Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	faith_n	reveal_v	5,457	5	8.8529	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

expedient h Rom. 1 7.16.17 Rom. 10.8 Ioh. 3.8 The Matter of Faith ought onely three wayes distinctly to be considered acording as it hath respect vnto the Subject Object or parts The Subiect proper and neerest is the vnderstanding and will of man as both these faculties are regenerate by the supernatural grace and vertue of the Spirite and as the vnderstanding knoweth the supernaturall benefits of faith which are offered in Christ as true and the will applyeth the same to it self with a sure perswasion of the heart as good healthfull i Luc. 24.25 Eph. 4.23 Act. 16.14 Ro. 10.20 The Obiect in respect of the vnderstanding is Gods truth in respect of the will is Gods singular Grace laid open by his promises in Christ Iesus Now both are contained and limitted in the word of God which wholy and soly faith imbraceth as her levell object in the same Christ crucified together with all his benefites as her principall first neerest and proper Object k 1. Cor. 2.2 Heb 10.22 2. Cor. 3.4 Rom. 4.8 8.38 The Parts according to the maner of the Subject or Object are wont diversly to be considered In respect of the divine vnderstanding and will they are both a Knowledge an Assent the Knowledge is wherby we vnderstand the whole word of God as touching the principall heades thereof according to the measure of grace revealed l Esa 53.11 Ioh. 10.38 1 Ioh. 4.16 The assent is whereby wee most firmely resolue with our selues that all thinges which are knowne out of the law and the Gospell are most true and rest our selues perswaded in them m Rom. 7.16 Eph. 3.12 Eph. 1.22 In respect of the will the chiefe and principall part of faith is Trust which is a firm perswasion of the heart whereby every one of them that are truely faithfull do particularly appropriate to themselues the generall promise of Grace Which trust manifesteth it selfe by a double effect to wit by constant Indurance whereby faith opposeth it selfe to all dangers inward and outward and ful Persuasion whereby we surely trust in God concerning our salvation n Rom. 8 15.16 Eph. 1.13 Heb. 10 22. Heb. 11.1 The Forme of faith consisteth in Relation whereby every Elect after a particular manner applyeth to himselfe both the word of Truth and the particular promises of GODS Grace by appropriating vnto himself through a firme perswasion those things which are taught and promised particularly and o In Hypothesi by a Supposition though conceyved in a position and generally p In Thesi Ioh. 17.15 Mat. 9.2 Gal. 2.20 Ioh. 1.12 The Supreame and chiefe End is the glory of God the Author of our Faith and Redeemer q Rom. 11.35 Eph. 1.12 the neerest end is our Salvation which the holy Scripture calleth the end and reward of faith r 1. Pet. 1.9 Ioh. 3.15 16. Ioh. 20.31 By this opening of the Definition through the causes 2. things consequētly follow First that Faith is both one and divers One both in Special kind for faith ſ Species specialissima is a Speciall kind most speciall and in Object because the thing beleeved is one t Eph. 4.5 2. Pet. 1.1 Divers both in number and in degree In Number because every one hath his owne faith distinct from another In Degree because he hath it acording to the measure of Gods grace as it is more or lesse u Heb. 2.4 Mat. 9.22 Rom. 14.1 Secondly that faith is so far firme in all the elect that it can neyther totally nor finally ever at any time be lost to wit because of the certainety and vnchangeablenesse of the Election promise of God of the satisfaction and merite of Christ and of the sealing of the Spirite Wherefore faith after some degree is oftentimes diminished but as touching the forme it cannot perish x Ioh. 3.16 Phil. 1.6 Ioh 6.56 1. Ioh. 2.1 OF FAITH The Part Confuting DISTINCTIONS In Defence of the Obiect of faith against Bellar. cap. 8. Lib. 1. De IVSTIFICATIONE I. THe Testimonies which are alleadged out of the histories of the Gospell doe eyther treate of faith in Christ expresly Mat. 16. Luc. 7. Ioh. 1 Ioh. 6. Ioh. 11. Ioh. 14. Ioh. 20. and so of the speciall mercy of God which God layed open in Christ singularly effectually or of Gods speciall mercie which Christ exhibited by will worke in the example of the Leaper Mat. 1. or they treate onely of an hypocriticall boasting of that speciall mercy of God as in the example of the Pharisie Luc. 18. Or lastly of the outward meanes and extraordinary miracles that further faith which make not a justifying faith but do eyther generally testifie or particularly confirme the same Mar. vlt. II. THose which are alleadged out of the Acts and Epistles are eyther Sermons touching Christ and so Metonymically concerning Gods speciall mercy Act 2.4.10.13.17 18. or do treate of Abrahams faith not in respect of the temporall or earthly but of the spirituall and eternall promises for he saw the day of the Messias by faith and therefore rejoyced Rom. 4. Or lastly they treate of the meane of speciall mercy procured vnto vs and confirmed by the resurrection of Christ Rom 10. 