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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

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

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 Apod●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 th● last both vnto it and vs. The first meane is the Plainenesse for the doctrine of a darke and doubtfu● matter neyther ought to be delivered nor can be learned forasmuch as ever● Instruction whether it bee by the o●der of Nature or Doctrine is begu● from thinges more known but whereas there is one thing better known in respect of it owne Nature and anothe● in respect of vs wee consider the plai●nesse of the Scripture both wayes bo●● 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 ●●w and the Gospell wherein as in ●e partes they are contayned m Deu. 30 11. 2. Cor. 4.3 if the ●ceeding great consent of all matters ●d wordes if lastly you respect the ●ory of God the Principall n Prou. 6.21 Effect of ●em from the vnderstanding of Doc●ne and Salvation which is offered vn●o vs in the holy Scriptures it must ●edes be that it is in it selfe most per●ect o Ioh. 20 31. The Manner or Stile of delivering ●he matters is most applyable both 〈◊〉 the thinges themselues of which ●here is speech made and to those per●ons for the instructing of whome the ●cripture was delivered yeelding an ●xceeding great playnenesse both in words as also in sense and signification In Wordes for the Phrases which are proper doe shine in the pro●riety of Wordes and those which are Figuratiue are perspicuous lights of a holy speech In Sense which of it selfe ●s one onely as being that which the ●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 Argumentativā Figuratiue Divinity is not fitte for reasoning or disputation yet it may diue●sly be applyed to the vse of the Hearers q Per Anagogas Allegorias Tropologias by Mysticall Allegoricall and M●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 a●● also two reasons the one of absolu● necessity because indeed the Scripture is the onely meanes and Instrument o● Faith for whereas knowledge Asse●● and full assurance are the first beginnings and degrees of Faith these thre● 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 h● 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 bu● onely in their owne kinde because indeed in their owne science they haue no other Former but there ought not to bee any other Former Principles of Divinity neyther in it selfe nor out of it selfe to wit neyther any Principle of being nor any principle of knowing For there are two Principles the one of the thing the other of knowledge those out of which other things are produced these on which the knowledge of other thinges doe depend both these a Analogi●e proportionably are of vs to bee considered in Divinity for the true exposition of the word intimateth vnto vs those two beginnings to wit God and the Word God is the Principle of being and the first cause of Divinity from which both the end of Divinity and the means vnto his end doe spring the Word is the principle of knowing by which the end of Divinity and the meanes vnto it may be knowne Both the principles are immediatly 〈◊〉 the first God is a Principle immediately first because nothing was be●●h●● the word is a principle im●ediately first because nothing was ●poken before it which two though ●hey goe together in dignity and office of beginning yet in the course of order in the manner of doing and in ●he producing of the effect they are distinguished and are mutually each to other subordinate for God first mediately speaketh vnto vs in the worde then the Worde mediately bringeth vs vnto the knowledge of God which knowledge sith it is entended to be the principall and proper subiect of whole Divinity the meane thereunto subordinate which wee called the Word ought first to be knowne Of the Word of GOD. The parte confirming CHAP. II. THe Primary Principle of Divinity for dignity is God but for the order of better knowledge the word● is the first The word we vnderstand 1. En●●tiatiue or which is vttered whereby God hath communicated with man eyther specially through Revelation by Oracles visions or dreames or generally through a liuely tradition o● doctrine from hand to hand or through a more excellent manner by the Scripture The same wee thus define It is at holy Instrument concerning the truth necessary a Rom. 15 4. 1 Tim 4. ● Ioh. 5.35 to salvation faithfully and perfectly written in the Canonicall b Rom. 1. 2 Pet. 1.19 2 Pet. 3.15 16. bookes by the Prophets and Apostles c 2. Tim. 3 16. as the Secretaries of God for the healthfull instruction of the Church d 2. Pet. 1 22. Psal 1 19.1 1. Tim. 4 13 16. Wee call it an Instrument both in respect of the Covenant whereof God would haue an Instrument to be made and by a renued contract publikely to be registred as also in relation to another thing as in the proper vse and office thereof because the holy Scripture is not for it selfe but as the manner of ●struments is for another thing the ●hority perfection perspicuousnes ●d vse of this Instrument shall be made ●dent by a Methodicall e Analyst resolution the causes The Cause Efficient of the Scripture God f 2 Tim. 3.16 2 Pet. 1.21 the Father in the sonne by the ●rit for the same hath the Father layed ●en to the Church by the word Enun●tiue and by the workes of grace ●wer generally and specially ordina●y and extraordinarily g Heb. 11. the Sonne ●th both wayes confirmed it in the ●ew Testament h Heb. 1.2 the holy Ghost