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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13952	A briefe institution of the common places of sacred divinitie Wherein, the truth of every place is proved, and the sophismes of Bellarmine are reprooved. Written in Latine, by Lucas Trelcatius, and Englished by Iohn Gawen, minister of Gods word.; Scholastica, et methodica, locorum communium s. theologiæ institutio. English	Trelcatius, Lucas.; Gawen, John, minister of Gods word.	1610 (1610)	STC 24261; ESTC S103024	183,328	620

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 Ier. 31.31 Rom. 9.7 Mar. 1.15 In the Matter for the thinges promised and sealed vp are the same to witte the Grace and Glory of God ſ Rom. 4. ●3 Gal. 3. ●6 In the Forme for in general the maner of administring is the same that is the internall communication of the spirite and the externall communication of the word r Gen. 22.18 Psal 2.22 Mat. 28.19 In the End because the end on both sides is life eternall for the scriptures examples and manner do proue that the Fathers in the olde Testament who were partakers of the same promise with vs had no other end Scripture because the very forme of the covenant and the Prophets the Interpreters thereof make mention of life eternall u Gen. 15 8. Psal 116.15 Esa 51.6 Heb. 11.9 Examples for the Author to the Hebrewes doth testifie that Noah Abraham and the rest that were in the same covenāt atained vnto that end Manner for they abounded both with the same spirit of faith and with the signs of the same signified thing x 2 Co. 4 13. Ier. 15.6 1 Cor. 10.3 The difference is in the manner of administring and in the circumstances of the disposing In the manner of Administration as well on Gods behalfe as on mans behalfe on Gods behalf for both the internall communication of the Spirite and the externall communication of the Doctrine and Signes was farre more evident and effectuall in the New Testament then in the Olde y Act. 15.8 2. Cor. 4.13 Ier 3● 31 On mans behalfe for they who were in the Olde Testament had but the Image for the truth absent the shadow for the body but they who were vnder the New haue both the present truth and the perfect body z Heb. 10.1 Adde further that they had M●ses for the Mediatour of that covenant but we Christ a Heb. 8.6 12.24 In circumstances both of time and place Of Time the Olde Testament endured vnto the first comming of Christ the New shall endure from the first vnto the second Of Place for the Olde Testament from the time of Abraham was inclosed onely in a corner of the world but the New passed over all the world b Mat. 10.5.6 Eph. 2.2 Rom. 3.24 OF GODS COVEnant The Confuting Part. Distinctions in Defence of the Efficient Cause I. THe wordes Covenant and Testament are d Homonyma Equivocall Covenant signifieth three thinges First that bargaine made by God with man whether it bee the whole or the partes thereof Secondly aswell al the lawes and holy promises taken vniversally as any speciall commaundement whatsoever or promise added to the covenant Thirdly by a Metonymy the bookes wherein the covenants are written downe Likewise also the word Testament doth signifie three thinges First the meaning of our will concerning that thing which wee would haue to be performed after our death as touching our goodes the Grecians call it a disposing 2. according to the vse of Scripture a compact betweene God man the Grecians tearme it a composition 3. By a Metonymy the books or distinct parts of the Bible II. THe word Covenant is taken eyther absolutely or oppositely Absolutely for the free Covenant both old and new Oppositely for the Legall covenant or the Law it selfe and in the first sence wee here take it but taken in the second as the olde Testament is called in the Scripture the Killing Letter and the Ministery of death so the new Testament is also called the ministery of the Spirite 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 foundatiō by way of application the Condition as he is to bee applyed and the cause as he is or was applyed IN DEFENCE OF THE MATTER I. THe Conditions of the covenants on mans behalfe are not Essentiall because both Faith and Workes haue but the nature the one of an instrument the other of a Testimony II. THree distinct kindes of promises doe offer themselues vnto vs in the Scriptures the first is the promise of the covenant of Workes wherein is promised eternall life vnder condition of workes proceeding from the powers of nature the second is of the free covenant vnder condition of Faith the third is of particular promises agreeable to the free covenant vnder condition of the works of Grace IN DEFENCE OF THE FORME I. THe Forme of