1. Cor. 15. Against Bellarmine cap. 10. I. THe Word of God is two wayes vsually considered eyther as the Word of truth generally or as the Word of promise and grace specially The one Faith respecteth as it is a Knowledge or assent but the other as it is a trusting or beleeving for albeit the promises are generally proposed in the Scriptures yet there is a speciall application of them by faith as the examples of the sicke of the palsie Mat. 9. Of the sinnefull Woman Luc 7. Of the Adulteresse Ioh 8. of Zacheus Luc. 19 and of the Thiefe Lu 23. doe teach II. FAith is the Instrument of Iustification and not the Cause which neither by time nor place can be discerned or separated from the things which it apprehendeth Neyther doth the faith of a speciall mercy follow Iustification because without it there is no Iustification III. IVstifying Faith taketh not away but proposeth the subordinate means of confidence such as are Prayer Sacraments good workes Baptisme and vseth them for the augmenting and confirming of the same IIII. THe confidence or assurance of faith dependeth not vpon the quality of the person beleeving or the quantity of his Faith but vpon the truth of God promising the will of Christ redeeming and the faithfulnes of the spirite sealing Of the Forme of Faith against Bellarmine Lib. 1. De Iustificat Cap. 5. THe Testimonies which are cited out of the 11. to the Hebrewes do not overthrow the forme of Faith but establish the same First the Apostles definition of Faith and the sence and interpretation of the two properties of faith whereof mention is made in that Definition For faith is sayde to be a Ground or substance not

that it is a naked representation made in the vnderstanding but for that it is a certaine and vndoubted assurance of the will as it may easily bee collected by the places compared the one with the other Psal 39.8 Heb. 3.14 Againe Faith is called an Evidence because it affordeth that certainety of demonstration whereby not onely the mind but also the will is convinced that it might particularly apply vnto it selfe Gods promises vnderstood by the mind Secondly that which is alleadged concerning the vnderstanding of the Creation by faith for besides that there is an other respect of Faith iustifying which properly hath an eye vnto to the benefite of Redemption and not vnto the worke of Creation we must also note that some thinges are pronounced of faith in Scriptures rather in respect of knowledge or assent and some things rather in regard of confidence or assurance neyther doth the vnderstanding exclude assurance but goeth before it Thirdly the example of Noah for the Act of his faith doth not onely respect the deluge and the truth of Gods judgement but also the saving of himselfe from the deluge which hee could not beleeue and embrace but by the Assurance of the wil. Fourthly that which is alleadged concerning the things belonging to God because that same faith whereof the Apostle treateth doth withall suppose both knowledge in respect of the Essence and Nature of God confidence of his gratious rewarding Against Bellarmine Cap. 6. I. ROm. 4. Answ The nature and force of faith is not principally and chiefly placed in knowledge which is of the vnderstanding but in assurance which is of the will For hence first mention of the promise is made which the will properly respecteth that it might bee embraced Secondly Abraham is sayd to haue beene strengthened by Faith not to haue doubted through vnbeliefe or distrust and to haue beene very fully perswaded that God was both mercifull which would and mighty which could do him good all which doe testifie his confidence and not his knowledge onely II COr 1.13 Hope and Faith are sometimes of the same signification and import the same thing sometimes they are distinguished as in the place cited Now they are thus distinguished that Faith is a knowledge assent and assurance but hope an expectation