sea●th the same in the hearts of the faith●ll by the word inwardly testifying or 〈◊〉 an inward Testimony i Esa 59.21 Ioh. 14.26 the Scrip●re then is diuine by originall and by ●e things thereof both Essentiall and ●aturall as also assumed By Originall because every know●dge of truth is from the first truth ●hereof the Scripture is an instrumen●ll badge and as it were a shapened ●mage hence it is that God both ●mmediately with his own finger wrote the Decalogue in Tables and k Exod. 34 27. mediately by servants as his l Actua●ios Ta●ula●ios Notaries and publicke pennemen commaunded that whole m Systema compacted body of holy scripture with every part thereof to bee written n 2. Tim. 3.16 Insitis Adsitis The scripture also is divine for the matters both put therein and put thereto for both the Essentiall parts thereof are divine in matter and forme and the end divine also as hereafter shall bee declared yea and the apparant signification and demonstration of the Spirite and presence of God very antiquity the invincible force of the truth and many other pointes doe witnesse the same to be divine now it must needes bee that the Scripture which hath God to be the author hath also divine authority Further this authority is two wayes considered first in it selfe secondly in respect of vs the authority of the Scripture in it selfe is divine if we consider the cause subiect and certainty of doctrine The Cause because the authority of the Scripture is as great as that of the holy Ghost o. 1 Ioh. 1 9. who endited both the matter and words thereof and whose Prophets and Apostles were onely the Amanuenses pennemen p Ioh. 14.16 The Subiect for whereas there is wont to be a double respect of testimonies concerning the authority of a thing one from the power or efficacy of him that witnesseth the other from the Nature and property of the Instrument the Scripture in respect of the thinges whereof it is the Instrument hath an exceeding great and infallible authority q Heb. 4 12. The certainty of doctrine which the Scripture hath from God by Vertue Verity and Complement by Vertue because he hath confirmed the same both at all times with his spirit and at convenient tyme with his workes of grace and power r 1. Thes 1.5 by Verity because it contayneth the whole truth communicable in it selfe both alone and perfectly ſ 2 Pet. 1.19 By Complement because as in substance so also in event all thinges are most certaine and most true in the Scripture t Mat. 24 35. Now in respect of vs or vnto vs the authority of the Scripture is divine by the testimony of God both particular and generall Particular because God hath both publikely testified that soveraigne Authority by ordinary and extraordinary meanes and privately sealed it by his everlasting spirite in the conscience of the godly u Ioh. 1.37 5.6 Generall because first God vsed the vndoubted Ministery of his servants as fi●te

o● the Gospell ſ Esai 59.21 Ier. 31.31 of which promise there would be no accomplishment vnlesse the holy Scriptures which exhibite ●●to vs the summe of the Law and that ●●ctrine were evidently playne in all ●●nges which are necessary vnto sal●●tion but as there are degrees and ●●pediments from the flesh of the fee●●●g of this faith and promise so are ●ere of this playnenesse in the regene●te whence it is that neyther all ●ings are cleare perspicuous to each ●●rson alike nor each thing to all per●●ns equally yet to all and singular per●●ns sufficiently vnto saluation accor●ing to the measure of Fayth and di●●ne illumination The second meane of Instruction is ●●e Reading of the holy Scripture ●hich is necessary to all and singular ●odly men First for the precept se●ondly for our salvation thirdly for ●e edification of others the conside●ation of the precept is declared in the ●criptures two wayes expressiuely t Ioh. 1.39 A●alogically and by consequence be●ause in the Scripture God speaketh vnto all therefore by the same ●ight the doctrine of the Scripture is common vnto all also the end of th● Scripture is to be the power vnto salvation to every one that beleeveth with many other arguments which from the force of Consequēce may be drawn but whreas the point of our Salvation i● perfectly expressed in the scripture the cōmon Edification of others commendeth vnto vs the reading of the scripture as the study diligence duty of attayning the same for sith we are bound to instruct others as in life so also in doctrine wee needes must learne those thinges in which we haue a rule both in life and doctrine written down most perfectly The third meane is Interpretation whether it bee of publicke or private authority the first beginning whereof is the holy Spirite the manner is the truth the rule is the Scripture the vse is Charity now the meanes which are Principall are a continuall collation of the holy Scripture with Scripture the consideration of the Essentiall pointes of a place that is both of the intention of the Speaker and of the nature of the Word spoken The Analogy of Fayth that all thinges bee expounded according to the truth of the Principles 〈…〉 in Divinity but those which are secondary are these the practise of the Church the decrees of the founder Councels and the expositions of the Fathers to all which so farre place is to be given as they consent with the Scripture and Analogy of Fayth OF THE WORD OF GOD The Part Confuting COncerning the truth of the Scripture we haue already spoken in an explication of the Definition by causes a Analytica by way of resolution now for the truth thereof