to the divine truth and with euery part of it selfe the other is the exquisite Phrase of the holy scripture whereby all things are written with a stile fitly tempered both according to the dignity of the speaker and the nature of the word spoken and lastly according to the condition of them to whome it is spoken From both as also from the consideration of the other causes the perfection of the holy Scripture aryseth both as touching it selfe and oppositely against vnwritten traditions As touching it selfe because the scripture doth most perfectly contayne the whole truth which is communicable the perfection springeth from principle subiect and effect From principle for whereas every principle whether of the thing or of knowledge ought to bee perfect and 〈◊〉 f Apodâ—cticae demonstratiue or true conclusions are drawn from that which is vnperfect it must needes bee that the Scripture is altogether most perfect as being the first only mediat principle of all doctrine concerning the truth g Deut. 4.2 12. ver vlt. From subiect because it hath partes both Essentiall of which wee haue spoken to witte matter and forme and also Integrall which are the law and the gospell and is all or wholy perfect both absolutely and by relation Absolutely because for substance it contayneth eyther expresly or Anologically all that doctrine concerning fayth and manners which is communicable for whereas of divine matters some are communicable and some incommunicable and of those which are communicable it is not expedient that some be communicated vnto vs in this life and yet expedient that some be wee affirme that divine matters are perfectly contayned in the Scripture because they are both to bee known h 2. Tim. 3.16 profitable to bee knowne by relation because as it hath the perfection of the whole so hath it also the perfection of the partes in the whole that is called a perfection according to Essence this according to quantity yet so that considering the seueral bounds of times every part was sufficient for the proper times thereof and all the partes in the whole are for vs. From the Effect for it maketh a man wise vnto Salvation instructeth him to every good worke and maketh him blessed by beginning in this life and by perfection in the other i Ioh. 2. v vlt. Rom 15.4 Ioh. 3.59 Neyther is it onely perfect of it selfe but also as being opposed to vnwritten traditions all which by the perfection thereof it excludeth k Gal. 1.8 By the Name of Traditions we vnderstand not in a generall signification the doctrine delivered both wayes to wit by speech and writing as very often they are taken in the Scripture and with the Fathers but in a more speciall sense for every doctrine not written by the Prophets and Apostles whether it be tearmed Dogmaticall or Hystoricall or Ceremoniall for the perfect matter of Dogmaticall Traditions which pertayne to Faith and Maners is delivered vnto vs by God in the Scriptures and those tye not vs which are delivered without the Scriptures but the generall matter of those which are Hystoricall concerning the thinges eyther spoken or done by Christ or his Apostles is perfectly contayned in the Scriptures which it behooveth vs to know for our salvation those which are delivered without the Scripture are to bee reckoned for humaine writings Of those which are Ceremoniall the Essentiall part is written downe in the word of God according to their owne kinde but the Accidental part of them which is concerning the circumstances is free and changeable The Finall Cause according to the consideration of the double Obiect is twofold the highest and furthest off is the glory of God in the maintenance of his truth The second and the nearest wherof our speech is in this place is the instruction of his Church vnto salvation The necessary means of this instruction are three the plainenesse of the Scripture Reading and interpretation whereof the one hath respect vnto the Scripture the other vnto vs and thâ— last both vnto it and vs. The first meane is the Plainenesse for the doctrine of a darke and doubtfuâ— matter neyther ought to be delivered nor can be learned forasmuch as everâ— Instruction whether it bee by the oâ—der of Nature or Doctrine is beguâ— from thinges more known but whereas there is one thing better known in respect of it owne Nature and anotheâ— in respect of vs wee consider the plaiâ—nesse of the Scripture both wayes boâ—â— in respect of it owne Nature as far forth as it is inspired of God and also in respect of our selues as farre forth as we are inspired of God for the vnderstanding of the same Of the playnenesse thereof in it selfe there are two arguments first the matters delivered in the Scriptures secondly the maner of delivering them for albeit they seeme obscure in respect of their dignity and maiesty yet if you respect the truth of them agreeable with their first patterne l 2. Pet. 1 19. if the â—â—w and the Gospell wherein as in â—e partes they are contayned m Deu. 30 11. 2. Cor. 4.3 if the â—ceeding great consent of all matters â—d wordes if lastly you respect the â—ory of God the Principall n Prou. 6.21 Effect of â—em from the vnderstanding of Docâ—ne and Salvation which is offered vnâ—o vs in the holy Scriptures it must â—edes be that it is in it selfe most perâ—ect o Ioh. 20 31. The Manner or Stile of delivering â—he matters is most applyable both 〈◊〉 the thinges themselues of which â—here is speech made and to those perâ—ons for the instructing of whome the â—cripture was delivered yeelding an â—xceeding great playnenesse both in words as also in sense and signification In Wordes for the Phrases which are proper doe shine in the proâ—riety of Wordes and those which are Figuratiue are perspicuous lights of a holy speech In Sense which of it selfe â—s one onely as being that which the â—ntention of the Speaker and the Nature of the thing signified doe import for the Schoole-men say well the p Theologiam Symbolicam non esse ArgumentativaÌ„ Figuratiue Divinity is not fitte for reasoning or disputation yet it may diueâ—sly be applyed to the vse of the Hearers q Per Anagogas Allegorias Tropologias by Mysticall Allegoricall and Mâ—ralyzing Interpretations that one onely literall and Grammaticall sense 〈◊〉 the holy Scripture neverthelesse remayning whole and entire Of the Playnenesse of the Scripture in respect of our selues there aâ—â— also two reasons the one of absoluâ— necessity because indeed the Scripture is the onely meanes and Instrument oâ— Faith for whereas knowledge Asseâ—â— and full assurance are the first beginnings and degrees of Faith these threâ— can by no meanes stand without the evident playnenes of the Scripture the other is r Exothesi from a supposition of God Promises concerning the writing of hâ— Law in our hearts and the spreading abroad or clearenesse of the Doctrine
