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scripture_n	believe_v	church_n	infallible_a	12,577	5	10.4116	5	true

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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

o● the Gospell ſ Esai 59.21 Ier. 31.31 of which promise there would be no accomplishment vnlesse the holy Scriptures which exhibite ●●to vs the summe of the Law and that ●●ctrine were evidently playne in all ●●nges which are necessary vnto sal●●tion but as there are degrees and ●●pediments from the flesh of the fee●●●g of this faith and promise so are ●ere of this playnenesse in the regene●te whence it is that neyther all ●ings are cleare perspicuous to each ●●rson alike nor each thing to all per●●ns equally yet to all and singular per●●ns sufficiently vnto saluation accor●ing to the measure of Fayth and di●●ne illumination The second meane of Instruction is ●●e Reading of the holy Scripture ●hich is necessary to all and singular ●odly men First for the precept se●ondly for our salvation thirdly for ●e edification of others the conside●ation of the precept is declared in the ●criptures two wayes expressiuely t Ioh. 1.39 A●alogically and by consequence be●ause in the Scripture God speaketh vnto all therefore by the same ●ight the doctrine of the Scripture is common vnto all also the end of th● Scripture is to be the power vnto salvation to every one that beleeveth with many other arguments which from the force of Consequēce may be drawn but whreas the point of our Salvation i● perfectly expressed in the scripture the cōmon Edification of others commendeth vnto vs the reading of the scripture as the study diligence duty of attayning the same for sith we are bound to instruct others as in life so also in doctrine wee needes must learne those thinges in which we haue a rule both in life and doctrine written down most perfectly The third meane is Interpretation whether it bee of publicke or private authority the first beginning whereof is the holy Spirite the manner is the truth the rule is the Scripture the vse is Charity now the meanes which are Principall are a continuall collation of the holy Scripture with Scripture the consideration of the Essentiall pointes of a place that is both of the intention of the Speaker and of the nature of the Word spoken The Analogy of Fayth that all thinges bee expounded according to the truth of the Principles 〈…〉 in Divinity but those which are secondary are these the practise of the Church the decrees of the founder Councels and the expositions of the Fathers to all which so farre place is to be given as they consent with the Scripture and Analogy of Fayth OF THE WORD OF GOD The Part Confuting COncerning the truth of the Scripture we haue already spoken in an explication of the Definition by causes a Analytica by way of resolution now for the truth thereof wee will briefly speake against the obiections by an Appendix or Addition of generall solutions and distinctions following the order and methode of the Causes already declared DISTINCTIONS FOR THE Authority of the Scripture against COSTERVS 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 diverse that of the Scripture is principall and formall but the other of the Church is secondary and ministeriall II. THe Scripture is two wayes considered eyther according to the substance of the Word principally or according to the manner of Writing Secondarily in that the Scripture is more ancient then the Church as by which the Church was begotten or generated III. SOme thinges are required for the confirmation of a thing absolutely and of it selfe and some by accident and for another thing if the Scripture neede any confirmation of the Church it needeth the same by accident not of it selfe and therefore the confirmation of the Church belongeth not to the Cause Efficient but Ministeriall IIII. IN causes coordinate those which are inferior and latter cannot obtaine the force and faculty of others which are the former Now every Authority of the Church is subordinate yet the vse of both is very great of the Scripture as the meane principal to beleeue of the Church as the meane outward and ministeriall V THere is one corruption of wordes and certaine particular places through the blemish where of the principall parts cannot bee corrupted and there is an other corruption of the essentiall partes of the Scripture the former if any hath happened vnto the Scripture for the latter we vtterly deny is not the corruption of the Scripture but was caused eyther by the naughtinesse of some other or through the infirmity of the church or through the particular ignorance of them that were of the houshold The places of Scripture which COSTERVS wresteth are these Iohn 14.16 I answere that is badly transferred to the church generally which is spoken of the Apostles particularly for the testimony of these is immediate blamelesse and extraordinary but of it mediate weake and ordinary Luke 10.16 I answere that which was spoken concerning the office of the Church in respect of Ecclesiastical censure and discipline is not to be restrayned vnto the office of the same in respect of doctrine 1 Timoth. 