which followeth Faith and is begotten by Faith III. COr 2.10 The Apostle doth not treat of Iustifying faith properly but of the Effects ther of or of that spirituall vertue whereby we renouncing our selues doe bring into captivity all our thoughtes to the obedience of Christ IIII. EPhes 3. Assurance is diversly wont to be considered eyther as the Forme or as the Effect of faith as the forme as it embraceth Christ with a sure perswasion of the heart as the Effect as out of this perswasion it begetteth in vs tranquility of conscience and boldnesse or assurance of Liberty V. THere is one Obiect of faith level another chiefe or speciall that which is levell is the whole word of God in respect of knowledge and assent that which is speciall is the word of Grace in respect of assurance VI. TO beleeue is wont sometimes to be taken largely sometimes strictly being largely taken it signifyeth generally every voluntary assent with a certainety to that thing which is not seene being strictly taken it signifieth a Iustifying faith which doth indeed presuppose a knowledge but formally it is an affection towardes the promise of Grace OF GOOD WORKES The Part Confirming CAP. VII ANd this is the first and principall part of Christian Calling being Inward and Invisible which the other which is outward and visible doth succeed that is good Workes which proue and testifie the truth and life of faith by the outward exercises of Pietie and charity Now it is needefull that the doctrine of good workes bee expounded two wayes first according to their owne common nature and respect secondly according to the chiefe kind of a Christian life and the principall exercises of a Christian man in this life Good Workes according to their own common nature and respect which of vs in this place are indeede considered Theologically and not eyther Philosophically or Politically are defined to be Actions which are done the holy Ghost working the same of the Regenerate by faith according to Gods law to the glory of God the confirmation of faith and our election and the aedification of our neighbour The Efficient Cause of good works is vsually considered eyther as principall or Secondary The Principall is God the Father in his Sonne by the holy Ghost from whome in whom and by whom is the beginning and finishing as in nature so aboue nature a Phi. 2.13 1. Cor. 4.7 Ioh. 3.27 15.5 Eph. 2.4 Now God effecteth good workes partly in respect of the agēt or Instrument which is man regenerate whom hee prepareth informeth and instructeth after a saving and singular manner of the Grace of sanctification that hee might both be willing and able to worke well partly in respect of the action which hee sanct fieth that it might bee good both in the generall and in the speciall and in all circumstances The second Efficient Cause is eyther Externall or Internall both Instrumentall in respect of that former or superiour Cause The Externall is man regenerate Immediately producing good actions according to the measure and degree of his Regeneration For because the Spirite and the flesh are mixed one with an other in a man regenerate it commeth to passe that in one and the same worke the action springeth mixed of both by a mutuall conflict which by the more intentiue quality is vsually named the worke of the Spirite or of the b 1. Ioh. 1.8 Rom. 7 23 Eph. 2.3 flesh Whence is the infection and imperfection even of the best workes The internall is Faith not by the vertue efficacy or efficiency of it selfe but as it apprehendeth that her object instrumētally vnto which it is carried to witt Christ in respect of whome onely the holy Ghost worketh in vs both to will and to doe good and our actions though most vnperfect doe neverthelesse please God and are approved of him The Matter of good works is whatsoever is prescribed by the Law of God for both God alone hath the authority of commaunding and the Law of God alone hath the rule and manner of every commandement which hath respect vnto that which is right and good c 1. Sam. 15.22 Ezek. 20.19 Mat. 15.9 Esa 29.23 Of this Matter according to the distinction of Gods Law into two Tables there are two chiefe and principall parts the former whereof prescribeth and commaundeth the duty of man towards God or godlines the latter the duety of man towards man or humanity The good works which belong to godlinesse are absolutely and necessarily good and cannot be otherwise the consideration whereof is most perfectly set downe in the fowre precepts of the first Table For the works of godlines do properly belong eyther to the