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 buâ— 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 Analogiâ—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 beâ—â—hâ—â— the word is a principle imâ—ediately first because nothing was â—poken before it which two though â—hey goe together in dignity and office of beginning yet in the course of order in the manner of doing and in â—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 wordâ— is the first The word we vnderstand 1. Enâ—â—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 oâ— 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. â— 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 â—struments is for another thing the â—hority perfection perspicuousnes â—d vse of this Instrument shall be made â—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 â—rit for the same hath the Father layed â—en to the Church by the word Enunâ—tiue and by the workes of grace â—wer generally and specially ordinaâ—y and extraordinarily g Heb. 11. the Sonne â—th both wayes confirmed it in the â—ew Testament h Heb. 1.2 the holy Ghost seaâ—th the same in the hearts of the faithâ—ll by the word inwardly testifying or 〈◊〉 an inward Testimony i Esa 59.21 Ioh. 14.26 the Scripâ—re then is diuine by originall and by â—e things thereof both Essentiall and â—aturall as also assumed By Originall because every knowâ—dge of truth is from the first truth â—hereof the Scripture is an instrumenâ—ll badge and as it were a shapened â—mage hence it is that God both â—mmediately with his own finger wrote the Decalogue in Tables and k Exod. 34 27. mediately by servants as his l Actuaâ—ios Taâ—ulaâ—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 Å¿ 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 fiâ—te
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 thâ— 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 arâ— 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 prâ—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
oâ— the Gospell Å¿ Esai 59.21 Ier. 31.31 of which promise there would be no accomplishment vnlesse the holy Scriptures which exhibite â—â—to vs the summe of the Law and that â—â—ctrine were evidently playne in all â—â—nges which are necessary vnto salâ—â—tion but as there are degrees and â—â—pediments from the flesh of the feeâ—â—â—g of this faith and promise so are â—ere of this playnenesse in the regeneâ—te whence it is that neyther all â—ings are cleare perspicuous to each â—â—rson alike nor each thing to all perâ—â—ns equally yet to all and singular perâ—â—ns sufficiently vnto saluation accorâ—ing to the measure of Fayth and diâ—â—ne illumination The second meane of Instruction is â—â—e Reading of the holy Scripture â—hich is necessary to all and singular â—odly men First for the precept seâ—ondly for our salvation thirdly for â—e edification of others the consideâ—ation of the precept is declared in the â—criptures two wayes expressiuely t Ioh. 1.39 Aâ—alogically and by consequence beâ—ause in the Scripture God speaketh vnto all therefore by the same â—ight the doctrine of the Scripture is common vnto all also the end of thâ— Scripture is to be the power vnto salvation to every one that beleeveth with many other arguments which from the force of ConsequeÌ„ce may be drawn but whreas the point of our Salvation iâ— perfectly expressed in the scripture the coÌ„mon 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 DeposituÌ„ 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
they are taken with the Fathers in generall in the former when they treate of the bookes truely canonicall in the latter when of the Apocryphal III. IT belongs vnto him only to prescribe giue and maintaine a Canon in the church who is the Author Lord and Preserver of his Church IIII. NEyther doth the Apocryphal confirme the authority of the Apocryphal nor the Councels of Florence and Trent nor the Ecclesiastical reading nor lastly the Fathers eyther by citing of places out of the Apocryphall or intitling the Apocryphal with the name of holy Scriptures for the Canon of ecclesiasticall reading is one and the Canon of saith is another Distinctions for the perfection of the Scripture VVHereas our Adversaries are wont to bring two kinde of Arguments against the perfection of the Scripture the one against the necessity the other against the sufficiency thereof wee will treate of both together Against Bellarmine 1. Tom. Lib. 4. Cap. 4. I. THere is a two-fold necessity the one absolute the other by an d Or supposition Hypothesis or something is sayed to bee necessary two wayes eyther as the Cause or the e Concausa Fellow-cause the word of God revealed is simply necessary to all men as the cause but the Scripture as the Fellow cause Now it followeth not thus to conclude the Fathers vntill Moses vsed the necessary cause without this the Fellow-cause therefore we may for a conclusion drawne from the change of time is deceitfull II. A Tradition onely is sayed to haue beene eyther b After a sort or in part Simply or Absolutely secundum quid that 〈◊〉 without the Scripture and so wee confesse a tradition to haue beene vntill Moses or simpliciter and that we denie for they had in stead of Scripture other innumerable Principles and Ruâ—diments III THe whole is sayde to be two waies eyther according to quantity or according to the perfection of the Essence thereof All the Bookes severally are sufficient in their owne Essentiall â—erfection though according to their â—ntirenesse and quantity they haue not the sufficiency of the whole but their owne IIII. THese Bookes which perished eyther were not Canonicall or their substance is found in those which are Canonicall V SOme precepts of God are expressed and manifest some other inwarde and hidden God commaunded his Word to be written downe both by the inward inspiration of the spirit generally and therefore is sayde to bee inspired i Divinitus of God as also expresly to certaine persons in particular k Reu. 1.11 Apoc. 1.11 VI. ALL thinges are contayned in the Scripture eyther expresly or Analogically so what wee are to thinkâ— of Women not circumcized of Infants dead before the eight day of the Gentiles saved we may know out of the Scripture Analogically VII A Principle of a Principle cannot be had nor ought to bee sought Now the Scripture is knowne to be divine not from Tradition but first from the inward testimony of the spirite of Christ secondly from the testimony of the Apostles as the publicke Notaries in the Church Thirdly from the testimony of the Scripture as a divine Instrument and lastly from the â—â—stimony of the Church of God openâ— and as it were in a pillar setting â—rth the testimony of the Apostles and â—f the Scripture VIII THe Scripture is not doubtfull in it selfe but vnto vs by accident and â—ther