3.15 I Answere the prayses which in the Scripture are given to the Church declare the Ministery and not the authority of the same as beeing that church which should keepe the b Depositū pledge of the truth committed vnto it as the house of God should set it foorth as a pillar whereon it hangeth and in that pillar should keepe it vnmoueable as the ground therof Basis Distinctions for the Canon against Bellarmine 1. Tom. Lib. 1. Cap. 7. vnto the 16. THe Obiections which are wont to bee brought against the Canon are eyther those which are alleadged against all the bookes of the Canon generally or against every one particularly of all these the solutions are generall I. The Councels which haue their Canons concerning the canonicall and Apocryphal Bookes are eyther ancient or latter the ancient are eyther c Oeconomica generall the credite of which is the worthier such is that of Laodicea celebrated in the three hundred yeare after Christs birth which with vs acknowledgeth the selfe same Canon or Provinciall as that third of Carthage celebrated in the yeare fower hundreth having no authority not onely because it is particular but also because it is convinced of error by the former generall of Laodicea Againe 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 tyrannicall II. T Hese tearmes or Epithetes holy Divine and Canonicall are so called eyther properly in very deede and according to the truth or by a certaine similitude that is from the opinion and ordinance of men according to a certaine resemblance and in both significations

Diuinity CHAP. I. ALL Sciences haue their proper principles aboue which as being those that cannot be demonstrated and are immediately the first wee may not ascend but among many sciences that is the more perfect which is or commeth of the superiour 〈◊〉 Principles and that the most perfect which resolveth a matter into the first Principles which depend not vpon any former of which sort Divinity alone is For the principles of other sciences are not simply the first bu● onely in their owne kinde because indeed in their owne science they haue no other Former but there ought not to bee any other Former Principles of Divinity neyther in it selfe nor out of it selfe to wit neyther 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 thinges doe depend both these a Analogi●e proportionably are of vs to bee considered in Divinity for the true exposition of the word intimateth vnto vs 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 vnto his end doe spring the Word is the principle of knowing by which the end of Divinity and the meanes vnto it may be knowne Both the principles are immediatly 〈◊〉 the first God is a Principle immediately first because nothing was be●●h●● the word is a principle im●ediately first because nothing was ●poken before it which two though ●hey goe 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 vnto vs in the worde then the Worde mediately bringeth vs vnto the knowledge of God which knowledge sith it is entended to be the principall and proper subiect of whole Divinity the meane thereunto subordinate which wee called the Word ought first to be knowne Of the Word of GOD. The parte 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 vnderstand 1. En●●tiatiue or which is vttered whereby God hath communicated with man eyther specially through Revelation by Oracles visions or dreames or generally through a liuely tradition o● doctrine from hand to hand or through a more excellent manner by the Scripture The same wee thus define It is at holy Instrument concerning the truth necessary a Rom. 15 4. 1 Tim 4. ● Ioh. 5.35 to salvation faithfully and perfectly written in the Canonicall b Rom. 1. 