the Couenant consisteth in Relation for the Relate is God the Correlate is Gods people the foundation is the solemne obligation of the thinges referred each to other II. THere are three principall times before the law vnder the law after the law and there are three notable persons as the captaines of those times Abraham Moses Christ they make not three covenants but onely a three-fold manner of administring one Covenant III. WE must make a difference betweene the thinges substantiall of the Covenant and the thinges accessary those were eternall these temporary IIII. THe dividing of the Covenant into the old and new is not of the generall into the speciall but of the Subject into the accidents and diverse adjunctes make not the substance of the thing divers 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 Evangelicall Dispensation succeeded the Legall OF THE SACRAments in Generall The parte confirming CHAP. XI THe Second ordinary meane of the execution on Gods behalfe are the seales of the Covenant or the Sacramentes Of these wee vsually and duely holde and expound a two-fold manner the one Generall concerning all the other Speciall concerning each one of the Sacraments Now by the Name of Sacrament which is translated from military affaires to Christian vses wee doe not in the largest signification by a Metalepsis vnderstand every mystery or hidden secret of a holy and divine thing in which sence the Gospell the Incarnation of Christ the calling of the Gentiles are wont to bee expounded in Scriptures Neyther in a lesse generall signification by a Catechresis doe wee vnderstand a divine mystery and vnknowne Symbolicall secret or every such thing as signifieth somewhat else beside the shew which is offered vnto the senses such as are Ceremonies Types Parables Signes and Figures all which because they pertaine to divine matters were called of the old Fathers Sacraments but in a more restrained and most proper signification by the name of Sacrament wee vnderstand a Signe of Grace ordayned of God that hee might both seale vp his benefits in vs and consecrate vs to himselfe for ever for in the signification of Sacrament there is a mutuall respect the one on Gods behalfe offering

Notaries which went between God speaking and the Church which hee speaketh vnto for the perpetuall verity of the thing x Eph. 2.20 Secondly commeth the consent of the Cannon of the Law with the truth Thirdly the assent of the Church which hath allowed the Scripture delivered of God receyved kept and delivered the same by the vse and exercise of Gods Ministery and of Ecclesiasticall Discipline which dependeth thereon Which authority of the Church is secondary not to establish but to testifie th● authority of the Scripture for both are to bee acknowledged yet in theyr degree and order for that of the Scripture is Primary sound and essentiall but that of the Church is subordinate accidentall and altogether ministeriall The Materiall Cause of the holy Scripture ar● divine matters revealed to our salvation according to our capacity and registred in the Canon Wee call the Canon the doctrine that is contayned in the Bookes of both Testaments the forme whereof internall is the vnchaungeable trueth of God but the externall is the holy Scripture the most absolute Symbole of the same for God hath vsed and sanctified the Instrument of the Scripture as it were the Index or declarer of that Essentiall Canon and the truth of the worde for the approving of the truth as it were in a certaine state or habite of an externall forme that by divine ordinance it might bee the Canon of our faith and life as a right even measure both whole and perfect The nature and office of this Canon come now to be declared The Nature for whereas even vnto this day there hath beene a threefold Canon in the Church the one divine the other Ecclesiasticall and the thirde false how the Canon properlie called divine may be distinguished from the Ecclesiasticall and both from the false it is very needefull for vs to discerne first by the partes thereof secondly by the manner of delivering thirdly by theyr proper conditions Wee devide the pattes of this Canon into the bookes of the olde and new Testament according to those two severall times of the olde and new Church The olde Canon is that which being receyved from God the auncient Church of the Iewes kept and next after delivered from hand to hand to theyr posterity by Gods appointment the bookes whereof are reckoned to be 22. by the Iewes but more distinctly by vs 39. and are divided into three rankes the first contayneth the fiue Bookes of Moses the second contayneth the bookes of the Prophets both hystoricall and propheticall