling of the old and new man in us, & partly also because of the state, degrees, and increasings of regeneration. Wherefore if there be said to be any perfection of works, while we are here, That is spoken abusively, either for the merit of Christ, and the gracious acceptance of God, or by relation unto those, who have not as yet so proceeded in the Study, or exercise of godliness, and works; Or lastly, after a human manner according to outward discipline. There is therefore no merit of good works, sith there is no proportion of equality between the reward, and the works, sith also whatsoever works are granted for good, are from another, are due, and are unperfect 
d Rom. 7 23. 2 Cor. 3.5 Phil. 2.23. Luc 17.10 .  
The End of good works is threefold, according to the diversity of the Object, to wit, of God, ourselves, and our Neighbour. On God's behalf, the supreme end is his own glory, whereunto both the commandment, and all benefits corporal, and spiritual, are subordinate 
e Mat. 5.16 1. Cor 10.31. Phil. 1.11. . On the behalf of our selves, the End is the confirmation of our election, the outward testifying of our Faith, and the due execution of our duty 
f Mat. 7.16 17. Phil. 1.11. jac. 2.17. 2. Pet. 1.10 Tit. 3 8. . In our Neighbour's behalf, the end is partly, that the unfaithful by our good example might be provoked to faith and godliness, partly, that the faithful might be confirmed in godliness and faith. 
g Luc. 22. ●2. Rom. 14.19. .  
And this is the consideration of good works generally; but particularly, the truth of good works must be discerned and declared, chief, and principally in two things; namely in prayer, and repentance: whereof the one is properly exercised 
h Circa beneficia impetranda, Circa malefi●ia perpetrata. , for good things which we would obtain; the other, for evil things, which we have committed.  
Prayer, is a special worship of God, whereby through Faith, we crave for the Mediators sake, necessary good things of God, as being the fountain of all good things 
i joh. 4.24 Luc. 18.1. Herald 10.22. .  
Now we crave, either for others, & that is Intercession, or against others, and that is Expostulation; or for ourselves, and that is, either Deprecation, if we crave a deliverance from perils, or Supplication, if we desire the partaking of a new benefit 
k Psal. 9 30. .  
A Form of ask, or prayer, we have in the Lord's Prayer, whereof there are three parts: an Entrance, a Narration, and an Epilogue (or Conclusion.)  
The Entrance containeth the places both of will, (Our Father) and of power, (which art in Heaven.)  
The Narration consisteth of 7. Petitions, whereof the four first require Positive Graces; the three following, graces Privative, (as they call them.) The Grace's Positive respect, either the Soul; or the Body: those, which respect the soul, do, either require the advancement of God's glory, both universally, among all, (Hallowed be thy Name,) and particularly in the Church; (Thy Kingdom come) or do expound (or lay open) the manner of both, (Thy Will be done.) Those, which belong to the Body, are synecdochically included in that only Petition of d●yly Bread. The Grace's Privative are three; The Remission of sins, Defence against the devils Temptations, deliverance from all evils Private and public.  
The Epilogue containeth causes Impulsive, and Final: the Causes Impulsive are two, The Kingdom, & the power. The Cause Final is only one, the Glory of God.  
Repentance is a serious, and healthful changing of our wicked mind, and will, effected by the holy Ghost, by the preaching of the Law, and the Gospel 
l Ezek. 18.31. jer. 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 quickening of the new man, or of the Spirit: for by these, true repentance is performed.  
Mortification, which is the first part of Repentance, hath three properties, or degrees: the Acknowledgement of Sin; sorrow for sin, and God offended; Lastly, a Detestation & an utter avoiding of sin.. The Acknowledgement is in the mind; Sorrow in the Passion; Avoiding, or shunning, in the action of the Will. The quickening (or vivification) which is the latter, comprehendeth three things contrary to Mortification: an Acknowledgement, and trust of God's mercy in Christ; joy springing from the same; Lastly, an earnest Desire or endeavour of holiness, righteousness, and new obedience through our whole life.   