2 Pet. 1.19 2 Pet. 3.15 16. bookes by the Prophets and Apostles c 2. Tim. 3 16. as the Secretaries of God for the healthfull instruction of the Church d 2. Pet. 1 22. Psal 1 19.1 1. Tim. 4 13 16. Wee call it an Instrument both in respect of the Covenant whereof God would haue an Instrument to be made and by a renued contract publikely to be registred as also in relation to another thing as in the proper vse and office thereof because the holy Scripture is not for it selfe but as the manner of ●struments is for another thing the ●hority perfection perspicuousnes ●d vse of this Instrument shall be made ●dent by a Methodicall 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 sonne by the ●rit for the same hath the Father layed ●en to the Church by the word Enun●tiue and by the workes of grace ●wer generally and specially ordina●y and extraordinarily g Heb. 11. the Sonne ●th both wayes confirmed it in the ●ew Testament h Heb. 1.2 the holy Ghost sea●th the same in the hearts of the faith●ll by the word inwardly testifying or 〈◊〉 an inward Testimony i Esa 59.21 Ioh. 14.26 the Scrip●re then is diuine by originall and by ●e things thereof both Essentiall and ●aturall as also assumed By Originall because every know●dge of truth is from the first truth ●hereof the Scripture is an instrumen●ll badge and as it were a shapened ●mage hence it is that God both ●mmediately with his own finger wrote the Decalogue in Tables and k Exod. 34 27. mediately by servants as his l Actua●ios Ta●ula●ios Notaries and publicke pennemen commaunded that whole m Systema compacted body of holy scripture with every part thereof to bee 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 Essentiall parts thereof are divine in matter and forme and the end divine also as hereafter shall bee declared yea and the apparant signification and demonstration of the Spirite and presence of God very antiquity the invincible force of the truth and many other pointes doe witnesse the same to be divine now it must needes bee that the Scripture which hath God to be the author hath also divine authority Further this authority is two wayes considered first in it selfe secondly in respect of vs the authority of the Scripture in it selfe is divine if we consider the cause subiect and certainty of doctrine The Cause because the authority of the Scripture is as great as that of the holy Ghost o. 1 Ioh. 1 9. who endited both the matter and words thereof and whose Prophets and Apostles were onely the Amanuenses pennemen p Ioh. 14.16 The Subiect for whereas there is wont to be a double respect of testimonies concerning the authority of a thing one from the power or efficacy of him that witnesseth the other from the Nature and property of the Instrument the Scripture in respect of the thinges whereof it is the Instrument hath an exceeding great and infallible authority q Heb. 4 12. The certainty of doctrine which the Scripture hath from God by Vertue Verity and Complement by Vertue because he hath confirmed the same both at all times with his spirit and at convenient tyme with his workes of grace and power r 1. Thes 1.5 by Verity because it contayneth the whole truth communicable in it selfe both alone and perfectly ſ 2 Pet. 1.19 By Complement because as in substance so also in event all thinges are most certaine and most true in the Scripture t Mat. 24 35. Now in respect of vs or vnto vs the authority of the Scripture is divine by the testimony of God both particular and generall Particular because God hath both publikely testified that soveraigne Authority by ordinary and extraordinary meanes and privately sealed it by his everlasting spirite in the conscience of the godly u Ioh. 1.37 5.6 Generall because first God vsed the vndoubted Ministery of his servants as fi●te

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

onely concerning the condigne but not so much as concerning the congruent The outward impulsiue cause is Christ God-man both in respect of his merit as also of his efficacy and operation Of his merite because both by obeying and suffering in his life and death he purchased for vs the benefite of Iustification t Esa 83.3 1. Tim. 2.6 1. Ioh 1.7 Rom. 8.30 31. Of this Efficacy because he effectually applyeth this purchased benefit both by offering the same by the preaching of the word conferring it by the inward and effectuall operation of his spirite u Rom. 1.16 2. Cor. 5.19 On mans behalfe that which is is called reductiuely the Efficient cause of the Passiue Iustification is wholy Instrumentall and it is saith by which not for which we are sayde to bee iustified both in respect of her Correlatiue as also in respect of her cōtrary the law and good works Of her Correlatiue because the whole forme of saith as it is justifying consisteth in relation neyther is it sayde to justifie vs as it is a quality but as it is occupied relatiuely in the applying of her Correlatiue u Gal. 3.8 Heb. 2.4 Rom. 1.17 Of her contrary because the good workes which are required in the person of him that is justified are excluded from the merit of Iustification as in the place concerning Earth and Workes shall be spoken more at large x Rom. 5.15 11.6 Ephes 2.8.9 The matter of Iustification which on Gods behalfe is considered actiuely is two fold according as there are two parts of Iustificatjon the Remission of sinnes and the obedjence of Christ For because we y Asiequuti sumus procured vnto our selues both the bond of death and the deprjuation of righteousnesse and life both