the Church is one The aduersaries withstand this conclusion and infring it with these arguments First the scripture is not written in mens hearts with the finger of God neither is it the primary voice of God Secondly the scripture is of no antiquity Thirdly it is obscure Fourthly ambiguous c. Bellarmine ads more to these of which ye may read in him They conclude that the voice of the Church is the principall and proper voice of the holy Ghost as he is the Iudge of controuersies Their proofe is this The scripture is written in the heart of the Church with Gods own finger this is the primary voice of God And whatsoeuer excellency wee doe ascribe to the scripture that they attribute to their owne Church which is nothing els but a den of theeues And that the spirit being this great iudge is not bound to one sort of men as those of the Ecclesiasticall function the Pope and Councels as they speak but doth performe this office without all respect of persons in whom and by whom soeuer it seemeth good vnto himselfe this is manifest first for if the holy Ghost be not the Iudge both of the very context of the scripture whether it be Gods word and of the interpretation of scripture if he be not I say in man himselfe assuredly there can be no faith For the spirit only begetteth faith in mans heart Secondly the holy Ghost executeth his other offices freely in by any man therefore so may he this function of iudging What is meant by iudging in the holy Ghost For I demand what els is it to iudge but to inlighten to teach that the scripture is giuen of God by inspiration and that this is the naturall sense of this scripture Thirdly the same we be taught by our experience for we find it true by experience that he doth freely iudge in and by whom it pleaseth him Testimonies of scripture proue also this assertion 1. Cor. 12. 11 And all these things worketh euen the selfe same spirit distributing to euery man seuerallie as he will And Esay 54. All thy children shall be taught of God Ier. 31. I will write my lawes in their harts The aduersaries impugne this truth of God with some argumēts of their owne of which ye may reade in Bellarmine And these men binde the holy Ghost to the Pope and to councels confirmed by him which point our men impugne also refute with many arguments of which this is one that of their conclusion this must be the consequent that the Pope and his councels must be aboue the scriptures which thing is absurd to be graunted See more arguments of this subiect in their disputations CHAP. XVI Of the eight propertie and the tenth controuersie LASTLY we auouch that the sacred scripture is of highest authority excellency and 10. Propertie dignity on the earth Here againe by this word scripture we vnderstand both the substance of it and the writing And here wee meane it hath such excellency as makes it most worthie of credit and whereby also it gaines authority and estimation to the Church For which cause the Church is called the Pillar and ground of truth 1. Tim. 3. 15. And it hath many other titles which are giuen to it often in the scriptures This is prooued by the former demonstrations as these The scripture is the word of God it is most perspicuous it is most pure and simple c. Ergo. The aduersaries vary in iudgment touching this authority of Scripture For some of them detract from this soueraigne authority of it affirming that of it selfe it is not authentical but takes authoritie and estimation from the Church Of this minde are these Eckius in Enchiridio Pighius in his booke de Hierarchia and one Hermannus an impudent Papist he with a black mouth auoucheth it that the scripture is of no more validity without the testimony of the Church then AEsops Fables c. Others more late writers and more subtile say that the scripture hath authoritie in and by it selfe and is authentical but not to vs before the church approue it and ascertain it to be so Of this iudgmēt be these Bellarmine Coclaeus Canus Stapleton Canisius c. They which speake thus that the written word of God is not authenticall to vs before the iudgment of the Church be manifested these men I say haue this meaning that we bee not bound to beleeue that the Scriptures bee authenticall before the iudgment of the Church be past of it and that we sinne not at all if wee beleeue them not before the definitiue sentence of the Church But we hold this to be false also to say that the scripture is not to vs authenticall without the authority of the Church For it is the holy Ghost that teacheth euery man to know beleeue that the scripture is authenticall and hath soueraigne authority in it selfe And this he teacheth not by any externall meane How the holy Ghost teacheth vs what authority the scripture hath first but by the very sacred scripture by which alone he properly breeds faith in our hearts to beleeue and apprehend this truth of God And so we resting on this illumination of the holy ghost teaching vs by the scripture that this is the excellencie and authority of the scripture doe beleeue this to be so albeit the whole world did oppose it selfe against vs. And thus farre of the more essentiall questions concerning scripture CHAP. XVII Questions more accidentall concerning the holy Scripture and first of the bookes wherein the same is contained THE first question is concerning the books of holy scripture These bookes are commonly called for the excellency of them The Bible The Bible as it is commonly receiued and caried in hands containes in it two sorts of books the first is of books Canonicall and the second is Apocryphal Regular or Canonicall bookes are such as giue rule and direction touching faith and manners The bookes of Moses are the first Canon or president sent from God First Canon which may not be iudged or tryed by any other externall Canon whatsoeuer For there was no booke extant before the books of Moses The authoritie of the writer so holy and the euidence of the spirit so powerfull and the holinesse of these books to passe by other arguments so great hath gained these books this high estimation and authority in the Church The books of the Prophets make vp the second Canon which bee adiudged canonicall Second Canon by that externall Canon of the Mosaicall books by which they were examined Next they were and are discerned of such as be taught of God inwardly by the holy Ghost by the great euidence of Gods spirit which is manifested in them both in words and matter The third Third Canon Canon are the Apostolical books of the New Testament which are adiudged and approoued as Canonicall partly by the Canonicall books of Moses partly by the