seemeth so to be through the corâ—uption of our vnderstanding but God 〈◊〉 an infallible Interpreter of the same â—y his Spirit and word written and â—f this divine tradition wee haue need â—r the vnderstanding of the Scripture or those things which it behooveth vs â—o know concerning the equality of â—â—e persons the proceeding of the Spiâ—ite originall sinne the descension of Christ into Hell are sufficiently declaâ—ed in the Scripture for our Salvation IX THose thinges which are spoken concerning the Virginity of Marie afâ—er the birth of Christ the Passeover to be celebrated on the Lords day the l Paedabaptismo Baptisme of Infantes and Purgatory eyther are not necessary as the first and the second or are found Analogically in the Scriptures as the third or are false as the fourth The Places which are cited by Bellarmine against the perfection of the Scripture 1. Tom. Lib. 4. Cap. 5. are these Ioh. 16.12 Ans The Place treateâ— of speciall thinges the knowledge oâ— which is infinite which therefore alsâ— are expressed in the Scriptures not iâ— particular and one by one but bâ— Word and in generall or else oâ— those thinges the Revelation whereof according to the dispensation oâ— time Christ would defer vntill thâ— time of that extraordinary and visiblâ— communicating of the holy Ghost 1. Cor. 11.2 Ans In the holy Supper of the Lord two things concurreâ— the very substantiall thinges of the Supper to wit the matter and forme seâ—â—ndly the meere Ceremoniall thinges the Rites Those are of themselues â—â—cessary and were most faithfully deâ—ered by the Apostles but these 〈◊〉 after a sort m SecunduÌ„ qu id for that which is morall 〈◊〉 them is necessary and therefore â—ly written downe of the Apostles â—t that which is Ceremoniall onely is 〈◊〉 Indifferent n Adiaphoâ—um and left free to the â—hurches 2. Thes 2.15 Ans The Word of â—â—adition is Equivocall for eyther in â—enerall it signifieth every doctrine â—owsoever delivered by Word or Wriâ—g or it signifieth in Particular or â—ppositely that doctrine which is not â—itten in the first signification the â—postle taketh it and not in the seâ—nd 1. Tim. 6.2 2. Tim. 1.13 Ans â—hat the pledge and patterne of wholeâ—me wordes cannot be otherwise exâ—ounded then of the Scripture it selfe â—nd the substance of christian doctrine â—ll the circumstances of the place doe teach 2 Ioh. 1.2 Ans That kinde of reasoning hath no consequence which is drawne from particulars eyther deedes or rytes which it was not needefull to expresse in writing but the case is altered concerning the very substance of the doctrine of Faith Distinctions for the playnenesse of the Scripture against Bellarmine 1. Tom. Lib. 3. Cap. 1. I. THe clearenesse or obscurity of the Scripture is two-fold the one to vs partly through the Nature of the thinges partly through our owne infirmity the other in manner and meane of the Scriptures every obscurity whereof mention is made among the Fathers is not of the Scriptures but eyther of the thinges in the Scripture for the maiesty therof or else ours who without the inward light of the spirite cannot know them those thinges which wee know wee know onely in part and after an vnperfect manner II. THe matters of the Scripture though for their maiesty they are vnto vs obscure yet as they are proposed vnto vs in the Scripture they are not obscure for the manner of speaking is every way perspicuous neyther is there in the Scriptures eyther any contrariety or ambiguity or falshood nor doe the speeches which go e
Hyperbaticae out of Grammaticall order Phrases Tropes and Figures note any obscurity of them III. THe vse of commentaries doe not simply argue the obscurity of the Scriptures but our Infirmity for wee doe not conceyue the doctrine of the Scripture in it selfe perfect after a perfect manner but according to our size or measure by meanes vnperfect and as they speake proportionated IIII. THe doctrines which are propoundeâ— in the Scriptures are three wayeâ— considered first in themselues â—â—condly so farre as they are propoâ—â—ded in the Scriptures thirdly so far 〈◊〉 they are of vs vnderstood the first anâ— third way the Scriptures in some measure are obscure but the second way they are most playne The Places which Bellarmine there doth cite are these Psal 119.18 Ans It is one thing to treate of our Internall and Naturall blindnesse which must be holpen with the Internall Illumination of the eyes of the mind but another thing of the obscurity of the Scripture in it selfe and therfore the consequence from the persons to the doctrine is a consequence of no force Luke 24.32.17 Act. 8.31 24 An. The meanes which serue for the vnderstanding and exposition of the Scripture appertayne not to the Scripture but to our infirmity which is wont and ought to bee holpen by the interpretation of the same 2. Pet. 3.16 Ans Obscurity of thinges in themselues by reason of that Maiesty they haue ought to bee distinguished from the manner of delivering them for obscure matters may bee plainely delivered Neyther 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 certaine points in the scriptures are hard OF GOD AND THE Attributes of GOD the Part Confirmatiue CHAP. III. THe second Principle of holy Divinity is GOD The second wee call it not in the order of Nature for nothing is before God but of our better knowledge or vnderstanding because as the Scripture is the first Instrument of every healthfull knowledge concerning God so God is the first and supreme Principle of the being of those things which serue to this knowledge on whom all thinges immediately depend Now concerning God whom to be both nature and reason hath sufficiently taught the naturall man to make him inexcusable as also the Scripture and Faith hath sufficiently taught the Christian man to his salvation Rom. 1.19.20.21 Ioh. 17.3 we must know two things first what hee is to witte his Nature secondly who he is that is his Attributes The Nature of God according to the manner of divine Revelation and measure of our knowledge may and should bee known two wayes the one is of the Name the other of the thing or definition by which two every knowledge touching any thing is wont to bee made playne or perfect Whatsoever is spoken of God certaine it is that that thing is not God which is spoken of him because hee is Ineffable or vnable to be spoken of yet sith a Name is the signification of that thing which might be comprehended as farre as might be divers Names are attributed vnto God in the Scriptures whereby the Nature of God is not so much expressed as that thing which may bee knowne of vs concerning the same And all those are wont to be expressed and declared in a double manner the one Negatiue the other Affirmatiue or Positiue The Negatiue names which are given vnto God as Incomprehensible Infinite remoue farre from