whereof some were published before the Captivity to wit the booke of Ioshua Iudges Ruth two of Samuel two of Kinges being hystoricall Esay a good part of Ieremie and the nine lesser Prophets being Propheticall Others were in the time of Captivity and after as Esdras Nehemias Ester which are hystoricall some part of Ieremie Ezekiel Daniel and the three last of the smaller Prophets which are Propheticall the thirde contayneth holy writings before the Captivity Iob the greatest part of the Psalmes the Proverbes Ecclesiastes the songs of Salomon in and after the Captivity the two bookes of Chronicles The New Canon is that which the christian church had more largely since the time of Christ and the Apostles the substance of which Canon is the word by Christ vttered and the thinges which hee did the most faithfull hystory whereof is contayned in the fower Evangelists the examples in the Acts the y Exegesis exposition in one twenty Epistles the Prophesie in the booke of Revelation The manner of the delivery of both the Canons varyed according to the times of the church and persons the internall forme that is the vnchangeable word of God remayning stil the same for as for the time being the law or the bookes of Moses were the Canon in the church so also after Moses that which was added thereunto was the z Exegetica fuller exposition of that Instrument or canon The conditions of this Canon properly called divine are two the one that it contayne in it selfe the truth or haue the expresse forme of the word of truth the second that it bee delivered ruled and sanctified by divine authority to the end it might bee a Canon for vs in the church the latter of which conditions can never bee pluckt away from the former Now God hath sanctified these forsayde bookes to the ende they might be a Canon in the church partly after a generall partly after a particular manner after a Generall manner because God hath approved and confirmed the Bookes of both Canons not onely by the testimony of his spirit but also by the consent of the Canon and testification of the church after a particular manner because God hath specially sanctified the Bookes of the olde Canon to wit Moses his fiue Bookes with his speech miracles signes and events the bookes of the Prophets and holy writings before the captiuity with the extraordinary signes of a cloud and smoake in the Temple g 1. Kin. 8.10 Leu. 16.2 as also of Gods answere by the Ephod Vrim and Thumim h Exod. 28 30. after the captivity with singular testimonies of eventes the bookes also of the new Canon God hath sanctified singularly both by his sonne made manifest in the flesh as also by his wordes and deedes c Heb. 1.2 and by the Ministery of his Apostles which was most effectuall in signes powers miracles d Mat 3.5 pag. 13. And these are the partes manner and conditions of the divine Canon The other Canon is Ecclesiasticall which neyther contayneth the truth perfectly in it selfe nor was sanctified by God in the Church that it might bee a Canon of doctrine and faith and therefore is called of the Greeke fathers a second or inferiour Canon To this Canon belong the Bookes Apocryphall eyther wholy so as the thirde and fourth of Esdras Tobit Iudith the two bookes of the Machabees the booke of Wisedome Ecclesiasticus or being e Appendices additions to the canonicall as Baruch the prayer of Manasses and those which are added to Daniel and Esther these although they be taken into the Canon Ecclesiasticall yet by evident meanes that is by faith order and vse they were of the Fathers lesse esteemed then the bookes of that divine Canon whereby though abusiuely they were called Canonicall to witte by custome yet properly they were distinguished in the church from the canonicall by the name of Apocrypha The False Canon is that which after the Authority of the Apocrypha bookes grew greater was constituted by humaine opinion The office of the Canon is twofold the one is to teach the truth the other by this rule of truth to decide al controversies concerning Religion for it is the pr●per Iudiciary voyce and sentence of the holy Ghost that soveraigne inward Iudge from which wee may not appeale The Formall Cause of the holy Scripture is twofold inward and outward the one is wherby the Scripture is proportionable