constancie of the Martyrs which daylie seale with their blood the truth of this heauenly doctrine the persecution raised by the enemies of the Church against it the enmitie of Sathan against it and the preseruation of the diuine oracles of God vnto our times and to be short the testimonie of the true Church of God for it All these are without or beside the Scripture and giue vs a secundarie kinde of demonstration whereby the holy Ghost worketh also as it pleaseth him and openeth the eies of our vnderstanding inlightening vs to see and heare God him-selfe speaking and shining in the Scripture But here we be to obserue that the holy ghost doth God rather by these meanes the testimonie of the Church and couersation of the saints prepareth vs to receiue the pretious faith not beget faith in our harts properlie and principallie by this second kinde of externall meanes for the proper and principall instrument of God to breed faith is the very word of God himselfe for it must be necessarilie either the liuely voice of God or the sacred scripture which serueth vs in steede of the liuelie voice of God himselfe but either prepares our hearts only to receiue faith afterwards Io. 4. 1. Pet. 3. 2. 3. wards by the word of God or to confirme the same in some sort beeing already ingendred in our hearts by Gods word For this cause this second kind of meanes sometimes is sent before the voice of God in the scripture whereby the holy Ghost otherwhiles makes mens minds ready to intertaine faith and grace offred This we reade of Augustine for he speaks it of himselfe I would not haue beleeued the gospell but that the authority of the Catholicke Church moued me thereunto by which words he meaneth that when he was a Manichee he was prepared by the authority and testimonie of the Church to beleeue the Gospell Afterwards notwithstanding the same holie spirit which thus prepared him by the testimonie of the Church I say the same spirit did beget faith in Augustines heart by the very scripture of the gospell whereby he did beleeue that the gospell was the verie word of God For this cause he speaks else where of himselfe And let vs follow them saith he which doe inuite vs first to beleeue that which we cannot behold Augustines wordes as yet that being strengthened by faith it selfe we may be worthie to vnderstand what we beleeue not by the relation of men but by the grace of God himselfe inwardlie confirming and inlightening our mindes So the woman of Samaria Io 4. as a member of the Church did by her kinde of preaching prepare the Samaritanes to the faith of Christ they hauing heard Christ himselfe said to the woman We beleeue no longer because of thy sayings for Io 4. 42 1. Pet. 3. 2. 3. Win them with your conuersation which are without the word we haue heard him our selues and know that this is indeed the Christ the Sauiour of the world By which wordes they plainely testified that they were prepared only by the womans testimonie to embrace the faith and that faith was ingendred in their hearts by the powerfull voice of Christ himselfe Wherefore it is cleere that sometimes this kind of meane and argument as is aforesaide goes before faith is begotten in the heart to prepare vs and sometimes this followes faith for confirmation And sometimes also this kinde of argument goes before faith and followes after it it goes before I say for preparation it followes after for confirmation For the spirit teacheth vs many waies applying himselfe to diuers men in diuers Note well Io. 3. manners as it seemeth good vnto himselfe and as mens infirmities do require And here we be to obserue that there is no absolute necessitie of this secondarie kind of argument which is externall and lesse principall to beget faith in vs. For it ought to suffice vs if the spirit teach vs onely by Gods worde but to helpe our weakenes the same spirit addeth the other secondarie kind of argument as Christ plainly teacheth vs Io. 5. where he sayth the testimonie of Iohn Baptist concerning him was not simply necessarie but that God so prouided to helpe their weakenesse and vnbeliefe ver 33. Iohn gaue testimony to the truth but I desire not the testimonie of man Neuerthelesse these things I speake that ye may be saued And that Iohns testimonie was but a secondarie argument only and that Christs owne record of himselfe was the first he sheweth plainly in the words following ver 36. But I haue a greater witnes then the witnes of Iohn for the works which the Father hath giuen me to finish the same works that I do beare witnes of me that the Father sent me And this is our iudgment concerning this argument whereby we proue the Scripture to be the word of God and our answere to the question wherefore it is so as we auouch it What the Papists thinke in this matter it is easily seene How the Papists proue the scripture to bee Gods word by their words and writings Their iudgement briefly is this The meane and principall argument and in a manner the only way with them to demonstrate the scripture to be Gods word is the testimony of the church not only the catholick as they speak but also those of their church which haue preserued the faith as they speake by contiall successions from the Apostles vnto our times and here they vnderstand principally the Popes who as they say succeeded Peter and his chaire These men will haue the Church the iudge and interpreter of all Scriptures from whose iudgement it may not be lawfull for any man to depart for an appeale to any other iudge And they ascribe this dignity prerogatiue to the testimony of the Church because they will haue the Scripture which is written in the heart of the Church to be the principall Scripture and that we account and esteeme of the voice of the Church as the very liuely voice of God himselfe as if God now spake first principally in his Church and by the voice of his Church If they will haue it so that the voice of the Church bee the primarie voice of God and the primarie Scripture of God it is euident that they deeme the greatest light we haue is to be found in the voice of the Church and the same to be most cleere and demonstratiue not only to vs but also in and by it selfe and therefore that this light inlightens the sacred Scripture not in respect of vs only but in respect of themselues also For which cause one of them hath said that the The blasphemy of Papists Scripture is of no more validity without the authority of the church then AEsops fables For the voice of the church being vnto them the primarie voice of God in all respects for as much as it is liuely and vocall and for this cause both by nature