cited out of Acts 19. proue the same power of both Baptismes because they are the words of Paul speaking of them who were baptized by Iohn in the name of the Lord. The Second Place is of Marke the last ver 16. Answ It is there declared not why but who should bee saved and withall it is taught what is the Consequent of Baptisme and Faith The Third is of Iohn 3.5 Ans The name of Water is Equivocall For in the Scripture it is vsually taken in a three-fold signification for eyther specially it signifieth Baptisme or the the outward Legall washing or lastly the very Effect of the holy Ghost in vs. If it bee taken in the first signification the sense is that Baptisme is the ordinary Signe of Regeneration in the Church If in the second the sense is that the outward clensings of the Law doe not profite vnlesse the inwarde purging of the Spirite bee added thereto If in the third the Name of the Spirite is added d Exegetice by way of exposition for that the Efficacy of the outward Sacramentall Baptisme dependeth vpon the Spirite The Fourth is Act. 2. Answere To be baptized for the Remission of sinnes properly noteth not the Effect of Baptisme but the end and scope thereof neyther was the Action ordained to signifie the signe but the signe to signifie the action signified The Fift Act. 8. Answere The Particle By signifieth sometimes Efficiency sometimes the Instrument and sometime the Signe And in this place it is taken Symbolically because the gift of the holy Ghost by the laying on of hands is both signified and sealed The Sixt is the 1. Cor. 10. Answ To partake of one Bread is not a cause but a publicke Testimony that wee are of one Body wherevpon it is called one Bread not in number but by the common notion of a Sacrament to wit representing vnto vs that one mysticall body of Christ The Seventh is Eph. 1. Answ by a Metonymy that which is proper to the thing signified is attributed to the signe because Baptisme is the signe of our Consecration indeed effectuall not by it owne power but of him who being one became all things to vs the faithfull The Eight is the 1. of Pet. Answ Salvation is attributed to Baptisme because it is the visible Instrument of Salvation both by the signifying and sealing Adde further that Baptisme as a Counter-paterne is opposed against the deliverance from the deluge not in respect of Efficacy but of the Consequent or the thing signified Neyther is there a difference properly put betweene the Baptisme of the Iewes and ours but betweene the outward and inward Baptisme for asmuch as the Effect of this is Salvation and Peace of conscience Distinctions in Defence of the END Bellarmine proveth by fiue Arguments that the sealing of Grace and Gods promises is not the End of a Sacrament 2. Cap. 14. Lib. 1. De Sacramento I. THe end of the Sealing of the Sacrament is not eyther that wee may bee taught what are Gods promises which the word teacheth or that wee should more belieue the Sacraments then the promises for the Sacraments are for the promises and not the Promises for the Sacraments but that the truth of Gods promises might bee confirmed and sealed II. THe Essence and nature of Sacraments ought to be gathered partly from the words of the Institutor partly from the properties of a Sacrament that the wordes of the Institutor do include a promise it hath beene aboue sayde that the property of a Sacrament is to signifie and seale the thing promised the Nature of every Relation and the vse of all signes doe evidently proue III. THe vse of divine Testimonies dependeth vpon the will of the Institutor whether they bee Signes or workes which being Subordinate neyther ought nor may bee opposed both are effectuall and haue their vse neyther doth the abuse of the Signes in Hypocrites take away the vse of them but such is the nature of things opposite doth more establish the same in the godly IIII. THe sealing of Gods promises hath respect eyther vnto the Faith of the covenant or vnto the Faith of them that are in the Covenant In Infants the sealing of Gods promise is made properly in respect of the Faith of the Covenant but in them that are of ripe yeares in respect of their faith in the Covenant V. THe end of Sacraments hath respect eyther vnto the Institutor or vnto him that vseth the same the end of the Institutor is that Sacramentes should seale but of the vsers eyther that they vse that sealing according to the will of the Institutor to their owne Salvation or that