Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	good_a	justification_n	justify_v	3,020	5	8.4033	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10250	Propositions and principles of diuinitie propounded and disputed in the vniuersitie of Geneua, by certaine students of diuinitie there, vnder M. Theod. Beza, and M. Anthonie Faius ... Wherein is contained a methodicall summarie, or epitome of the common places of diuinitie. Translated out of Latine into English, to the end that the causes, both of the present dangers of that Church, and also of the troubles of those that are hardlie dealt vvith els-vvhere, may appeare in the English tongue.; Theses theologicae. English	Bèze, Théodore de, 1519-1605.; La Faye, Antoine de, 1540-1615. aut; Penry, John, 1559-1593.	1591 (1591)	STC 2053; ESTC S101754	189,778	296

vnderstanding and will are renued vnto true holines of life 8 These being renued by faith powred into vs though all the time of our being heere we doe but in a sort vnderstand and will the thinges that are of God yet neuerthelesse our workes which belong vnto Gods seruice are fauourablie accepted by his Majestie as proceeding from Christ liuing and working in vs by the holy Ghost 9 In this respect then we make this difference between Philosophicall and Christian vertues that the former proceeding from a minde not yet regenerated are no other then filthie and impure in the presence of God whereas the latter on the other side doe of fauour please God and are in mercie crowned by him because hee looketh vppon them as fruits of faith flowing from Christ who is the Authour of all our purity and holines 10 Out of these thinges which haue bene spoken may be vnderstood not onely al the parts of our sanctification but euen the causes which concurre for the making vppe thereof may bee so easilie gathered as it may be well perceaued that we put the holy Ghost for the efficient fayth for the instrumentall the force and efficacie of that essentiall holines which is in Christ for the materiall the renuing of our whole minde from impure vnto pure and vpright qualities for the formall and the worshippe of God tending vnto his honor and the loue of our neighbour according vnto the prescript rule of the first and second Table for the finall cause thereof 11 Whence it apeareth that the Libertins who loath the practise of good workes are not to be reckoned vp amongest the number of true Christians seeing they neglect the chiefe end of a Christian life It appeareth also that the PELAGYANS and the halfe PELLAGIANS the PAPISTS are to bee detested because the former of them doe affirme that we are sanctified by nature onely the latter partly by nature and partly by grace Defended by FRANCES P●FAYRIVS of Bearne PRINCIPLES CONCERNING THE IVSTIFICATION OF SINFVLL MAN IN THE PRESENCE OF GOD. XXVI 1 IN asmuch as our whole saluation consisteth in our justification before GOD it is needfull that wee maintaine the true doctrine thereof against al the corruptions of the same if so bee that wee will obtaine saluation 2 This justification then is when God doth attribute the sanctification of his Sonne Iesus Christ performed for mankind vnto those that beleeue in him 3 For whereas God is exceedinglie merciful and excedinglie just his mercie indeed did desire the redemption of man but his justice demaunded an absolute and euery way a perfect satisfaction for the same 4 To the end therfore that the Lord might bestow his mercie vpon vs it was needful that his justice should be satisfied 5 Now the most seuere justice of God could not be satisfied either by him who should be onely man because no Creature no not the Angels themselues can so sustaine the waight of Gods anger as they may be deliuered therfrom much lesse deliuer others or yet by him who shuld be onelie God because the Deitie cannot bee subject vnto any sufferings 6 Therefore God the Father mooued by his vnspeakeable mercie would haue that onelie Sonne of his Coessentiall and Coaeternal with him as he had promised vnto the Fathers when Sin first entered into the world at the time appointed to become true man who as beeing true God and true man without any confusion of the two natures might reconcile men with God 7 Of the justice of this Mediatour the which justice is laied against those thinges that make vs guiltie of Gods wrath there are three parts The one is the penalty sustained for the satisfaction of all our sinnes which hee discharged to the verie vttermost farthing The other is the absolute fulfilling of the whole lawe of GOD thereby couering our whole guiltines both that which wee haue by our originall blemishe or by sinning sinne and also by the sins that ar the most bitter fruits of that root The third is the repairing of our humaine nature in that most perfect humanitie which Christ tooke vpon him whereby all our corruptions and staines are blotted out 8 The righteousnes of Christ profiteth vs nothing vnlesse it be made ours 9 Now it becommeth ours not by any infusion either Essentiall as OSIANDER dreamed or qualitatiue as the jangling Sophisters doe auouch but by a spirituall apprehension or applying of Christ effected in our mindes after the which followeth the free imputation of that threefold righteousnes which is inhaerent in the man Christ onely as in the subject 10 Of this spirituall and most effectuall apprehension and application the only inward instrument is true faith which is that full assurance whereby euery one that beleeueth doth imbrace particularlie the righteousnes of christ offered as appertaining vnto them 11 This faith is in noe wise of our selues but from the meare grace