and to vs most manifest it followeth according to their iudgement that it yeelds light vnto the Scripture not only in respect of vs but also in respect of the Scripture it selfe yet is it in verity but a certaine secondary Scripture and a certaine secondary voice For as they auouch it the voice of the Church is as Gods owne voice sounding from heauen seruing to confirme the voice of the Scripture which now is but mans voice only and to ratifie and make authenticall the very Scripture as being written but by certaine Scribes and published onely by the hands of men This must bee the consequent of their principles or conclusion of their premisses albeit other men be of another iudgment As for our selues like as we denie the conclusion which they inferre vpon the former principles so we reiect also their very principles For we denie refuse their first ground to wit that the voice of the Church is to be accounted the liuely voice of God himselfe and that the Scripture written in the heart of the Church is to be accounted for that scripture which was written by the very finger of God And we affirme that the only propheticall and apostolical scripture is to be esteemed as the liuely voice of God we auouch it I say that this Propheticall and Apostolicall scripture only serueth vs in steed of that scripture which was written by Gods owne finger We adde also that the sacred Scripture is vnto vs a booke of reuelation of those diuine mysteries which were hidden in Gods owne breast from eternitie for this is the very will of God that we attend on him speaking in the scripture as it were in his owne liuely voice They haue saith he Moses and the Prophets Luk. 16. vers 29. that is the bookes of Moses and the prophets And God will not haue this scripture in no lesse account then that scripture which hee wrote in times past with his owne finger in tables of stone The voice of the Church I meane the true Church not the lying papisticall synagogue is but as the voice of the handmaide or as the voice of a crier which is to publish and to proclaime that voice of God full of excellencie speaking in the scripture But the scripture in the heart of the Church that is the Maximes of Gods truth written in the hearts of the faithfull they be nothing els but a certaine secundarie scripture taken out by the holy ghost out of that primarie and most sacred scripture and ingrauen in the minds of men For how much think you of that ful measure of the Propheticall Apostolicall scripture is there taken forth and ingrauen in our minds I say that if all mens hearts were bound together yet all they could not comprehend all those things fully and perfectly which be recorded in the Propheticall and Apostolicall scriptures For the catholicke Church so long as it is conuersant on the earth is not capable of al that light which shineth in the sacred scriptures of y e apostles the prophets Let their first principle be thus beaten downe and their Corolatie or second conclusion to wit that the voice of the Church is most manifest both in it selfe and vnto vs will fall to the ground of it owne accord and so both principles being shaken their conclusion which they inferre is of no strength to stand but must fall away CHAP. IX Of the first proprietie of the sacred Scripture WE are now to proceed and to make it manifest that the holy scripture is of greatest antiquitie and this is the first proprietie The 1. propriety of the scripture most ancient before ascribed to the Scripture Here first we be to find out the diuers acceptations of this word Scripture This word Scripture may be taken either for the matter onely and Acceptation of the word scripture the very substance which is contained in the words and letters or not only for the matter and substance but also for the verie writing it selfe or the forme wherein that substance is expressed and set before vs. Now if by this word Scripture ye vnderstand the verie substance it selfe it is without all controuersie that the Scripture is most ancient because it is the substance of those diuine oracles which not only Patriarches and Prophets haue spoken but also God himselfe vttered which things also were hidden in Gods mind from eternitie But if yee vnderstand by this word not onely the substance but the very writing and in this respect also the scripture may be said to be most ancient For as touching the Propheticall and Apostolicall scriptures in respect also of the writing and manner of reuealing of them as wee said often before it is Gods will that we so esteeme them not onely as the liuely voice of the Prophets and Apostles nor onely as the liuely voice of God himselfe or as a booke written with his owne hand as the Decalogue was set downe with his owne finger in tables of stone but also that we so accept them as the very mysteries and if I may so speake as the verie diuine notions which were ingrauen in Gods owne mind from eternitie To cleare this point a little The veritie kept secret in Gods mind from eternitie was in time manifested manie wayes or in diuers formes for it was reuealed partly by the liuely voice of God himself partly by the voice of the Patriarches Prophets and Apostles to passe by Angels in silence and partly also by the scripture which was written by the Prophets and Apostles The liuely and immediate voice of God did cease long since neither haue we that copie which God himselfe wrote the Patriarches How to esteem of the written word of God also the Prophets and y e Apostles haue ceased to speake the writings only of the Prophets and Apostles remaine to this day Wherefore this we hold as necessary vnto faith that we accept these writings or books first in steed of the liuely voice of the Prophets and Apostles 1 Next in place of the liuely voice of God himself 2 Thirdly of the Scripture written with Gods owne finger 3 Fourthly and lastly as that holy veritie and diuine mysteries 4 which are recorded in Gods owne breast which Oracles being simply without comparison of greatest antiquitie it is very manifest that the Propheticall and Apostolicall scripture is after a sort most ancient For what may be auouched of the liuely voice of God himselfe or of the Oracles of his mind the same in some respect may be said of the scripture supplying vnto vs their defect For Substance of the scripture simply most ancient if I may truly say in some sort the scripture is the liuely voice of God himselfe doe I not as truly speake also in like manner the scripture is most ancient for as much as the voice of God is most ancient But it shall suffice vs to commend the antiquitie of scripture to