were needful for our Iustificatjon that both our sinne might bee abolished by Remission that wee might be freed from death which is the wages of sinne and that righteousnesse might bee communicated vnto vs to the end we might attaine vnto life z Dan. 9.24 Gal. 3.13 By the name of Remission of sinnes we vnderstand that gratious act of God whereby hee perfectly forgiueth 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 foundatiō hereof is the righteousnesse of Christ not his Essentiall and Diuine b Esa 42.8 nor yet his habituall which was his originall righteousnesse opposite vnto our originall righteousnesse or spot of nature but his actuall righteousnesse which is the effect of both namely a most perfect obedience performed to the Father both by satisfaction for sin and by fulfilling of the Law For the obedience of Christ is two fold opposite to the double bond of man after his fall actiue for the fault passiue for the punishment or both for both The Actiue obedience is a perfect performance of Gods law which Christ fully and perfectly executed even to the vtmost title c 1. Cor. 1.30 Rom 5.19 2. Cor. 5.21 of the law the necessitie hereof in the worke of our Redemption and Iustification three things doe prooue the Iustice of God the office of a Mediatour and our Salvation The iustice of God for if you eyther respect his nature wherby he is infinitly iust he ought not to saue man but by the same manner of iustice d Prou 17 Exod. 20.5 eyther proper to vs or freely imputed or if we respect his will revealed in the law which is an vnmoueable 〈◊〉 of Iustice he hath prescribed none other way vnto life than obedience The office of Christ the Mediatour for wheras he as our surety was bound by a voluntary dispensation to vndergoe and performe those things which we our selues were necessarily bound to vndergoe and performe it was needfull that he should not onely suffer death for vs but also performe the law because we were bound vnto both e Rom. 8.3 Gal. 4 45. Our Saluation for whereas two things are necessary for the same a freeing from death and a giuing of life it was needfull we should obtaine the one by the purging of sinne and the other by the gift of righteousnesse f Rom. 10 4 Rom. 5 19 20. Hence it is that Christ is said to be the end and presection of the law vnto Saluation to every one that beleeveth and the actuall obedience of Christ whereby we are made just is in the Scripture opposed to the actual disobedience of Adam whereby wee are made sinners g Heb. 10.14 Rom. 4.25 1. Pet. 1.19 1. Ioh. 1.7 Gal. 3.13 Adde further that in the very passiue obedience the actiue neverthelesse doth of right challenge vnto it selfe the chiefty for the suffering doth not simply justifie but as it is the suffering of Christ voluntarily presenting himselfe to God the Father by his Eternall Spirit whervpon the same Christ by offering himselfe as a sacrifice suffered as a Sacrificer performed it The Passiue obedience of Christ is the sacrificing or suffering of Christ very necessary in respect of God of Christ the Mediator and of vs. Of God because his justice must haue beene satisfied by punishment Of Christ because he being our surety ought to haue payde our debt Of vs because it was needefull that we should be freed from death by death h Num. 8.33 The Subiect of this righteousnesse is Christ alone in whom subiectiuely that habituall Iustice is inherent and from whom that both actiue passiue obedience proceeded which wee called actuall righteousnesse The matter of Iustification which is considered Passiuely are men elect 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 supernaturall according to nature they are sinners and therefore subiect to the accusation and malediction of the law k Rom. 8.30 Eph. 5.30 Ioh. 17 20. according to grace supernatural they are beleevers or ingraffed by faith into Christ The forme of Iustificatiō taken actiuely is a feee imputation of Christs actuall righteousnesse whereby the merits and obedience of Christ are applied vnto vs by vertue of that most strait communion whereby hee is in vs and we in him The forme therfore consisteth in Relation in which the vnity that ariseth thereout hath between both boundes the manner of a forme and consisteth rather in the issuing forth and the habite then in the inherence Hence it is also that Relation is sayde m Non esse eius sed esse ad aliad not to bee his but to be in respect of another Now it is receyved by right of the giving and acceptance of the merites of Christes obedience for this imputed righteousnesse is grace and not nature the communicating of a benefite not a Real or habitual possession of the righteousnesse or substance of Christ Lastly an Imputation not a passible quality inherent in vs. In this Imputation we consider two things the truth