wee will briefly speake against the obiections by an Appendix or Addition of generall solutions and distinctions following the order and methode of the Causes already declared DISTINCTIONS FOR THE Authority of the Scripture against COSTERVS Ench. Lib. 2. Cap. 2. I. There is a double consideration of the Church and the Scripture the one common in respect of the Author the other singular in respect of the Authority which the Author hath put into them God is the Author of both whether mediately or immediately but the Authority from God is diverse that of the Scripture is principall and formall but the other of the Church is secondary and ministeriall II. THe Scripture is two wayes considered eyther according to the substance of the Word principally or according to the manner of Writing Secondarily in that the Scripture is more ancient then the Church as by which the Church was begotten or generated III. SOme thinges are required for the confirmation of a thing absolutely and of it selfe and some by accident and for another thing if the Scripture neede any confirmation of the Church it needeth the same by accident not of it selfe and therefore the confirmation of the Church belongeth not to the Cause Efficient but Ministeriall IIII. IN causes coordinate those which are inferior and latter cannot obtaine the force and faculty of others which are the former Now every Authority of the Church is subordinate yet the vse of both is very great of the Scripture as the meane principal to beleeue of the Church as the meane outward and ministeriall V THere is one corruption of wordes and certaine particular places through the blemish where of the principall parts cannot bee corrupted and there is an other corruption of the essentiall partes of the Scripture the former if any hath happened vnto the Scripture for the latter we vtterly deny is not the corruption of the Scripture but was caused eyther by the naughtinesse of some other or through the infirmity of the church or through the particular ignorance of them that were of the houshold The places of Scripture which COSTERVS wresteth are these Iohn 14.16 I answere that is badly transferred to the church generally which is spoken of the Apostles particularly for the testimony of these is immediate blamelesse and extraordinary but of it mediate weake and ordinary Luke 10.16 I answere that which was spoken concerning the office of the Church in respect of Ecclesiastical censure and discipline is not to be restrayned vnto the office of the same in respect of doctrine 1 Timoth. 3.15 I Answere the prayses which in the Scripture are given to the Church declare the Ministery and not the authority of the same as beeing that church which should keepe the b Depositū pledge of the truth committed vnto it as the house of God should set it foorth as a pillar whereon it hangeth and in that pillar should keepe it vnmoueable as the ground therof Basis Distinctions for the Canon against Bellarmine 1. Tom. Lib. 1. Cap. 7. vnto the 16. THe Obiections which are wont to bee brought against the Canon are eyther those which are alleadged against all the bookes of the Canon generally or against every one particularly of all these the solutions are generall I. The Councels which haue their Canons concerning the canonicall and Apocryphal Bookes are eyther ancient or latter the ancient are eyther c Oeconomica generall the credite of which is the worthier such is that of Laodicea celebrated in the three hundred yeare after Christs birth which with vs acknowledgeth the selfe same Canon or Provinciall as that third of Carthage celebrated in the yeare fower hundreth having no authority not onely because it is particular but also because it is convinced of error by the former generall of Laodicea Againe the latter are that of Florence and of Trent of which there is no authority but because they are too late as also because they are papish and tyrannicall II. T Hese tearmes or Epithetes holy Divine and Canonicall are so called eyther properly in very deede and according to the truth or by a certaine similitude that is from the opinion and ordinance of men according to a certaine resemblance and in both significations

holinesse eyther of both wayes the iudiciall or law signification remayneth 1. Cor. 6.11 Answ First there is a fallacy of conioyning for these three are not ioyned together as if they were b Synonyma of one signification but as subordinate and opposite to the three-folde accusation going before for to those corruptions whereof hee treated he opposeth washing to defiling or vnrighteousnesse fornication covetousnesse hee opposeth Sanctification but to Guilt which hee expresseth in these wordes They shall not inherite the kingdome of God hee opposeth Iustification Secondly hee treateth of Iustification which is made in the name of Christ and not of that which is by a certaine infusion or inherent righteousnesse In defence of the Efficient Cause of Passiue Iustification or the Instrumentall Cause of the Actiue against Bellarmine from the 13. Chap. lib. 1. De Iustificatione to the 19. THat Faith alone doth not iustifie Bellarmine proveth by fiue Arguments First is That the Fathers and Scriptures doe attribute the power of Iustifying not onely to Faith but also to other vertues Chap. 13. Distinctions according to the rancke of his Arguments I. FAITH in the Scriptures and with the Fathers is wont two wayes to be considered one way properly according to the Nature of Faith simply the other may figuratiuely that is by a h