him the imperfections of the Creatures Those which are Affirmatiue are eyther vttered Essentially or Relatiuely or by a Metaphor Essentially whether it bee properly such as that proper and Essentiall name of God IEHOVA and others equivalent vnto the same which cannot bee attributed no not Analogically to any Creature or commonly which may indeede be applied to men yet are meet for God both for the manner of excellency as God King good wise c. as also by meane of the cause not depending as Creator Redeemer c. all which are distinguished in God not in respect of the Essence but of the Effects Those which are sayed to bee Relatiue are the names of the persons of which there is no commeation or confusion but are severally proper to the severall persons to witte the Father the Sonne and the holy Ghost These are vtered Metaphorically which are given to God eyther after humane affection or passion as man angrie sleeping or else by a congruency and similitude as a Lyon a Stone a River c. From the consideration of the names of God wee proceede to the explication of the thing or the description of God himselfe Now God is as the Hebrewes most briefly define IEHOVAH ELOHIM b Exod. 6.2 3.13 the Lord God that is one Essence of three persons Of this discription there are two members the one of the Essence and the Vnity of the Essence the other of the Persons and the Trinity of the persons which two can neyther bee separated from the declaration of the divine Nature nor ought to bee confounded in the same for as there is an exceeding great and indivisible vnity of the divine Essence in the plurality of the persons for the Essence of the Father is the Essence of the Sonne and the holy Ghost so is there a reall and different Distinction of the persons in the vnity of Essence for to be the Father is not to be the Sonne or the holy Ghost We discerne the vnity of the Essence two wayes first by the verity of the Essence secondly by the manner of Vnity The Essence is that wherby God both is and existeth by himselfe and of himselfe absolutely for hee alone is that thing which is and who is that is a being not leaning vpon any other The manner of vnity is not of knitting together nor of the generall nor of the speciall nor of consent but of number because there cannot be many Gods This manner of the vnity is proved by three arguments by the testimonies of Scripture both very many and evident even of the olde and new Testament 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 Essentiall perfection which the persons haue in common whole in them all and whole in each one for the whole Godhead is equall in it owne perfection d Ioh. 5.26 Mat. 1.27 Through this Identitie of Essence in the persons or most single and very one vnity Christ is sayed to bee in the Father and the Father in Christ e Iohn 14 10. which thing of the Fathers is called an vnion of the persons This Essence which is one in number and individuall is improperly sayed to bee communicated from one person to another whereas that of the Essence is an Essence of it selfe and in respect of it the three persons in the
II. THe Calling which is common to all by naturall Grace is wrought by God according to the a Esse naturae being of Nature as the Schoole-men speake generally but that which happeneth to those that are called Supernaturally is concluded in two partes for it proceedeth generally from the caller belongeth particularly to the called III. THe Formall of the calling ought to bee distinguished from the Materiall thereof because the Subject of that is particular but the Subject of this belongeth to all men alike OF MANS IVSTIFIcation before GOD. The Part Confirming CHAP. IX THe Second degree of Application which is here made on the behalf of God is Iustification It is needefull that the verity of this Iustification bee declared two wayes by Anotation of Words wherof there is vse in the explication of this doctrine as also by definition of the thing it selfe according to all the causes The Words whose doubtfull signification is to bee taken away lest they should in the doctrine it selfe breed any difficulty are chiefly two Iustice and Iustification Iustice which indeede is of the Person is two wayes vsually considered one way in the manner of quality or Inherence and it is the obedience of the Law which wee performe to it the other in manner of Relation or Imputation and it is a gracious giving of another mans obedience for vs performed that is called the righteousnesse of the law or Works this of the Gospell or Faith that is in the person subjectiuely this of the Person by Grace of Imputation It is needefull that both bee distinguished because there is a diverse vse of both of this in the Private and inward court of the conscience before God of that in the publicke and outward Court of christian profession before men Iustification generally considered is the very application of righteousnes but specially if wee treate of righteousnesse inherent it is the effecting of a certaine habituall holines in man which signification is most vnusuall and vnproper if wee treate of the righteousnesse of Imputation it is a gracious Imputation of another mans righteousnes by faith and so an absolving of a man before God And this signification as most proper and vsuall both the common custome of tonges a Idiotismus the proper phrase of the holy Scriptures doe confirme The common custome of tongues for as with the Grecians to justifie hath two significations besides or without the doctrine of Iustification the one to judge and pronounce one just by publicke judgement the other after the cause is judged judiciously to punish one so that there is the same vse of the word with the Hebrewes two things doe most evidently proue first the direct and most frequent vse 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 â—4 opposition of condemnation and justification as being contraries d Antithesis And in this signification the word to Iustifie commonly importeth three thinges To absolue a person accused e Esa 5.23 Exod. 23. Luc. 7.29 to iudge one for righteous to giue a testimony to one already Iustified as also rewardes which are due to the iust and innocent If you respect the proper phrase of the Scripture by iudiciall proceeding it proposeth the whole doctrine of Iustification this the Phrases of speaking which the Scripture vseth as also that whole manner and course of our Salvation which it describeth doe proue The Phrases which in this point the Scripture vseth do proue some by way of deniall that hee which is iustified is not condemned not iudged and that sinnes are not imputed vnto him f some by way of affirmation doe proue that hee is made iust is freede from the accusation and condemnation of the law that righteousnesse is imputed vnto him c. 