OF GOOD WORKS The Part Confuting.  

DISTINCTIONS. That Good Works are not simply, and absolutely necessary to Salvation, against Bellarmine. Lib. 4. De justi. Cap. 7.  

I.  
THe Promise of life is said to be conditional, not that the performance of the condition is proposed to be the Cause of Life, but the Instrument and mean to attain unto life. Neither do the places which are cited, prove any thing else, which do either note the quality of them that are to be saved, and not the cause of Salvation: Heb. 10.1. Tim. 2. Rom. 10. or do intimate the way of righteousness, by which men come unto Salvation, Phil. 2. & 2, Cor. 4. Or lastly, do treat of the Effects; from which, as from that which is the 
a A Posteriori, That is from the Effect; to the Cause.  latter, judgement both may, and should be had of them, that are truly justified, and hereafter shallbe glorified, Mat. 25. jac. 1. 2. Cor. 7.   

II.  
Neither doth the reason alleged from an absurdity, and expressed in the ninth Chapter, prove the contrary: for Faith alone is said to save us aequivocally; either in respect of faith, because it is alone, or of salvation, because it alone saveth. Faith is not alone without works, but it alone saveth, and justifieth without works; as the eye only seethe, yet not alone, but joined together with the Body.    

That the Law of God is not possible to be fulfilled by us, against Bellarmine, Lib. 4. Cap. 11.  

I.  
THe Testimonies of Scriptures, which are alleged, First, Ma●. 11. & 1. joh. 5. treat not of the nature of the Law, compared with the power of the Regenerate, or not Regenerate, for the fulfilling of the same; but either of the burden of the Cross, which the inward virtue, and efficacy of Christ's Spirit, and the hope of eternal immortality, do ease; or of God's commandments in General, aswell in respect of Faith, as of good works, which are not so far grievous, that by them the faithful should be oppressed, for both the Spirit becometh conqueror, and whosoever believeth i● freed from the curse of the Law. Secondly, those in joh. 14. Ro. 13, Gal. 5. joh. 15. do not treat of our power, for the fulfilling of the Law; but either of our duty, or of the effect of our love towards God; Or lastly, of the love of our neighbour, as a most evident Testimony of the whole obedience of the Law. Thirdly, in Psalm 118. 1. King. 14. Act. 18. 1. Kin. 15. 2. King. 23. 2. Chron. 15. & 11. There is no speech concerning any perfection of the righteousness of those, who are named righteous absolutely; but, either respectively, or by relation unto others; or Inchoatively, as touching themselves; or by Imputation, in respect of God's acceptance; Or lastly, after a sort, in respect of their own sincerity opposed, or set against Hypocrisy.   

II.  
THe reasons, which are alleged, Chap. 13. prove not the question in hand. Not the First, for it is grounded upon a false presupposal, and upon that, which by the Schoolmen is termed (Petitio Principij:) Not the Second, because it playeth upon a false consequent; for our bond remaineth, albeit our weakness, (or want of power) be admitted: like as the debt is wont to remain, though the debtor be not able to pay. Not the Third, because God hath his reasons: First, he doth not require a debt in vain, and we are put in mind of our debt: Secondly, the Principles of nature, are not in vain stirred up, for the convincing of the wicked, and the saving of the godly. Not the Fourth, because the Apostle discourseth, Rom. 8. of the right of the Law, not of justification; and that right is not said to be fulfilled of us, but in us. Not the Fift, because the operations of the Spirit are produced in us, according to the manner of the Instrument, and the measure of our Infirmity. Not the sixth, because, as being justified they are born of God, they perform the Law; but as they are regenerate unperfectly, they perform and fulfil the same unperfectly.      

OF MAN'S ESTATE after this Life.  