publike administration of Gods seruice and worship being performed of all or most Churches in one tongue to wit the Latine this might serue well for the preseruation of the vnitie of faith To this I answer this serues notably for the continuance and increase of vnbeleefe and ignorance Againe our verie experience teacheth by Gods good blessing in these times that notwithstanding the great variety of tongues in the reformed Churches yet they agree well to God be praise in the vnitie of faith Next they reason from the little good which hence ensueth as they imagine It profits the people nothing at all that the Scriptures be read in the vulgar tongues for they vnderstand not any sentence of Scripture albeit they know the words To this I answer Euerie one of the vnlearned if they come to heare the Scriptures with Gods feare and reuerence they shall reape and receiue some profit by it Againe from another danger which may happen they reason thus The reading of the Scriptures in a knowne tongue may more hurt then profit the people for deuotion hath rather decreased then increased since publike prayers or seruice of God hath beene celebrated in popular tongues I answer the consequent is not good The sacred Scripture read in the mother tongue hurts manie therfore it is not so to be read at all because accidentally and through the default and corruption of the people it hurts and profits not So the preaching of the Gospell is the sauour of death vnto death vnto manie therefore the Gospell is not to bee preached Furthermore be it knowne that this is no religion nor true pietie which is so coupled with ignorance but a damnable superstition when as the sacred Scriptures are read and prayers administred in a strange and vnknowne tongue Thus far these three Arguments from the finall causes and effects Againe they reason from an inconuenience first on this wise If the scriptures must bee read in the vulgar tongue then translations must bee renewed in euery age for auncient words weare out of vse and this is inconuenient I answere what losse is it if translations be reuised and renewed in euery age for the whole translation needes no renuing but some words which happily are become obsolete and out of vse Againe an other euill which might follow this conclusion is this The Pope vnderstandeth not all vulgar tongues But the publique prayers must be celebrate in a language which the Pope knoweth Ergo. I answere it is not necessarie that prayers be in that tongue which the Pope knoweth This they proue * Vne concesso errore mille consequuntur because he is the vniuersall Bishop And this I deny also Wherefore there is no domage shal follow if publique prayers be contained in a language which the Pope knoweth not And thus far the 2. question The 3. question followeth whether it is lawfull for the lay people as they call them or the vulgar sort to read the holy scriptures We auouch that it is lawfull for euery one euen of the basest of the people to read the holy Scriptures For this point see Deut. 6. Chap. 11. c. and 17. c. Iosh 1. c. and 10. c. 5. Search the Scriptures saith the Lord Christ Acts. 17. the men of Berea searched the Scriptures and for this cause are commended by the holy Ghost Matth. 4. The example of Christ who resisted the Deuill with no other weapons but of the scripture teacheth vs that the scripture ministreth vnto vs such a furniture as euery man must be prouided of to withstand Sathan in his assaults against vs. Lastly this is prooued by the practise of the Church For wherefore were the scriptures in the old church translated into so many popular languages but that they might be read vnderstood of the people And this is our iudgement in few words What say the aduersaries Some yeares past they taught it was not lawfull at all for any of the common and lay people as they vsuallie tearme them to reade the holy Scriptures Afterwards when they saw how odious Vide Censuram Coloniensem this was they changed their minde and now forsooth they say it is lawful to read the scriptures but with conditiō if it be permitted permitted I say of whom They answer by the Pope his Bishops or inquisitors I demaund what of these only They answer not of these only but of them with the aduertisemēt of the parish Priest or confessor Well I vnderstand who be to permit the reading of the holy scripture now I aske to whom is this permitted They answer not to all indifferently but only to such as the parish Priest whom they call the Curate shall well discerne both by their confession and by their whole cariage of their life to be a true Catholick that is a stubborne or stiffe-necked Papist I see then to whom they yeeld thus far the reading of the scriptures I demand in the next place what translations be allowed them They answer they will not haue them to read all translations indifferently but such only as some Catholicks haue published such as at this day the English Rhemish translation of the New Testament is Thus far briefly of that permission which hath so decreed the condition of this libertie of reading the scriptures And this is their meaning according to the decree of Pius Quartus the Pope which decree is confirmed also by the councel of Trent commended by the Rhemists in the preface of their English translation And this is Bellarmines iudgment who differeth in words only a little from the former popish assertion but in matter and purpose is the same in effect for what difference is there if there be no permission at all to be thus permitted with such a condition as is aforeshewed And thus of the 3. question and as touching the controuersies which are moued at this day concerning holy scripture I remember not any that we haue left vntouched We haue therefore spoken of the word of God which is the word of both couenants as also of the sacred scripture which is a certaine meane wherby it pleased God to manifest his word and wil vnto men It resteth now that wespeake of sinne and of mans miserie CHAP. XXIIII Of sinne in generall THE common place of sin as also the former before handled is subalterne to the place or generall head of our calling For calling is the transferring of a man out of the state of sin What our calling is and miserie into the state of righteousnesse and happinesse Therefore we shall speake of sinne first in generall after we shall come vnto his kindes or partes The name of sin signifies a certaine thing compounded of his owne matter and forme The matter of sinne to speake thereof in the first place is a certaine being or thing that is and that being is not a substance but an accident and What sin is that is either a qualitie or action and this