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 Gods mercy Of our misery there are three partes the Offence the Guilt and the Punishment Of Gods mercy there are three opposite parts the foregiuenesse of the fault the absolving from the guilt and the freeing from the punishment That whole course or proceeding froÌ„ our misery to Gods mercy is caled IustificatioÌ„ by a signification taken from common pleadings h Forensi or from the Lawyers Iustification therefore is properly a free iudiciall action of God whereby hee iudgeth the elect in themselues subiect to the accusation and malediction of the Law to bee iust by faith through Christ by imputation of his righteousnesse vnto the prayse of the glory of his Grace and their owne salvation i Rom. 3.24.25 That this definition might be rightly vnderstoode it is needefull that the Causes which are orderly noted in the same bee two wayes considered according as Iustification is taken eyther Actiuely in respect of God who iustifyeth or Passiuely in respect of man who is iustified The Efficient cause of Iustification taken actiuely is God the Father in the Sonne by the holy Ghost k 2. Cor. 5.19 2. Cor. 6.21 for it is in him to absolue or acquite the guilty person by whose Iustice hee is made guilty in him to pronounce one iust whose will is a rule of Iustice Lastly in him to giue iudgement of life or death who by nature right and office is supreme iudge l Esa 59 1 Psal 5â— 4 Esa 43.21 Mar 27. Of this Efficient there is a double Impulsiue cause Outward and Inward the Inward is the onely mercy of the father m Rom. 3.23 both in regard of his good plesure which predestinated vs n Ephe. 1.5 into the adoption of sonnes o Rom. 3.23 as also in regard of the p Oeconomiae disposing and dispensation which both ordained the Sonne for this end and applyed the benefite obtayneâ— by the Sonne vnto vs q Coloss 1.12 And this is the grace which in Scripture if called the Grace of r Free gifts in Schooles the Grace that maketh one acceptable and among the common sort the Grace that freely giveth and is alwayes opposed vnto workes which are called the gifts by grace or of grace freely giveÌ„ because God tooke not the first cause of Iustification from vs or our workes but in himselfe and from himselfe for the vnsearchable riches of the glory of his grace Wherefore there can bee from vs no disposition and preparation which of the Popelings is surmised to be necessary for the bringing in of the forme of Iustification Å¿ Eph. 2.8.9 Tit. 3.5 Eph. 2.4 for albeit there bee two speciall degrees of preparation if not in time at leastwise in nature going before Iustification to witte the feeling of our misery and a confused knowledge of Gods mercy yet none of these maketh for the manner of the Efficient Cause not
grace the other on mans behalfe promising thankefulnesse And in this sence is the word Sacrament wont to bee vsed two manner of wayes eyther for the signe onely the thing signified Synecdochically or properly for both or for that whole holy action which commeth together for the full participation of a Sacrament Now Sacraments are called Mysteries not for that they bee the working of miracles but the ceremonies of a secret and spirituall thing or as Augustine speaketh because they are the Signes of thinges being one thing signifying another thing whence it is that they were also called a Symbola Gen 17.10 11. Mat. 28.19 badges and stampes Now a Sacrament is a holy action ordayned of God whereby God as touching his promise sealeth vp his grace in Christ with a fitte agreement of the signes and the things signified b Rom. 4.11 1. Cor. 10.17 and wee testifie our mutuall faith and godlinesse towards him The Efficient Cause is God and Christ the onely Mediatour of God and men c 1 Cor. 11.23 because the Institution of the Sacraments belongeth to the excellent and divine majesty which onely hath right to promise the thing signified and power to apply the same whence sprung that immoueable and golden rule that nothing hath the Nature of a Sacrament Nihil habere rationeÌ„ Sacramenti extra vsum a Deo institutum without the vse ordayned of God Now God effecteth a Sacrament by the word of Institution which added vnto the Element it becommeth a sacrament not by infusion of a new quality but by changing of the vse Of this Word called Sacramentall there are two partes a commaundement and a promise whereof the one sheweth the authority of the sacrament the other the vse and efficacy of the same The Commaundement is that whereby God commaundeth both that the Sacraments should be administred by prescribing the forme of them as also that they be receyved by giving charge for the vse thereof so in the Supper the forme of Institution is prescribed and the vse of the Supper is given in charge the same in Baptisme also d Mat. 28 19. Mar. 16.15 The Promise annexed to the commandement is as it were the power and life of the Sacrament which the Effect necessarily followeth e Mat. 26.26 1. Cor. 11.24 Rom. 6. 2. Pet. 3. so in the Supper there is promise made of the eternal and spirituall nourishment of the soule in Baptisme of the salvation of the souls and the washing away of sinnes And the consideration of this Efficient cause doth circumscribe the whole dignity of a Sacrament wherefore it cannot be that the same is eyther f Tit. 1.25 Eph. 3 17 abated through the faultes of the Ministers or g Rom. 3.3.4 that any thing is detracted from it because of their vnbeliefe which receiue but the signes onely The Matter of the Sacraments is two-fold the one sensible and outward the other intelligible and inward of these the one is commonly called the Signe the other the thing signified or the thing of the signe Now by the name of Signe in generall we vnderstand every thing the vse whereof is put in signifying in which signification there are two sorts of signes some by Augustine called Naturall and some Given Naturall are those which without will or desire to signifie doe cause somewhat else beside themselues by themselues to be knowne as the dawning is a sign of the Sunne to be neare at hand and the smoake of the fire Given are those which depend on the Will of the Institutor whether God or Man for the signes which are of force by the appointment of the Will are eyther of humane or divine Institution Those which are of divine Institution of which onely our speech is in this place are some miraculous some without miracle those haue respect vnto the extraordinary and vnusuall works of God at which the minds of men are greatly astonished of which sort very many signes eyther of divine Doctrine or wrath or grace doe occurre in Scriptures these are familiar and favourable signes of Gods grace whether they be monuments of things past or whether pointing out or signing a thing present or to come or witnessing the certainty of a thing as it were with