of God the holie Ghost mercifully creating the same in the vnderstanding and the harte of the elect that is being the cause that after they haue heard and vnderstood the worde of the Gospell they doe trulie beleeue although not perfectlie whoe also doth afterwarde seale vp and nourishe this gift in them as they doe learne more and more by the dailie hearing and meditation of the word of the said Gospell and as the Sacraments annexed vnto the worde doe most effectuallie witnesse vnto them 12 Now as the same Christ doth reconcile them vnto his father and purchase vnto them the title of the heauenlie inheritance who being freelie made partakers of that three-folde righteousnes doe lay hold vpon him by faith euen so doth hee sanctifie them by his Spirite abollishing the olde man in them by a little and a little both kindling a new light in their vnderstanding and also sturring vp holie motions in their wils to the end that strongly resisting with all their might the reliques of the old man they shuld beginn both to will and to doe that which is good 13 That newe qualitie then called inhaerent righteousnes and regeneration testified by good workes is a necessarie effect of true faith whence it is to bee gathered that good workes are by no meanes the causes but onelie the witnesses of that imputed justification whereby alone trobled consciences are at rest for they are no otherwise to be considered then as things that necessarilie followe the beleeuers being alreadie justified in Christ 14 Therefore we are said to be justified by faith onelie without any works not that true faith is at any time alone or destitute of good works but in asmuch as workes how good so euer they be do not concurre or availe to the obtaining of the righteousnes of Christ 15 The square and only rule of these good works according to the which they are to be directed most diligently to be waied is the wil of God laied open to vs in the law 16 Now althogh that they who are after this maner reconciled vnto God

and knowen onely vnto God which we may call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His vnchangeable purpose or els as farre as he is made known vnto men either by commanding or forbidding in the deuine scriptures and speciallie in his lawe or otherwise by permitting and working in the creatures 4 For although the essence of God and therefore also his wil be most simple yet we deny not the same to be manifold both in respect of the things which and of the maner howe it willeth those things to be 5 But looke howe that vnchaungeable decree of his is such as it cannot but be done will we nill wee euen so that wil of his which the Morall law doth lay open is not alwaies fulfilled for the reprobate doe purposely repugne the same and the elect by reason of the corruption of their nature which with griefe they acknowledge cannot fullie obey it 6 Further seing there is nothing either greater or higher then God wee account it vnlawfull to seeke any cause of his will either out of him or aboue him and so we holde his goodnes to bee the cause of all thinges that hee will haue done Wherevpon we doe justlie condemne the olde PELLAGIANS and the halfe PELLAGIANS of our age to wit the Papists who bable that God was moued to decree what should be the end of reasonable creatures by the foreknowledge he had either of their faith or of their workes 7 Those things which God willeth concerning himselfe he cannot but will them but as for such things as he willeth concerning others them he willeth freelie yet so as some of them doe necessarilie come to passe and worke others as it falleth out of their own accord And seeing it is the cause of all thinges wee beleeue that both good and euill doe come to passe at the appointment thereof in such sort as whereas God is most good so his will is most vpright and the rule of all justice so as it can not command any thing that is euill Now although in Christ God and man there be a double will his diuine will is yet so immutable as it cannot will any new thing but whatsoeuer it willeth the same it willed from aeternitie neither dooth it repent him of any thing hee hath done seeing he is God indeed and from all aeternitie Defended by FRANCIS BYF●ETIVS of Langres THE NINTH SORT OF PRINCIPLES CONCERNING THE GOODNES FAVOR LOVE AND MERCIE OF GOD. THe goodnes of God we call that essentiall proprietie of his whereby hee is good in himselfe and bountifull towards all his creatures 2 God is so exceedinglie good that from him can proceed nothing but good Whence it is that euill is directlie repugnant vnto his nature much lesse can he be thought to be the authour of euil 3 And although a proofe of Gods goodnes bee powred vpon euery creature general and perticular yet he doth not in the same measure communicate the same vnto al of them 4 Now whereas this goodnes turneth vnto the distruction of the wicked the fault is their owne and that because they do either not imbrace the same with a sure confidence or els doe contemptuouslie refuse it 5 The word Grace or Fauor which is taken in diuerse sens doth in this place signify the free fauor of God which is only peculiar vnto the elect which doth not only frame our will being freed from corruption to will to do that which is good but also doth continually vphold the same which otherwise would fall to decay of it selfe vnlesse that supplying grace did make the first grace to be of efficacie and force 6 This grace is neither from nature as the PELLAGIANES did falsly judge neither yet is it any habit infused in vs neither doth it become ours by any other means then as farre as we apprehend the same by