imagination of mans heart be euill from his youth Ephes 2. 3. Fulfill the will of the flesh and of the minde And that the body is infected with this poison see Rom. 6. 12. Let not sinne raigne in your mortall body And that euery The body and all the members poisoned with originall sinne one of the members is infected and poisoned with the same sin is shewed v. 13. Neither giue your members as instruments of vnrighteousnes vnto sin Againe the very names of this sinne shew the subiect thereof or where it resteth As when it is called flesh concupiscence the law of the members the body of sin the body of death And thus farre of the subiect of originall sinne Now wee bee to come to the parts of it and because it is as a compound thing we are to consider first The materiall cause of originall sinne threefold what the matter thereof is next what the forme The matter of originall sin is threefold The first part of the matter thereof is that apostasie wherein we fell all away from God in the loines of Adam This we receiue from our mothers womb for we are al born Apostates backsliders frō God For that the first apostasie was not Adams only but did appertaine to vs al first reasō it selfe may sufciently conuince it for we were all as then in his loynes and as parcelles of the substance and nature of the first man and so we all fell in him and with him from the liuing God For this very cause Heb. 7. Leui is said before he was borne to pay tithes to Melchisedeck because he was then in the loynes of Abraham Abrahams fact was therefore Leui his fact also and of all his posterity which then were in his loynes Next this is testified by scripture as by name in that place which is Rom. 5. 12. In whom to wit Adam all men haue sinned That first Apostasie I grant is past and vanished away as euery action passeth away yet after a sort it is saide to continue still for albeit the fact be past yet the How the Apostasie of Adam continueth still guilt thereof remaineth still for euery man is borne guilty by nature of that first Apostasie The same is to bee said of euery other sinne Murther Adultery Theft c. For whatsoeuer it is it may be truly sayd to remaine still so long as the guilt remaineth which is consequent thereunto Wherefore euery man is guilty of that first defection and falling from God vntill this guilt be taken away by the bloud of a mediator And that we be such Apostates by nature the scripture testifieth Rom. 5. 15. By the offence of one many be dead Wherefore many must be guilty that one offence Ro. 5. 16. The fault came of one offence vnto condemnation And thus farre of the first part of originall sinne that is of the first backsliding and our falling away which we bring forth with vs from our mothers wombe into the world The second part followeth of originall sinne which is a certaine defect or a certaine want of originall iustice Second part of Originall sinne that is of that righteousnes or integrity wherein man was created according to the image and example of the righteousnesse which is in God the creator For he created man after his owne image wise iust holy For the Apostle to the Eph. 5. and Col. saith that in these respects man was like to God himselfe in his creation This want I speake of originall iustice is the first effect of that apostasie before shewed For that apostasie whereof we are al by nature guilty depriueth vs in our first birth euē in our very conception of that originall iustice and image of God This part of the matter of originall sinne very sense sheweth and many scriptures testifie of it I meane such as speake of sinne negatiuelie or priuatiuelie For Proofe of our want of original iustice by 1. sense 2. by scripture all such places shew plainelie what defect is in vs and what want of originall iustice Rom. 3. 23. All haue sinned and are depriued of the glory of God Ro. 7 18. I know that in me that is in my flesh dwelleth no good thing And a little after I find no meanes to performe that which is good Rom. 8. 7. The wisdome of the flesh is not subiect to the law of God neither indeed can be 1. Cor. 14. The naturall man perceiueth not the things of the spirit of God neither can he know the. 2. Cor. 3. 5. Not that we are sufficient of our selues to think any thing as of our selues Eph. 4. 18. Hauing their cogitation darkened and being strangers from the life of God And thus far of the 2. part of the matter of original sin to wit the want of originall iustice The third part followeth and this we say is an inclination The 3. part of the matter of originall sinne or quality contrary to that originall iustice and integritie before mentioned succeeding euen in place thereof This is that which they call our naturall corruption and it is the second effect of the apostasie of Adam in Paradice For that rebellion of our first parents first depriueth vs of originall iustice and of the image of God next in place there of by Gods iust iudgement it infecteth vs with a quality cleane contrary to that righteousnesse whereby we are made prone and apt to al euil This contratie qualitie or inclination vnto sin to be in vs very sense procues it with many testimonies of the holy Scripture all which speake of sinne affirmatiuely or that I may so speak positiuely Ro. 7. 7. I had not known concupiscence but that the law sayth thou shalt not couet Rom. 7. 23. I see another law in my members rebelling against the law of my mind Eph. 2. 3. Fulfilling the lusts of the flesh and of the minde Ad to these the places before cited Gen. 6. and 8. And thus farre of the third part of the matter of originall sin And here as touching the want of iustice and inclination vnto sinne which were two parts of the matter of originall sinne ye must be aduertised that there is no facultie A speciall note of the soule of man which is not infected with both these euils together We reckon as principall powers of the soule the minde or vnderstanding the will and the affections These two last the scripture often vnderstandeth them in the worde hart because the will and affections be seated in the hart The first defect then is in the mind and this is the want of light and knowledge here is also the want of holinesse that is of a quality wherewith our very knowledge and light must be affected and assuredly was affected with in the first creation The light of the minde or knowledge is twofold naturall A two fold light of the mind 1. VVant of naturall light and spirituall In the mind there is a defect