The Part Confirming. CAP. VIII.  
ANd this is the State of Man in this life, both according to the condition of his first Original, or Natural corruption, as also according to his regeneration by Grace, or the truth of Christian calling. Now the other State of Man, which shallbe after this life, next ensueth the same; and it ought two ways of us to be considered, and declared, either Generally in respect both of the godly, and ungodly, or Particularly in respect of these, or those.  
Generally, the estate of man, after this life, is known by two degrees: by the resurrection of the flesh, and the last judgement.  
The Resurrection of the flesh is an iterated, and indivisible coupling of the soul with the body, wrought by the mighty power of God, that when death shall be conquered, men made immortal, might live for ever, either in glory, or in torment.  
The efficient cause principal, of the Resurrection is the whole Godhead. For the father raiseth the dead, the son quickeneth whom he will, and the holy Ghost, with the father, and the son, giveth a fullness of life, aswell to the body as to the 
a 1. Cor. 15.12. 1. Thes. 4 14. 1. Cor. 15.25.  soul: but the instrumental, or ministerial, are the Angels, the effectual working of whom, the scripture signifieth by a Metaphor of a sounding Trumpet.  
The matter is man's body, the same in number, as touching the substance, which we bear in this life, whether it be of them, which are dead, or of those which shall be found alive, at the last day 
b Dan 12.2. joh. 5.26.29. 1. Thes. 4.16.17. .  
The form, according to the consideration of the matter, shallbe either a Restoring of the dead unto life, or that proportionable, and conformable transformation of those, which shallbe found alive. This form the changing of the qualities of the body doth accompany, being, indeed, a general incorruption, and immortality; but, besides these, in respect of the faithful, there shallbe a particular glory, power, and spiritualness of the bodies.  
The end principal, is the glory of the righteousness and grace of God; Subordinate, according to the considerations of the persons, that rise again, either the salvation, and glory of the Elect, or the punishment, and casting away of the Reprobate.  
The last (or extreme) judgement is a judicial act, whereby Christ, in the last day, with great majesty, and glory, shall give sentence upon all men, universally.  
The efficient cause principal, as touching indeed the judicial power, and authority, is God the Father, the Son, and the holy Ghost: but, as touching the manner of judgement, or exercise thereof Christ is; not only, as he is God, but also as he is man: both because of the estate of glory which followeth together with the personal union of the divine and human nature, as also, because of the agreeableness, and affinity of himself with men 
c Mat. 24.30. Luc. 21.27 2. Tim. 2.8. : The Administering Cause shall be the Angels, whose Service God will use, both in the gathering together, and in the separating and singling out of them that shallbe judged 
d Mat. 24.31. 1. Thes. 4.16. .  
The Matter, as it respecteth the subject, is the faith or infidellty of every one, declared by the effects of both: but as concerning the Object, are both universally, all Creatures, even the unreasonable, which shall be freed from the servitude of corruption, and generally, all, both Angels and Men, and particularly, that man of Sin, and Son of Perdition, Antichrist 
e Mat. 29.32. 1. Thes. 4.17. Apoc. 20.12. .  
The Form is that whole order, and proceeding of the most majestical judgement, comprehended in the very preparation, both of the judge, and of the Persons to be judged, in the sentence of the judgement, and in the execution of the sentence 
f Mat. 25.32 1. Thes. 4.16.17. .  
The End Supreme, is the glory of God himself, and the accomplishment or Christ's office; Subordinate, the just condemnation of the wicked, and the glorious felicity of the faithful; both which, the infiniteness, and eternity either of joy, or sorrow followeth 
g 2. Tim. 4 8. .  
Particularly, the State of man after this life, after the time of that universal life resurrection, and last judgement, is either of life, or death eternal.  
Life Eternal, is the life of glory, wherein the Soul, joined to our body, enjoyeth God for ever, being advanced to the highest top, and height of her felicity,  
The cause of this life is God, to wit, the Father the Efficient, the Son the Meritorious, and the holy Ghost the sealing and applying Cause 
h joh. 14. 2●. Apo. 21.3. 1. Cor. 15.45. Rom. 8.11 .  
The Matter, which hath the respect of the Subject, are those good things, which neither eye hath seen, nor ear heard, nor can the mind of man comprehend 
i 1. Cor. 15 28. . That which is of the Object, are all the blessed and elect 
k Apo. 21.3. Mat. 25.24 .  
The Form is the most perfect knowledge, vision, and fruition of God himself, and the exceeding felicity & blessedness of man, which accompanieth the same, which also consisteth both in the separation, and absence of all evil things, & in the participation, and presence of all good things; both, are both perfect, and eternal 
l Apo. 22.4 Psa. 7 15 1. joh. 3.2. Psa. 16.11 .  
The End is the glory of God's grace, and the glorifying of the elect 
m Apo. 21.3.5.12.11.17. 1. Cor. 15.28. .  
Death Eternal is the unspeakable and most miserable condition of the reprobates, appointed (or decreed) of God; whereby both their Soul, and body are most justly adjudged to eternal punishments.  
The Efficient Cause remote is God, the most just judge; the Instrumental is Satan; the nearest is Sin 
n Mat. 25.41. .  
The Matter, which hath the respect of the Subject, are Eternal punishments: that which is of the Object, are the Cursed, and the Workers of iniquity 
o joh. 5.29 1. Thes. 1 9 .  
The Form is the perpetuity, and the infiniteness of the punishments in Hell 
p Apo. 20.15.21.8. Esa. 66.24 Mat. 4.42 .  
The End Supreme, is the glory of God's justice: The Nearest, is the just condemnation, and punishment of the wicked.   