Metaleptice transumption correlatiuely whereby faith apprehendeth her obiect after the first manner Faith is sayde not to be alone after the latter it is sayde alone to iustifie II. Iustification which is the actiō of faith is considered two wayes eyther generally for that whole missery of our reconciliation with God or particularly for the principall and speciall part thereof which consisteth in the application and imputation of Christes righteousnesse The ground of the one is Generall the Instrument of the other is particular III FAith is considered one way in the person of him that is iustified another way in iustification it selfe another way in the effect of Iustification In the person of him that is iustified it is the roote and beginning of all vertues In the act of Iustification it is the instrument in the effect it is the dore of life the gate and way into life IIII. THe feare of the Lord in the Scriptures and with the Fathers is taken aequivocally for it signifieth eyther the fore-goer or antecedent of Faith or faith it selfe or the consequent of Faith the Antecedent of Faith because feare is the first degree of faith vnto Iustification First not in time but in order of nature Faith it selfe because the feare of God in Scriptures very often signifieth the whole worship of God knowledge and trust that is Faith it selfe The consequent of Faith because the feare of God or that desire to avoyde sinnes and to performe righteousnesse followeth faith as the fruite the good tree Now whatsoever things are attributed to the feare of God by the Fathers or in the Scripture they are attributed eyther in the second signification by a Synecdoche or in the third by a Metonymy V. THe Word Hope is sometimes taken for trust it selfe according as the same Verbe signifyeth sometime to trust sometime to hope In which signification it is taken of the Fathers and in the Scripture in the places cited by Bellarmine sometimes it is taken oppositely so that faith is of things past and present hope onely of things to come VI. TRue loue which in this world can never be perfect is neyther in time not nature before Iustification seeing that it beeing as it were the effect by issuing forth followeth faith as the neerest cause neyther doe the places of Scripture which are alleadged point out the cause of the remission of sinnes or of Iustification but the Adiunct and the necessary consequent thereof VII THere is a two-fold repentance propounded in the Scriptures a true and an hypocriticall Faith defineth and limitteth the true but the want of faith the hypocriticall and therefore those things which are attributed in the scriptures and by the Fathers to the true repentance they are attributed not in respect of it selfe simply but in respect of faith d Secundū quid after a sort Adde further that by a frequent and vsuall Metonymy in the Scripture that is attributed to the Effect which is proper to the cause VIII THe Purpose and desire truely to receaue the Sacrament as also a purpose and desire of a new life and obedience are excluded from Iustification but not from the person justified for the cause of Iustification is one thing the quality of the person justified is an other thing neyther are the effectes to be confounded with the causes or the causes with their effects The second Argument If Faith cannot be seperated from loue other vertues then it alone cannot Iustifie Cap. 14.15 DISTINCTIONS I. IT is one thing to treate of Faith as it is considered absolutely as a quality but another thing as it is considered relatiuely as an Organ and Instrument being absolutely considered it cannot be separated from good works but considered relatiuely it justifieth without workes because it alone is the Instrument of Iustification and not workes so it is never alone yet it alone worketh in the worke of Iustification II. ANd yet it followeth not that faith justifieth with vices as it justifieth without workes because Faith onely is cōsidered exclusiuely without works as it iustifieth Quae iustificans est and not what it is iustifying III. WHerefore that third point also is in cōsequent that faith if it be alone shall also alone iustifie vs because as Iustification is never separated from faith so neyther is faith from workes As also that is an Inconsequent if the eye alone seeth therefore it shall see although it bee alone IIII. BVt that which the Adversary proveth that true faith may in very deed bee separated from loue and other vertues leaneth vpon no ground and first as touching the places in Iohn 15. there is speech of faith historicall in 1. Cor. 13. Of faith of miracles In Iames 2. Of faith temporall or hypocriticall Secondly as touching the argument taken from the state of the Church hee playeth with the doubtfull signification in the word Faithfull who in the places now cited are so called for the outward profession of faith and the communion of the Churches and not according to the inward truth and formall manner of faith and the Church Thirdly as touching the argument taken from the proper manner of faith and loue it leaneth both vpon a false consequent and a false supposition for this is a false consequent in that albeit there bee two vertues yet they may mutually be separated the one from the other This also is a false supposition in that loue springeth not necessarily from faith for God hath given Faith as the mother begetter of loue Fourthly as touching the absurdity there is none for Iustification shall not therefore depend vpon workes because it is not without