for it is deriued either by the soule or by the body of the parents or through their default It cannot bee said that the propagation of this sin is by the soule for the soule of the Father or Mother is not deriued by propagation to the children in whole or in part as is very euident wherfore this sin coms not by the soule of the parents But it may not vnfitly be said that there is some deriuation How sin is deriued from parents to their children of this sin by the body of the parents to the body and soule of the child begotten by them This propagation of sinne by the body of him which begetteth into the bodie of him which is begotten is easily discerned for the seede of the parents being in the child is corrupted infected with sin whence it followeth necessarily that the bodie which is begotten of such corrupt vncleane seede must also be corrupt and vncleane in like manner The propagation of sinne by the body of him which begetteth into the soule of him which is begotten is more hardly expressed yet I deliuer what seemes most How sin infefecteth the verie soule probable vnto me on this manner After that by the bodie of him which begetteth sinne is deriued into the bodie of him which is begotten now the body begotten being corrupt infected with sin this bodie I say infecteth and poisoneth the soule created euen then of God before and infused into it that very moment of time wherein it was created Here you demaund whether the soule were pure and cleane the time it was created and so Quest infused into the bodie and then afterwards so defiled by the contagion of the bodie I answer it is not like to bee so for that the soule is created infused and corrupted in Ans the very selfe same moment of time This corruption of the soule is partly by reason of the desertiō of God partly by reason of the contagion of the body whereinto it is infused for God the very same moment of time wherein he createth infuseth the soule in his iust iudgment forsakes it and giues it ouer to the body to bee so defiled with sinne wherefore this I auouch that the soule is created infused forsaken of God and defiled by the bodie the very same moment of time The manner of the propagation of this sinne which is said to be through the default of the parents followeth and this I expresse on this wise Adam by that his first offence did deriue as by a certaine conduit whatsoeuer corruption was in him to his posteritie for this cause the Apostle Rom. 5. 12. saith By one man to wit sinning sin entred into the world Here it may be demaunded whence proceedes this efficacie or power of that first sin to ingender as it were and to deriue sinne into all and euerie one of Adams progenie I answer this efficacie of that sinne is by reason of that word and couenant which God made with Adam in his creation as it were in these words If man wil stand and persist in that his innocencie which he had by creation he shall stand for his owne good and for his progenie but if he do not stand but fall away his fall shall turn The Couenant of God in the creation as to his owne dammage so to the hurt of his posteritie and whatsoeuer euill shall be tide him the same shall ensue to all his off-spring after him And this last way of the propagation of originall sinne pleaseth me best and ought to content all sober wits for that this is grounded on the authority and words of the Apostle And thus far our iudgement concerning originall sinne Now let vs briefly see what the old hereticks and late aduersaries of Gods truth say concerning this sinne First The opinion of the heretikes cōcerning originall sinne heere wee be to meete with the heresie of Pelagius the Monke and Caelestius his Disciple which said there was no originall sinne that Adam by his fall did hurt himselfe only and not his posteritie excepting onely by his example They said his posteritie sinned not by propagation of his sinne but by imitation of their father Adams preuarication When it was obiected against them that young infants died which could not be but that they are infected with originall sinne They answered that Adam himselfe also had died by the law of nature albeit he had not sinned And this was the Pelagians principall argument against The Pelagians argument against originall sinne originall sinne If sinne be by propagation then it must needs be deriued to the posteritie by the soule or by the body but not by the soule for that it is not by traduction and it is not by the bodie because it is void of reason neither can sinne be said to bee first and properly seated in it and not by both vnited because it is not by the parts therefore there is no originall sinne at all The answere is easie of that which hath beene before set downe in this chap touching the forme or manner of the propagation of this sinne First their proposition Answer doth not number all the formes meanes of the propation of this sinne for there is besides those meanes a deriuation of sinne which is through the default of the parents Next the Assumption is false for albeit there be no propagation of sinne by the soule yet it may well bee by the bodie as is afore shewed And thus farre of Pelagius and Caelestius heresie Next the Schoole-men had diuers opinions of originall Schoolemens opinion of original sinne sinne for some said that originall sinne consisted only in the guilt of Adams apostasy others said it was but the want of original iustice But Peter Lombard reiecting these opinions auoucheth it to be also a positiue euill qualitie contrarie to that first originall iustice Albertus Pigghius Ambrosius Catharinus said that it was nothing els but that first transgression of Adam And out of this conclusion they drew forth three other opinions the first was this Originall sinne is one and the selfe same onely Three grosse opinions of papists concerning originall sin in all men 2. This sin in Adam was reall and actually his but it is ours only by imputation the third that infants in verity haue nothing in them that hath any appearance of sinne for they said that guiltinesse want of iustice and the spots of nature and such like things seeme rather to be punishments then faults if ye speake not happily improperly as when ye apply the name of the cause to the effect Bellarmine following all these first blames Lombards conclusion concerning his positiue qualitie and next Bellarm. obiect against Lumbard Answer condemnes Pigghius assertion as hereticall One of his principall arguments against Lombard is this God is either the cause of that positiue quality or not the cause if the cause then is he the cause of