they abuse them to their owne condemnation Which last end being accidentall taketh not away the proper end whether Principall or Secondary OF BAPTISME The Part Confirming CHAP. XII THe Doctrine in speciall concerning the two Sacraments of the New Testament to wit Baptisme and the Lords Supper is next after added vnto the Doctrine touching the Sacraments already expounded in Generall The word Baptisme according to the manner of the true interpretation thereof doth Generally signifie any washing whatsoever especially the Legall and Iewish clensings and purgings or purifying which is done by water but Particularly it is taken eyther Metaphorically for the Crosse and Martyrdome a Mat. 10.38 which they call The Baptisme of bloud or Synecdochically for the pouring out of Gods visible Gifts wherewith the Apostles were furnished b Act. 15. which they call The Baptisme of c Flaminis Inspiration or most properly for the first Sacrament of the New Testament which they tearme the Baptisme of d Fluminis Water in which last signification it is of vs here taken and defined To wit that it is the first Sacrament of the New Covenant instituted by Christ consisting of things Analogicall to wit the Signe and the thing signified as also of the Analogicall relation of themselues betweene themselues together with their action or working by which they which are in the Covenant are washed with water by the Minister of the Church that being ingraffed into Christ they might bee made partakers of the inward washing of the soule by his bloude and spirite The Efficient Cause of Baptisme may bee considered two wayes eyther as the Cause Instituting or as the cause vsing Baptism instituted or the baptizing After the first manner Christ onely by his holy spirit ought to be called accounted the Author of Baptisme in asmuch as who first instituted Baptisme in the person of Iohn the Baptist whose Baptisme Christ himselfe witnessed not to bee of men but of God and from heaven e Ioh. 1.23 31. and afterwardes confirmed the Baptisme of Iohn instituted with the word of commaundement promise f Mat. 28.19 For albeit as touching the Circumstance and manner of Christs manifestation there was some difference betweene the Baptisme of Iohn and of the Apostles yet in kinde it was one and

affection or relation to that calling And according as one part of this Invisible church doth warfare on earth and the other triumphantly in heaven so the manner of the forme hereof is diverse for in the triumphant church it is perfect in it owne kinde but in the Militant it is onely inchoatiuely or by way of beginning tending to perfection by more or lesse efficacy acording to the measure of the spirit faith And hence it is that in respect of this forme the state of the Invisible church is divers For as it is vnited to Christ her head it cannot erre because there is but one truth of the heade the spirit the body but as it is considered according to it selfe and the diverse members thereof it erreth in divers wayes and degrees k 1. Cor. 13.9 1. Cor. 3.12 Apoc. 3.1 for albeit the Spirite bee alwayes in it yet the same worketh not perfectly by it but onely according to that measure which it hath l 1. Cor. 12 7.11 but this invisible church cannot revolt frō her God because it hath God that promiseth a Mediator that redeemeth and saveth and lastly giftes that cannot bee repented of m Mat. 16 18. Ep. 4.1.29 The Forme of the Church visible the one is Constitutiue which ordayneth the Church the other Distinctiue that distinguisheth the true church from the false The Forme which maketh the visible Church is that outward calling which God mediately effecteth according to that holy kinde of government which hee would haue to bee kept in his house To this calling three thinges are as hand-maids the word of the Gospell the vse of the Sacramenrs and the lawfull communion of Saintes for God calleth outwardly by Worde Signe and Worke whereof wee haue more at large spoken in the place concerning the calling of men vnto Salvation The Forme that distinguisheth and maketh difference of the true Visible Church from the false is that which certaine markes doe limit and point out Now wee call them Markes by which the thinges which come into question are certainely knowne whether they bee to bee perceyved by sense or by vnderstanding or both wayes And as there is wont to bee of every thing a double knowledge the one which noteth out the Essence of the same by the true and immediate causes the other fette from the