a sealed stampe thereon or lastly yeelding that thing which is signified and that by the verity of Gods institution and the hidden vertue of the Spirite And such are these Sacramentall Signes not naturall but given that is of God instituted that they might signifie seale and exhibite Of these signes two partes ought to be considered and declared the one Elemental the other Ceremoniall whereof the one respecteth the Substantiall matter the other the action and the Rite The Substantiall matter is all that in the Sacrament which is set a part from common vse by Gods ordinance and appointed for the signifying sealing and exhibiting of inward and spirituall things such as in Baptisme iâ— the Water in the Supper the wine and bread And these Signes remaine in themselues and their owne Essence both as touching the substance and aâ— touching the Essentiall and adherent qualities h Ioh. 1.26 1. Cor. 10.16 11 26. c. Luc. 22.19 The Action is a Ceremony both of the Minister supplying Gods roome of the faithfull receyving as in body â—he outward thing so also in faith the â—nward or signified thing i 1. Cor. 11.3 For of the actions by God in eveâ—y Sacrament prescribed some agree with them of whome they are adminiâ—â—red doing what they doe in the â—ame of Christ and some with the rest â—hat receiue the Sacrament such as are 〈◊〉 Baptisme the sprinkling and dipâ—ing of the Water in the Supper the â—reaking the distributing and receyâ—ing of the bread wine both signes â—omming vnto our outward senses proâ—ose to our mindes other things altogeâ—her spirituall and heavenly that they â—ight bee vnderstood and by faith seaâ—d vp Those other Things that we may exâ—ound that other part of the matter of â—â—e Sacrament are generally all that â—â—ing which Faith applyeth to it selfe vnto salvation Now it doth properly and most neerely apply Christ himselfe who wholy is and ought to be called the matter of the Sacrament k Rom. 6.3 1. Cor. 10.16 Gal. 3.27 in respect both of his person merit and benefites Of his Person because whole Christ is given in every Sacrament both by reason of his Divinity and Humanity although especially mention bee made and respect had of his Humanity in the Institution of the Sacrament both because according to it he is of the same Essence with vs and our brother as also for that in it Christ merited that for vs which the Sacrament sealeth and lastly in that an entrance is given mediately by it vnto this Divinity and Gods Grace Of his Merite because both the truth and profite of Christs death wherby hee purchased life for vs is chiefly offered and confirmed wherevpon the signes
of the tense very frequent in Scriptures V. THe Fathers who treated of the difference of both Baptismes eyther treated of the circumstances the maner of Christ his manifestation onely and not of the substance or efficacy as Origen Iustin Nazianzene Chrisostome Cyrill or of the outward Baptisme of Iohn or the inward of Christ severally as Basil Tertullian Cyprian Hierom or as they are men haue erred from the truth as Augustine VI. THe office of Iohn Baptist ought two wayes to be distinguished one way whereby he receyved from God the office of teaching and baptizing the other whereby particularly hee is called the fore-runner of the Messias in the Scriptures by the former he sealed and conferred salvation ministerially by preaching and baptizing by the later hee fore-shewed Christ the true onely Author of the true Baptisme by both wayes the power and efficacy of Iohns Baptisme and of the rest is evidently proved to be the same VII A Comparison is made of both Baptismes in respect both of the persoÌ„ and of the office of Iohn Christ not in respect of the essence effect neyther is the outward baptisme divers or different but in the administration or both the difference is declared betweene Iohns outward and Christs inward Baptisme VIII THe Consequence is of no validitie from a conjecture though ever so likely whereof notwithstanding there is no testimony extant in Scripture againe according to the vse of Scripture by a Synecdoche a part is taken for the whole Adde further that Luc. 7.8 The Scribes and Pharisies not being baptized are excepted of Iohn IX ACt. 19. ver 3.4.5 the words of Paul speaking are to be distinguished from the wordes of the Evangelist declaring that history as it is confirmed by the proprietie of the two wordes in the Greeke tongue Moreover in that they deny that they ever heard whether that there were a Holy Ghost it is to bee vnderstoode not of the Existence and Substance of the hoâ—y Ghost but Metonymycally of the manner of the visible powring out of the gifts of the holy Ghost Adde further that from the doubtfull significaâ—ion of the word Baptizme nothing â—olloweth for baptisme doth not sigâ—ifie Water onely but eyther the matter of Baptisme or the very doctrine of â—ohn DISTINCTIONS Of the Baptisme of Lay-persons against Bellarmine Lib. 1. cap. 6. De Sacra Baptis I. THe example of Zipporah who circumcised her sonne in asmuch as it was eyther a rash and vnlawfull exâ—mple of a foolish angry woman or 〈◊〉 particular action or deed ought not to bee drawne into a consequence for the Angell was pacified because the Childe was circumcised and not because shee had circumcised him II. THe office of teaching is one Ecclesiasticall an other Domesticall that is publicke this private the Ecclesiasticall and publicke office pertayneth to them alone who haue a calling in the Church the Domesticall 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 publicke office of teaching to a private whereas that is of a particular calling but this of a calling common to all Christians III. FRom publicke persons those vpon whome sometimes the office of administring the word was imposed to those that are of the Laity the conclusion is of no force Adde further that the administration of Baptisme was two-folde in the Primitiue Church the one Immediate by the Apostles themselues the other Mediate by the Deacons who not of themselues but by the commaundement of the Apostles did baptize IIII. THe Testimonies of the Fathers and Councels which are cited are eyther vnfitly alleadged 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 Primitiue 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 Councell of Carthage which in the 100 Canon ezpresly layeth downe and determineth the contrary Of the Nicene Councell which treateth of the Baptisme of Heretickes whose manner is diverse to this and not of the baptisme of the lay-persons or lastly by the testimonies of other Fathers and councels as of Chrysostome and Epiphanius c. For the Matter receyving Baptisme or the baptizing of Children I. FRom those things which are particularly spoken or done with certaine conditions and circumstances of the persons and the times simply and generally