cause an enmitie betwixt vs and God but dooth a little staine iustice which they place in charitie and they say it A popish veniall sinne spots it a little wherefore this sinne say they is soone pardoned and expiate with a light punishment as in this life with the repetition of the Lords prayer the smiting of the breast satisfactiō or penance imposed by the priest or which men do of thēselues voluntarily vndergo After this life all venial sinnes be expiat in purgatory if they be not pardoned in this life by the meanes before expressed They say veniall sinne is twofold the first veniall sin is so called because it is so by nature and for the substance Venial sin 2. of it as an idle word or immoderate laughter The next veniall sinne they say is that which is not so by nature but for some imperfection for that sin by nature is mortall but because it is imperfect for the measure or quantity of the euill therefore it is veniall This imperfection say they is twofold for this imperfection is either by reason of the will as when there is not a full consent of the will vnto a secret motion of concupiscense In this kind of venial sinne they reckon all euil secret motions which stirre in the affection before the mind can think of them and which get not any full consent of the will as the motions of lust of anger of enuie c. Oragaine there is an imperfection in respect of the matter of the sinne to wit when the matter is so small and light that it makes the sin veniall as for example if a man steale a half-peny or some such trifle wherby the neighbour is little or nothing touched and charity is not violate And they go about to proue their opinion concerning veniall sinne by diuers kindes of arguments First by testimonies of the scripture and of the Church next by reasons of their owne in refutation of which arguments my Popish arguments for veniall sinne meaning is not to insist For veniall sinne they cite Mat. 12. 32. Whosoeuer shall speake against the holy Ghost it shall not be forgiuen him neither in this world nor in the world to come Therefore say they there is a kinde of sinne which shal be pardoned after this life and the same is venial sin which is purged with the fire of purgatory But let Mark chap. 3 29. bee the interpreter of this phrase which Mathew hath in this place Whosoeuer saith he shall blaspheme against the holy Ghost shal neuer haue forgiuenes but is culpable or guilty of eternall damnation Therefore where Mathew saith neither is this life nor in the life to come it is the same as if he said It shall neuer be forgiuen him They bring also the place which is Mat. 5. 22. Whosoeuer is angry with his brother vnaduisedly shal be culpable of iudgment and whosoeuer saith vnto his brother Raca shal be worthy to be punished by the Councel and whosoeuer shal say foole shal be worthy to be punished with hell fire There are here 3. kinds of sins say they of which he adiudgeth one kinde only worthy of hell fire wherefore the two former are to be expiat with some light punishment and therfore be veniall sinnes I answere this place teacheth vs that there is an inequality first of sinnes next of punishments and those also spirituall and infernall which Christ expresseth here by an allusion to ciuill and politique penalties which were vnequall They reason also on this wise No man say they will denie that one sin is lesser then another by nature Therefore Popish reasons for veniall sin is not the lesser sinne veniall by nature I answer it followeth not for that the least sinne by nature meriteth eternall death and eternall punishment albeit not the greatest punishment For we deuie not the inequalitie of the paines of the damned Next say they is not one sin lesse then another in quantity And therefore is it not veniall in respect of the imperfection thereof I answer it followeth not for euery sin howsoeuer imperfect meriteth eternal death or if it be venial it is not for the imperfectiō of it but for Christs sake and his satisfaction for it Thirdly they say is not that sin veniall which doth not destroy or ouerthrow iustice charity or inherent grace But there are some sinnes which doe not ouerthrow or extinguish iustice Ergo there be some venial sinnes The assumption is proued The iust man fals 7. times in the day and riseth againe Behold here one sinneth and yet ceaseth not to be iust I answer The proposition is false for that very sinne which doth not extinguish the grace of Christ and inherent holines that very sinne by it owne nature is mortall And in that it is pardonable and doth not abolish holines that is not to be imputed to the sin it self but to the free mercy of God in Iesus Christ CHAP. XXVIII The controuersie concerning the sinne against the holy Ghost THE aduersaries say there be 6. kindes of this sinne The first sinne is presumption when a The Papists say there be six kinds of the sinne against the holy Ghost man presumeth ouermuch of the grace of God and of faith in the meane while denying his faith by his works This is the man whom Iames taxeth in his Epistle Chap. 2. vers 14. and after Thesecond is desperation contrary to presumption this was Cain and Iudas sin The third is to impugne the knowne truth hereto belongs the blasphemie against the holy 3 Ghost this was the sinne of the Pharasies Matth. 12. The fourth is to enuy or to repine at the graces of God in our 4 brethren this was the sin of the Iewes which did repine and grieue at the grace of God giuen the Gentiles The fift is obstinacy when as a man shal persist in a known sin with an obstinate mind This was Pharaohs sinne and 6 the obstinate Iewes The sixt is finall impenitency when as any shall die in contempt of the sacrament of penance and of any satisfaction imposed vpon him by Ecclesiasticall order Of this they vnderstand that place 1. Ioh. 5. 16. There is a sin vnto death I do not say that ye should pray for him They say a man sins against the holy Ghost al these waies and that all these sins be inexpiable and that these sins are called irremissible because they bee seldome and hardly forgiuen as men seldome and hardly repent them of these sins But the last which is finall impenitency they thinke that onely is properly sayde to be impardonable because it is neither forgiuen in this life nor after this life And this is their iudgment of the sin against the holy Ghost But we auouch that the scripture doth teach vs there is but one sinne only against the holy Ghost Matth 12. 32. Mark 3. 29. Luke 12. 10. called the blasphemy against the holy Ghost Ye haue a description