Accidents and affections declaring the vnseparable dispositions of the same or the other outward accidents which onely overcover the thing so also two sortes of markes are agreeable to this double knowledge for some are effectuall and necessary markes which they call Signes infallible and other some accidentall which they tearme Probable These former are the proper tokens of the church which certainely shew the Essence and nature of the same the latter are but common and probable signes thereof The proper and essentiall note of the visible church belonging to the Essence thereof immediately and properly and next of all flowing from the forme of the same is onely one to wit the truth of Gods word revealed and communicated wherevnto the truth of the Sacramentes as a thing inseparably tyed or knit with it is conjoyned n Heb. 4.12 Ioh. 10.27 Mat 28 10 Rom. 4.11 for the truth of both is so proper and so essentiall a token of the church that this truth and the church are alike changed The accidentall markes are two-folde for some are fet from those naturall dispositions of the Church which are inseparable which are also the naturall dispositions of that first marke to wit The pure preaching of the Word and the lawfull administration of the Sacraments o Ioh. 5 39. Act. 17 11 Mat. 26.26 1. Cor. 10 17. which are the two necessary and proper Adjuncts and Attributes of the church other some doe properlie pertaine to the order in the Church eyther publicke or private Such as are Ecclesiasticall power and publicke and private exercises of godlinesse and charity p Mat. 3.3 28.20 1 Tim. 2.1 The Power Ecclesiasticall is three-fold of Ministery of Order and of Ecclesiasticall Discipline The Power of the Ministery is an authority and right in the church to teach not every thing but that onely which the Lord hath prescribed by his Prophets and Apostles q Gal. 1.8 1. Tim. 6.3 and is the first part of the keies The Power of Order is an authoritie of the Church which is imployed partly about doctrine and partly about constitutions and lawes for the outwarde policie of the Church the one is commonly tearmed Doctrinall or Prescriptiue the other Constitutiue or Ordinate The Ecclesiasticall Discipline is a judiciall power of the Church whereby men receyved into the family of Christ are directed to godlinesse and are restrained least they should commit any thing vnbeseeming their christian profession but the offenders are reproved rebuked and corrected And this is the latter part of the keyes distinct from the former because that properly belongeth to the office of teaching but this is most of all practised in the correcting of mens offences and in the exercising of Ecclesiasticall Iudgements r Mat. 16.19 Ioh. 19.23 Mat. 18.18 1 Cor. 8.11 And according as there are two sorts of slippes to bee corrected some concerning doctrine and some others concerning manners so about both these Ecclesiasticall judgement is occupied for the private good of the offender and the publicke good of the Church Now there are three degrees of of that judgement rebuking conjoyned with admonishment Secondly an Excluding suspending or with holding from the Lords Supper whereby for a time the offender is forbidden or barred from the participation of the Supper Thirdly Excommunication whereby after a lawfull knowledge had before hand some person for his malitious contumacy is excluded from the communion of Saintes or as the Apostle speaketh is delivered vppe to Sathan to the destruction of the flesh that the Spirite might be saved ſ Mat. 18 18. 1. Cor 5.4 c. The publicke exercises of godlines and charity which notifie the true Church t Act. 2.42 1 Tim. 2.1 1. Cor. 1.2 are a gathering for the poore the Ministery the receyving of the word and sacrament Prayer u Ioh. 13.35 singing of Psalms c. but the private which indeede make for the ordering of our life are the exercises of repentance and those which respect our neighbour are the exercises of charity as Almes c. And of all those markes there is a common vse outward shew of them for the most part in all Churches but the right of possession and the lawfull vse of them is proper and particular to the true Church onely Whence judgement ought to bee given concerning the purity or impurity the cleanenesse or obscurity of the visible Church For that church which hath that Essentiall marke and all those which are accidentall is the purest that which hath that onely and not all these is the true Church but imperfect that which hath some of these and