to conclude is an Inconsequent II. TO beleeue as touching the present controversie is taken two wayes Actiuely when they which are of yeares haue faith in Christ by the hearing of the word Passiuely and by imputation when for the covenant and Gods promise the righteousnesse of faith is imputed vnto Infants III. THere is a two-fold Act of Faith the first and the second that wherby faith is this whereby faith worketh Infants haue faith in the first Act not in the second in the seednesse and not in the harvest by Imputation of justice not by operation by a hidden verrue of the Spirite and not by outward demonstration IIII. THe diverse circumstances of ages breake not the vnity of Faith and the nature of the promise for the one and selfe same righteousnesse of faith is sealed in the Parentes and in the Infants V. AN Vniversall commaundement includeth a particular neyther must wee restraine that to one part onely of the promise and to the halfe seed of the riper age which pertaineth alike vnto all VI. FRom the deniall of a speciall precept to an vniversall forbidding it followeth not by consequence VII THe truth of doctrine ought not onely to bee drawne 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 waight from the vnlikenesse of time and persons and the divers order of God towards persons of yeares and Infants IX COnfession of Doctrine and faith are not the proper and true causes of Baptisme but onely the consequent Effects For the necessity of Baptisme against Bellarmine Lib. 1. Cap. 4. I. FRom the ambiguous signification of the word Water nothing followeth for it is taken not onely for the outward Element but also for the operation of the holy Ghost which k Exegeticè by way of exposition is wont so to bee expressed in scriptures then the necessity which Christ inferreth is to bee ascribed not so much to the signe as to the thing signified Adde further that the Baptisme of water is after a sort said to be necessary to those who both can and ought to vse it II. THe Testimonies of the Fathers and Counsels some are badly
same consideration altogether is of Durance as is of Antiquity sith both is referred to the time and the one comprehendeth the other in it selfe Now those thinges 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 IIII. THe multitude pertaines not to the Church alwayes nor to it alone nor altogether Not alwayes because in a little Flocke Christ hath his Church Not to it alone because it is a common State even to the Synagogues of Sathan which in multitude far exceedes 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 principall this is secondarie The former is Coincident with the true and essentiall markes of the Church The latter cannot be knowne partly because it is particular for by the Confession of the adversaries it belongeth to the Church of Rome onely partly because it is accidentall 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 Apostolicall and another with the Church of some former ages or with the Church of Rome the former wee acknowledge the latter wee deny because the purer Church knew not of it it disagreeth with the Scriptures and is common with Heretikes VII THere is one Vnion mysticall and spirituall by the bond of faith another outward by the bond of profession that is coincident with the true Marke of the Church this cannot be a Marke partly because it pertains not to the Church alone for there is also a certaine vnion and fellowshippe of the wicked partly because it pertaines not alwayes for oftentimes dissentions arise in particular Churches VIII THe Holinesse of doctrine is eyther of the Apostolike doctrine properly or of the Traditions and Constitutions of Popes ambiguously The first way it is coincident with the true and essentiall marke of the Church the latter way it can by no meanes bee knowne because it is vncertaine and mutable IX THe Efficacy of doctrine is twofold the one saving and proper to the Elect the other belongeth generally to al them that are called and is in many degrees different Yet neyther of thē is a marke of the Church not the one because it is inward not the other because it is divers X. THe holinesse of the life of the Authors or first Fathers is referred eyther to the Patriarkes Prophets Apostles or to other Doctors the Institutors of Religious Orders as concerning the first Order such true Holinesse is onely of the Elect and therfore cannot be a Marke of this or that particular Church as concerning the other in those Doctors and Institutors of Religious orders superstition indeed is acknowledged but Holinesse is not knowne XI THe glory of Myracles sith it hath reference to the Doctrine and not to the Church is properly to bee tearmed the markes of that and not of this Now it is a marke Accidentall for it is not alwayes convenient Particular for it is not conveniēt for every church Lastly not Proper because it is alike cōmon to truth and falshood XII THe Word Prophesie is ambiguous For eyther it generally signifyeth the gift of Interpretation and vnderstanding of the Scriptures or specially the gift of foretelling In the first signification whereof also the place of Ioel is to bee vnderstood Prophesying is coincident with the true and essentiall note of the Church For it hath the nature of a miracle and cannot be a Marke because it is an extraordinary gift in the Church XIII THe confession of the Adversaries is also an obscure Marke and vncertaine neyther alwayes true Again that which is from the light of nature onely hath rather the shadow and the Image of the truth then the truth it selfe XIIII XV. A Conjecture which is taken from eyther prosperity or adversity is vncertaine neyther doe particular examples make a generall rule because as temporall felicity doth not alwaies accompany the church but the crosse of Christ so an vnhappy end doth not alwayes follow the enemies of the Church That the Visible Church may faile 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 forme thereof onely The Church according to the Essence thereof cannot fayle at all but as touching the outward and visible manner of the same it may faile not that it is in it selfe invisible but that it cannot be seene and perceyv◠of men Now the places Mat 18. 