said to be resident in them as to sanctifie them and to stir them vp vnto good and as a Ladie to gouerne them Whereupon it is said After that by faith he had purified their harts Now that faith belongs to the mind it is apparant by those titles which are giuē to faith euery where in the Scripture as whē it is called knowledge vnderstanding sight as whē it is said We see now in a glasse And that it is in the will it is euident by that which is said Ro. 10. 10. For with the heart man beleeueth vnto righteousnesse And Eph. 3. 17. that Christ may dwell in your hearts by faith for the seate of the will is attributed to the heart Furthermore the names whereby faith is termed in the Scripture doe sufficiently conuince that the seat of it is not only in the mind but also in the will and heart as when it is called an apprehension and when it is termed a certaine embracing and such like names which signifie the office of the heart and will Thus farre of the subiect of faith Now let vs come neerer to the nature thereof and to the parts of the nature of it The first part of faith is the knowledge or vnderstanding of the mind whereby the mind doth plainly vnderstand some sentence or proposition of the Gospell and by name that proposition which is in the syllogisme of the Gospell which we alleaged before for the proposition of that syllogisme is as it were an abridgment of the whole Gospell From this part as the principall namely knowledge faith is named euerie where in the Scriptures The second part of faith is the iudgment or as it is commonly called the assent of the same mind Of this iudgement the scripture speaketh euery where as 1. Cor. Parts of faith 2. 15. The spirituall man iudgeth all things 1. Ioh. 4. 1. Trie the spirits whether they be of God This iudgement is twofold the first of truth the second of goodnes The iudgment Iudgment twofold of truth is when the mind assenteth to the proposition of the Gospell that it is true of this iudgement see Ioh. 3. 33. He that receiueth his testimonie hath sealed that God is true 1. Tim. 1. 15. This is a faithfull saying and worthie by all meanes to be receiued c. To conclude this iudgment of truth is gathered out of all places of Scripture wherein there is mention made of the truth of Gods word The iudgement of goodnesse is when the mind assenteth to that thing which is in the proposition of the Gospell that it is good and therefore to be followed For it must be knowne that all the propositions of the Gospell The sayings of the Gospel be practicall be practical as they say in the naked speculation and contemplation of which none must set vp his rest but they are to be drawne out into the manners and life euerie day Of this iudgement of goodnesse ye haue that Rom. 7. 16. I consent to the law that it is good 1. Cor. 1. 18. The preaching of the crosse is to vs which are saued the power of God And in the same chap. vers 24. We preach Christ to them which are called the power and wisedome of God And thus much concerning the twofold iudgment which as we haue said must be of the generall proposition of that Euangelicall Syllogisme of both which this last of all is to be held that it is not only general but also speciall whereby I do iudge that those things which are spoken in the Gospell are true of me and good to me For as we said before those things which are published in the gospell are to be vnderstood to be spoken specially of mee and of thee And this special iudgement is properly that which is called * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full assurance After this followes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confidence which belongs to the heart and will whereof we will speake in the next place There followeth therefore in the third place the choice or hold-taking of the will which is when any one doth with his will or heart peculiarly apply to himselfe that The third point of faith which he hath iudged first true then good not onely in generall but also in speciall This apprehension or application is in the Assumption or conclusion of that syllogisme of the Gospell alleaged before by vs. For after that the mind hath seene and iudged the proposition of that syllogisme then the will of euery one doth particularly apply vnto himselfe in the assumption and conclusion those good things which that generall Proposition did concerne Of this apprehension ye haue 1. Tim. 6. 12. Lay The apprehension of faith hold on eternall life Phil. 3. 12. I follow if I also may apprehend it 1. Tim. 1. 15. This is faithfull saying and worthie by all meanes to be embraced by vs. To conclude this third part of faith is to be vnderstood in all those titles wherby the choise of the will is signified in the Scripture From this part faith is termed a speciall confidence or trust for the nature of faith is chiefly seene in it These things thus declared it will be easie to gather a definition of faith For Faith in Christ with all his benefits Faith defined as he is offered in the word and Sacraments is first aknowledge of the mind then an apprehension of the will or heart In this definition we haue first the obiect of faith then the subiect of it thirdly the parts Vnder the knowledge of the mind I vnderstand also the iudgement or assent of the mind and that twofold whereof we haue spoken afore It is to be knowne that faith thus defined by vs is improperly taken for the function and worke of faith seeing faith is properly an infused habit as they call it or an holy qualitie first of the mind then of the will or heart Now this quality in the mind what is it els but that light of which the Scripture speakes euery where Ye were once darknes but now ye are light in the Lord Ephes 5. 8. The eyes of your minde being opened that ye may know what Faith a light is that hope of his calling Ephes 1. 18. God which commanded that the light should shine out of darknes is he which hath shined in your hearts to giue the light of the knowledge of the glorie of God in the face of Iesus Christ 2. Cor. 4. 6. But God hath renealed those things vnto vs by his Spirit for the Spirit searcheth all things euen the deepe things of God 1. Cor. 2. 10. And this light ofy e mind which is the first part of faith seemeth to be not onely a restoring of that natural light which was impaired in Adams fall but also a certaine supernatural light put into the mind by the Spirit of Christ to this end that the mind might behold and see those things which excell