A BRIEFE INSTITVTION OF THE COMMON PLAces of Sacred DIVINITIE WHEREIN THE Truth of every Place is proved and the Sophismes of BELLARMINE are reprooved Written in Latine by Lucas Trelcatius and Englished by Iohn Gawen Minister of Gods Word LONDON Imprinted by T. P. for FRANCIS BVRTON dwelling in Paules Church-yard at the Signe of the Greene Dragon 1610. TO THE RIGHT WORSHIPFVLL SIR RICHARD LEVVKNOR Knight Chiefe Iustice both of Chester and of his Maiesties Councell in the Principality and Marches of Wales Grace and Glory in Christ IESVS HAVING finished Right Worshipfull the Translation of this Logicall and Theologicall Treatise I thought good both for the patronizing of the Booke and the Testimony of my duety to offer the Dedication of the same vnto your Worshippe for the former cause that as the Author himselfe dedicated this Booke at first to such persons as were for authority able and for Religion zealous to protect the same so I the vnworthy Translator of so worthy an Author made bold to make choyce of your Worshippe being for authority in your place no lesse eminent and for zeale to Religion no worse affected To the end it may be shielded by your Patronage from the mouthes of the malignant not in regard of my labor herein which as it is but small if eyther the quantity of the Booke or the Authors owne Industry be considered so it is not without imperfectiōs which notwithstanding I hope the discreet with favourable Connivency will passe over considering the difficulty of Translation in this succinct and Logicall kinde of writing and the penury of our English Language in the Termes of Art but in respect of the matter it selfe which being so worthy for Gods cause deserveth and so profitable for the Churches sake desireth your favourable countenance For the latter Cause that as your Worshippe is my best and chiefest favourer and that for the best and chiefest cause the profession of godlinesse so meet it were I should declare whome first and best I should remember in this the first fruite of my labour and best token of my loue best I say in regard of the matter which is here contained though least to be esteemed in respect of the maner how it is by me delivered which though being offered in a homely stile as a golden Treasure in an earthen vessell or a rich Pearle in a poluted hand I trust your worshippe will not reiect And so I commend the same such as it is to your Worship in your Christian favour to bee regarded your selfe to the Lord in his continuall mercy to bee protected and all that I am and haue to your selfe at your godly pleasure to bee commaunded IOHN GAVVEN TO THE COVRTEous and Christian READER NOt long since Courteous Reader a friend of mine commending this Booke vnto mee vpon the generall good liking conceyved thereof in the Originall by the learned intreated mee for the further good of the Church to take vpon me the Translation therof Which though at first I was vnwilling to doe especially for that in the perusall thereof I found it so Scholasticall as that it required much Art Reading Leasure of him that should performe that businesse Yet forasmuch as the Booke for matter is necessary for Art exquisite and for Methode more compendious then any other I haue read in this kind I haue adventured the imployment of that Art Reading and Leysure which I haue in the Translation of the same Wherein as my labour hath beene the more difficult partly because the Treatise is Logicall and therefore in many places are required proper and fitte tearmes of Art wherein our English tongue is penurious partly because of many Greeke words very significāt therfore not easily expressed word for word in our language partly also by reason of some few faultes committed in the Originall Printing from which no Booke can bee free and therefore had but my coniecture at the correction thereof so I trust it shall bee the more favourably censured if ought therein be found Defectiue Concerning my dealing herein I haue followed the Author as neerely in sence as my Iudgement apprehended as faithfully in Wordes as Discretion guided me and as fitly in Phrase as the Idiome of our Tongue could suffer Onely I haue inserted here and there a Worde of mine owne eyther for the explayning of Wordes more obscure or for the supplying of such as in Latine are more tollerably vnderstoode All which I haue for difference sake noted with a Parenthesis And withall for the better satisfaction to the Intelligent haue placed all the obscure Latine Wordes in the Margent as leaving them to their choyce eyther 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 Margent I leaue them as I found them It remayneth therefore Christian Reader that thou take in good part what I offer in good will And so I end wishing my labour to bee for thy profite and both for Gods glory Ludlow this 9. of October 1610. IOHN GAWEN TO THE WORTHY most Prudent and Right Honourable Lords Surveyors of the Vniversity and Consuls of the Common-Wealth of LEYDEN in Holland I Offer vnto you Right Honourable the first fruites of your bounty and my duety for it was your bounty