OF MAN'S ESTATE after this Life. The Part Confuting.  

Touching the Resurrection.  

I.  
THe Resurrection, in the holy Scripture, is two ways taken: Figuratively, or Properly: Figuratively, either by a Metonymy, it signifieth immortal life, or by a Metaphor, either a deliverance from danger, or the regeneration of the Souls, which is a spiritual resurrection, and is called the First: Properly, Resurrection signifieth the quickening of the Body, which shall be done at the last day, which also is called the Second.   

II.  
THere is one Resurrection Universal, and Final, which no man shall escape: an other Particular, or foregoing, whereof there are particular examples extant in the Scriptures.    

Of the last judgement.  

I.  
judgement in the Scriptures, signifieth three things: either the cause of damnation, or an universal government, or the very Act, either of condemnation or justification.   

II.  
THere is a twofold judgement of the Lord: Particular, or Antecedent; When God in this life either defendeth his people, or represseth the wicked: Universal, being the last, which shall be done in the last day of the Resurrection.   

III.  
THe Son is said to be the judge of the world, not exclusively, or oppositely, but by an appropriation: for that by the Son in a visible form, the last judgement shall be executed.   

FOUR  
THe Son is said to be ignorant of the day of judgement; either because he would have us to be ignorant thereof, or as touching his human nature, which by ordinary and natural knowledge, knoweth nothing of this matter; or as touching his state of humility, which as touching his voluntary dispensation, he hath taken upon him.    

Of Life Eternal.  

I.  
THere are 3. kinds or differences of life: there is a life of nature, which the Apostle calleth Natural. There is a Life of Grace, which the Sons of God alone do enjoy in this world: there is a life of Glory, which consisteth in the vision of God.   

II.  
LIfe Eternal is two ways taken: Metonymically, both for the way to life, and for Christ himself: Properly, for the State of the blessed after this life.   

III.  
THere is one Vision of God Natural, in the things created; an other Specular, or Symbolical, by resemblances and Signs; an other of Faith, by the doctrine and doings of Christ; an other of Present sight, or of glory to come, when we shall see God face to face.    

Of Death Eternal.  
DEath is fowre-fold: First, corporal, which in the Scriptures is also called Temporal, and the first death in respect of the wicked. Secondly, Spiritual, and that either of the faithful or unfaithful: that of the faithful is threefold; of Sin, which is called Mortification of the Law, as it is the power of Sin; of the world, as the world is dead unto them. The death of the unfaithful is that, which may be called the death of faith, or of the soul. Thirdly Eternal, which is called the second. Fourthly, Civil (death) which of the Lawyers is said to be of them, which are condemned to death.     
FINIS.