1. Tim. 3. treate 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 maner 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 vnto it II. THe Places Mat. vltimo Eph. 4. Psal 47. Esa 61. which contain an open promise without the name of the church doe eyther treat of all the faithfull and elect onely or of the perpetuall vse of the Ministery necessary in the Church or of the perpetuall glory and felicity of the catholicke church or lastly of the propagation increase and blessing of the Angelicall church for the covenants sake III. THe Parables which are cited doe shew that the church indeed as touching it selfe is visible which wee doe not deny but they proue not the necessity of that glorious conspicuity whereof we are in controversie IIII. THe Eternity of Christs kingdome whereof mention is Psal 88. Dan. 2 Luc. 1. pertayneth not to the outward glory and forme of the church neyther is the maner of Christs Kingdom the same as are the kingdomes of the world V. THe Testimonies of the Fathers haue eyther different and vnlike examples as that of Augustine and Lyrinensis or proue not the cause because they doe but after a sort testifie that the church cannot at all perish as that of Bernard VI. TO treate of the visible Church so generally called and of this or that particular church are two thinges most different Againe the church is called Invisible two wayes eyther in it selfe or in the eyes of the world and of the enemies of the Church it selfe The End of the Second Booke THE THIRD BOOKE CONCERning the Second Part of DIVINITIE and first of MAN and his diverse Estate in this Life and after this Life CHAP. I. HAving ended the first and Principall part of Divinity which is concerning the Causes of our Salvation so concerning the Workes of God Now by order wee are to come to the second which is concerning the subject of the same that is of Man and of his diverse estate The whole Knowledge of Man as far forth as the
one declared by the effects of both but as concerning the Object are both vniversally all Creatures even the vnreasonable which shall be freed from the servitude of corruption and generally all both Angels and Men and particularly that man of Sinne and Sonne of Perdition Antechrist e Mat. 29.32 1. Thes 4.17 Apoc. 20.12 The Forme is that whole order and proceeding of the most majesticall judgement comprehended in the very preparation both of the Iudge and of the Persons to be judged in the sentēce of the judgement and in the execution of the sentence f Mat. 25.32 1. Thes 4.16.17 The End Supreame is the glory of God himselfe and the accomplishmēt or Christs office Subordinate the iust condemnation of the wicked and the glorious felicity of the faithfull both which the infinitenesse 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 vniversall life resurrection and last judgement is eyther of life or death eternall Life Eternall is the life of glory wherein the Soule ioyned to our body enioyeth God for ever being advanced to the highest toppe and height of her felicity The cause of this life is God to wit the Father the Efficient the Sonne the Meritorious and the holy Ghost the sealing and applying Cause h Ioh. 14 2◠Apo. 21.3 1. Cor. 15.45 Rom. 8.11 The Matter which hath the respect of the Subiect are those good things which neyther eye hath seene nor eare heard nor can the mind of man comprehend i 1. Cor. 15 28. That which is of the Obiect are all the blessed and elect k Apo. 21.3 Mat. 25.24 The Forme is the most perfect knowledge vision and fruition of God himselfe and the exceeding felicity blessednesse of man which accompanieth the same which also consisteth both in the separation and absence of all evill things in the participation and presence of all good things both are both perfect and eternall l Apo. 22.4 Psa 7 15 1. Ioh. 3.2 Psa 16.11 The End is the glory of Gods grace and the glorifying of the elect m Apo. 21.3.5.12.11.17 1. Cor. 15.28 Death Eternall is the vnspeakeable and most miserable condition of the reprobates appointed or decreed of God whereby both their Soule and body are most justly adiudged to eternall punishments The Efficient Cause remote is God the most iust iudge the Instrumentall is Sathan the neerest is Sinne n Mat. 25.41 The Matter which hath the respect of the Subiect are Eternall punishments that which is of the Obiect are the Cursed and the Workers of iniquity o Ioh. 5.29 1. Thes 1 9. The Forme is the perpetuity and the infinitenesse of the punishments in Hell p Apo. 20.15.21.8 Esa 66.24 Mat. 4.42 The End Supreame is the glory of Gods Iustice The Neerest is the iust condemnation and punishment of the wicked OF MANS ESTATE after this Life The Part Confuting Touching the Resurrection I. THe Resurrection in the holy Scripture is two wayes taken Figuratiuely or Properly Figuratiuely eyther by a Metonymy it signifieth immortal life or by a Metaphor eyther a deliverance from danger or the regeneration of the Soules which is a spirituall resurrection and is called the First Properly Resurrection signifieth the quickning of the Bodie which shal be done at the last day which also is called the Second II. THere is one Resurrection Vniversall and Finall which no man shall escape an other Particular or foregoing whereof there are particular examples extant in the Scriptures Of the last Iudgement I. IVdgement in the Scriptures signifieth three things eyther the cause of damnation or an vniversall governement or the very Act eyther of condēnation or Iustification II. THere is a two-fold Iudgement of the Lord Particular or Antecedent When God in this life eyther defendeth his people or represseth the wicked Vniversall being the last which shall be done in the last day of the Resurrection III. THe Sonne is sayde to be the iudge of the world not exclusiuely or oppositely but by an appropriation for that by the Sonne in a visible forme the last iudgement shall be executed IIII. THe Sonne is said to be ignorant of the day of iudgement eyther because he would haue vs to be ignorant thereof or as touching his humane nature which by ordinary and naturall knowledge knoweth nothing of this matter or as touching his state of humility which as touching his voluntary dispensation hee hath taken vpon him Of Life Eternall I. THere are 3. kinds or differences of life there is a life of nature which the Apostle calleth Naturall There is a Life of Grace which the Sons of God alone doe enioy in this world there is a life of Glory which consisteth in the vision of God II. LIfe Eternall is two wayes taken Metonymically both for the way to life and for Christ himselfe Properly for the State of the blessed after this life III. THere is one Vision of God Naturall in the thinges created an other Specular or Symbolicall by resemblances and Signes 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 Eternall DEath is fowre-fold First Corporall which in the Scriptures is also called Temporall and the first death in respect of the wicked Secondly Spirituall and that eyther of the faithfull or vnfaithfull that of the faithfull is three-fold of Sinne which is called Mortification of the Law as it is the power of Sin of the world as the world is dead vnto them The death of the vnfaithfull is that which may be called the death of faith or of the soule Thirdly Eternall which is called the second Fourthly Civill death which of the Lawyers is sayde to be of them which are condemned to death FINIS