that through your favourable and benevolent voyces you placed me as the Heyre of my Fathers profession and your courtesie and rather out of your affection hoped and wished then thought or iudged that I who had strength neyther sufficient nor worthy for so great a height of businesse should bee able to doe somewhat for the publicke good of your Schoole Neverthelesse I acknowledged embraced your Honourable Iudgement in regard of your authority prudence and your favour in regard of you singular loue as faithfully as I could wi●● such modesty as I should and haue you● selues electing and promoting me ascend● vnto the chayre of Theologicall professi● with the hazard of my reputation fearing to hazard not onely my a Profectum proceeding b● also your b Affectū affection It was my duety 〈◊〉 not to answere the worthinesse of my profession and your expectation yet at least wise by all meanes to testifie my owne affection how I would gladly answere the sam● according to my small ability and vndertake any thing to the end I might endeavour my best for the publicke profite your desires For which end I haue taken in hand as it were the Anatomy 〈◊〉 ripping vp of the whole body of Diuinity and within a yeare and a halfe space haue composed and briefly abridged a Scholasticall and Methodicall 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 reproofe and confutation in cutting of the Sprigges of errors with the Sickle of Truth for there is a two-fold way of teaching

Diuinity 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 Wedlocke and necessary for the through handling of Divinity Wee haue layde downe and confirmed the Doctrine of the Truth or the nature of every common Place by Definition where eyther it might or should be done and an Analyticall Explication of the same by Causes but haue concluded the confutation of falshood with an Appendix or Addition of generall Solutions and Distinctions every one of which wee haue opposed against each Argument of Bellarmine where the place hath beene in Controversie with the Papists in the same order as they are by him laid downe in the places noted And so having passed through the whole course of our fore-determined Iourney we are come at length to the wished Goale and haue finished both the partes of Theology as it were in a Platform One thing remayned that I being privy to my selfe of mine owne Infancy should intreat pardon of my Auditors for mine ignorance and excuse those things which were spokē and delivered by me with honest silence so commit and commend them to their private curtesie censure and consideration And I had so done had not both the publicke respect of my Theologicall study and the private conscience of my Duty besides the importunate intreaties of friendes as it were wringed from me the Edition or publication hereof In so great a plenty of so many Theologicall Bookes and common Places the Students of Divinity haue of long time complayned of scarsity and that not without cause for the Writers and Authors of common Places who are in vse amongst young Students doe eyther with their prolixitie delay the speedy longer then is meet or with their overmuch brevity eyther compell them to runne backe the same way of doctrine too often with loathing or barre them from the other which is by way of reprooving with danger Hence it is that the fervour of Study waxeth faint and before it be liuely 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 Scholasticall and Methodicall discourse which wile I wished and waited for from others who abound both in leysure and Learning it seemed good vnto i me to publish this our Booke as a witnesse of our common desire that as a fore-runner it might invite and provoke those great wittes whereof this age is most fruitefull to accomplish the same Which if I shall obtayne I verily professe that I haue receyved a plentifull fruit of this my labour the meane while I trust if as I would request that those things whereof I am ignorant might bee imparted vnto me without concealing of arrrogancy so it shall be likewise acceptable that I impart those few things which I know vnto them that are desirous thereof Moreover whereas the profession of the handling of common places was committed vnto mee and the explication of them was now at length to be taken in hand againe I thought good not onely 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 haue withall as a guide in the way with the finger pointed at the matter to shew vnto the studious the way and that the readiest way to the Doctrinall and reprooving Knowledge of Theologie Now vnto you Right Honourable I offer and consecrate of due right and desert these first fruites of my profession such as they are as the young tender seedes of my Theologicall Harvest which first sprung vp in your field and afterwardes through your courteous favour attayned vnto some maturity both that I may testifie and shew some proofe of my thankefull heart by this taske of duety and especially that yee may the more stirre vp your loving favours and my studies and so yeelde your selues to be my forwarders and stout protectors against the barking mouthes of the malevolent And so I hope and trust in the Lord you will vnto whome I pray Right Honourable that he will prosper the course of all your Councels and very long preserue you in a safe and flourishing Estate for the good of this Vniversity and Common-wealth Lugd. Bat. the 7 of August 1604. To your Honors most devoted LVCAS TRELCATIVS L. F. THE TABLE OF the Contents of the First BOOKE 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 Booke OF the workes of God or causes of Mans 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 vnto Salvation Cap. 8 Of Mans Iustification before God Cap. 9 Of the Covenant of God Cap. 10 Of Sacraments in Generall Cap. 11 Of Baptisme Cap. 12 Of the Lords Supper Cap. 13 Of the Church Cap. 14 The Contents of the Third BOOKE 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 Sinne. Cap. 4 Of Free-will Cap. 5 Of Faith Cap. 6 Of Good Workes Cap. 7 Of the State of Man after this Life Cap. 8 REader for a Booke of this quantity and quality to bee without faults is almost impossible yet better is it by much that they be noted wherby they may be amen●d then that they should cause an error for want of corre●●ion Were the Subiect of the Booke light Faults were ●sse materiall but because it concerneth Gods speciall ●ory and mans salvation They are of greater consequence 〈◊〉 point onely or a letter may eyther obscure the meaning 〈◊〉 quite invert it Wherefore as I haue taken paines to col●ct the chiefe so I pray thee in thine own booke before thou ●eade it amend them thus Page Line Errata Correction 9 10 or Principles principles 24 19 perfect and more Perfect and no ●bid 24 mediate immediate 33 5 Principle prescriptions Principles 68 3 actuall and actuall And 74 4 are onely one onely 80 2 Beginning of Principles of 88 3 combine continue 102 15 motions notions 212 8 receyved perceyved 231 8 righteousnes vnrighteousnes 237 16 thereof therefore of 241 6 from the for the 351 16 in that That 448 25 followeth floweth Fol. 23 in former inferiour 543 7 and excelent excelent 554 1 doe vnderstand doe not vnderstand A Scholasticall and Methodicall Institution of the common Places of Divinitie INtending to lay open in a briefe and Schoole Methode a Theologicall institutiō we will premise two thinges in stead of a Preface or introduction thereunto The one of Divinitie it selfe and of the Nature

they are taken with the Fathers in generall in the former when they treate of the bookes truely canonicall in the latter when of the Apocryphal III. IT belongs vnto him only to prescribe giue and maintaine a Canon in the church who is the Author Lord and Preserver of his Church IIII. NEyther doth the Apocryphal confirme the authority of the Apocryphal nor the Councels of Florence and Trent nor the Ecclesiastical reading nor lastly the Fathers eyther by citing of places out of the Apocryphall or intitling the Apocryphal with the name of holy Scriptures for the Canon of ecclesiasticall reading is one and the Canon of saith is another Distinctions for the perfection of the Scripture VVHereas our Adversaries are wont to bring two kinde of Arguments against the perfection of the Scripture the one against the necessity the other against the sufficiency thereof wee will treate of both together Against Bellarmine 1. Tom. Lib. 4. Cap. 4. I. THere is a two-fold necessity the one absolute the other by an d Or supposition Hypothesis or something is sayed to bee necessary two wayes eyther as the Cause or the e Concausa Fellow-cause the word of God revealed is simply necessary to all men as the cause but the Scripture as the Fellow cause Now it followeth not thus to conclude the Fathers vntill Moses vsed the necessary cause without this the Fellow-cause therefore we may for a conclusion drawne from the change of time is deceitfull II. A Tradition onely is sayed to haue beene eyther b After a sort or in part Simply or Absolutely secundum quid that 〈◊〉 without the Scripture and so wee confesse a tradition to haue beene vntill Moses or simpliciter and that we denie for they had in stead of Scripture other innumerable Principles and Ru●diments III THe whole is sayde to be two waies eyther according to quantity or according to the perfection of the Essence thereof All the Bookes severally are sufficient in their owne Essentiall ●erfection though according to their ●ntirenesse and quantity they haue not the sufficiency of the whole but their owne IIII. THese Bookes which perished eyther were not Canonicall or their substance is found in those which are Canonicall V SOme precepts of God are expressed and manifest some other inwarde and hidden God commaunded his Word to be written downe both by the inward inspiration of the spirit generally and therefore is sayde to bee inspired i Divinitus of God as also expresly to certaine persons in particular k Reu. 1.11 Apoc. 1.11 VI. ALL thinges are contayned in the Scripture eyther expresly or Analogically so what wee are to think● of Women not circumcized of Infants dead before the eight day of the Gentiles saved we may know out of the Scripture Analogically VII A Principle of a Principle cannot be had nor ought to bee sought Now the Scripture is knowne to be divine not from Tradition but first from the inward testimony of the spirite of Christ secondly from the testimony of the Apostles as the publicke Notaries in the Church Thirdly from the testimony of the Scripture as a divine Instrument and lastly from the ●●stimony of the Church of God open● and as it were in a pillar setting ●rth the testimony of the Apostles and ●f the Scripture VIII THe Scripture is not doubtfull in it selfe but vnto vs by accident and ●ther seemeth so to be through the cor●uption of our vnderstanding but God 〈◊〉 an infallible Interpreter of the same ●y his Spirit and word written and ●f this divine tradition wee haue need ●r the vnderstanding of the Scripture or those things which it behooveth vs ●o know concerning the equality of ●●e persons the proceeding of the Spi●ite originall sinne the descension of Christ into Hell are sufficiently decla●ed in the Scripture for our Salvation IX THose thinges which are spoken concerning the Virginity of Marie af●er the birth of Christ the Passeover to be celebrated on the Lords day the l Paedabaptismo Baptisme of Infantes and Purgatory eyther are not necessary as the first and the second or are found Analogically in the Scriptures as the third or are false as the fourth The Places which are cited by Bellarmine against the perfection of the Scripture 1. Tom. Lib. 4. Cap. 5. are these Ioh. 16.12 Ans The Place treate● of speciall thinges 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 generall or else o● those thinges the Revelation whereof according to the dispensation o● time Christ would defer vntill 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 substantiall thinges of the Supper to wit the matter and forme se●●ndly the meere Ceremoniall thinges the Rites Those are of themselues ●●cessary and were most faithfully de●ered by the Apostles but these 〈◊〉 after a sort m Secundū qu id for that which is morall 〈◊〉 them is necessary and therefore ●ly written downe of the Apostles ●t that which is Ceremoniall onely is 〈◊〉 Indifferent n Adiapho●um and left free to the ●hurches 2. Thes 2.15 Ans The Word of ●●adition is Equivocall for eyther in ●enerall it signifieth every doctrine ●owsoever delivered by Word or Wri●g or it signifieth in Particular or ●ppositely that doctrine which is not ●itten in the first signification the ●postle taketh it and not in the se●nd 1. Tim. 6.2 2. Tim. 1.13 Ans ●hat the pledge and patterne of whole●me wordes cannot be otherwise ex●ounded then of the Scripture it selfe ●nd the substance of christian doctrine ●ll the circumstances of the place doe teach 2 Ioh. 1.2 Ans That kinde of reasoning hath no consequence which is drawne from particulars eyther deedes or rytes which it was not needefull to expresse in writing but the case is altered concerning the very substance of the doctrine of Faith Distinctions for the playnenesse of the Scripture against Bellarmine 1. Tom. Lib. 3. Cap. 1. I. THe clearenesse or obscurity of the Scripture is two-fold the one to vs partly through the Nature of the thinges partly through our owne infirmity the other in manner and meane of the Scriptures every obscurity whereof mention is made among the Fathers is not of the Scriptures but eyther of the thinges in the Scripture for the maiesty therof or else ours who without the inward light of the spirite cannot know them those thinges which wee know wee know onely in part and after an vnperfect manner II. THe matters of the Scripture though for their maiesty they are vnto vs obscure yet as they are proposed vnto vs in the Scripture they are not obscure for the manner of speaking is every way perspicuous neyther is there in the Scriptures eyther any contrariety or ambiguity or falshood nor doe the speeches which go e