true fayth in Christ This ground being layed wee affirme that grace and merits of worke can in no wise stand together 7 The loue that is in God is no passion arising of some good that it aprehendeth but it is the verie simple essence of God who is graciously affected towardes his creatures and blesseth them as he thinketh good 8 But the cause of that loue of his is not in the creatures as though they were such as could allure God to loue them but it is rather in God who of himself is good and powreth goodnes vpon his creatures 9 In like sort God is called mercifull not because hee is subject vnto any perturbation but in asmuch as hee repelleth misery from those whome he loueth And although amongst men mercie seemeth to be opposed vnto judgement as a thing that can not stand with it yet in God these two doe verie well agree seeing mercy is not contrary vnto judgement but justice being as it were subdued by mercie doeth in respect of vs seeme to giue place vnto mercie Defended by DOMINICVS BAYDIVS a flemming THE SECOND SORT OF PRINCIPLES CONCERNING GODS PROVIDENCE I GOds prouidence wee make to bee that aeternal way and manner whereby God doth conserue gouerne and direct vnto their certaine endes the thinges which hee hath wonderfully created So that the said prouidence vncessantly working by a perpetuall and an immutable disposition and administration of all thinges neither fainting nor wearying and beeing of it selfe immutable doth mooue all things that haue being II For God doth so respect al creatures in generall as he doth prouide for them al in special euen vnto the meanest particular which he careth for cherisheth and gouerneth euery where laying before vs in them his wisedome goodnes and power So that all thinges both in heauen and earth are so brought to passe at his appointment as he alwaies doth applie his hand vnto them vntill that which he hath most wisely purposed be most powerfully finished III As he alone doth ordaine all things so he alone doth worke all things though not alwaies without second causes which hee so vseth as hee doeth not idlie impose vpon them the burthen of effecting that which he hath once decreed as many thinges are doone in the names of Kings and Princes and said to bee wrought at their commandement which yet because they are doone by other officers they skant knowe either how or by what meanes they are brought to passe but doth vncessauntlie without any discontinuance worke bring to passe by a determinate appointment vnto their right ends al things euen the least matters doing justlie euen when he vseth most euill instruments to be short he continuallie worketh all in all things 1 Wherefore we do condemne all vngodlie Epicures who dreame of a certaine idle and daintie GOD that neither regardeth his owne nor yet other mens affaires who also thinke that all thinges are turned and rolled by the blind power of Fortune and doe account the aeternall punishments of the wicked and those blessed ioyes afrer this miserable life for no better then toyes and fables 2 Wee detest those Sacrilegious men

we are by little and little to climbe higher higher vnto the full assurance of our free aeternall Praedestination in Christ which is joyned with continuall praier hearing of Gods word and perseuerance in well doing 16 Now all those whome it pleaseth the same GOD who is debter vnto no man in justice to leaue in their own corruption either altogeather not called or called but without the opening of the heart and worthelie to deliuer vp vnto Sathan and their owne concupiscence being such also as wilfully and willinglie harden themselues will hee one day according vnto his aeternall Praedestination adjudge togeather with Sathan vnto aeternall punishments laying open in their iust destruction the glorie of his great and most iust hatred against euill 17 The manifesting of this decree of Reprobation is to be left vnto God vnlesse it be apparant in any that they haue sinned against the holie Ghost as in times past it was with IVLIAN the Apostata The cause why wee are not to determine of Rebrobation from the effects of Sathan and our corruption that sinne against the holie Ghost onelie excepted as wee are to gather our Election from the working of the holie Spirite in vs is this Euen because it hath pleased our mercifull GOD to shew that some yea of the greatest sinners at their very last gasp were of the number of his elect by bestowing forgiuenes of sins vpon them by his extraordinary fauour as it fell out with the theefe that hung vpon the Crosse 18 Those therefore who holde on the waye of destruction are so to bee tolde of their dutie as leauing vnto God the secrets of his judgements we are not to dispaire of anie mans saluation For it is a true consequence indeed to say I beleeue as it appeareth by the effects therfore I am elected and appointed vnto saluation But it is no necessarie consequent to say I do not beleeue and I tread the path of destruction therefore I am a reprobate and appointed to damnation For he that beleeueth not to day may bee endued with faith to morrow But thus rather we are to make a true conclusion I do neither beleeue the Gospell nor labour to beleeue but continue in the way of destruction Wherefore except I betake mee vnto an other course I shall perish And therfore I wil enter vnto an other way which God laieth before mee And these are the cogitations which all pastors are bound by duty with great care to lay before their wandring sheepe 19 God therfore in appointing some of free-gift vnto saluation and others vnto just condemnation is neither author of sinne nor respecter of persons but thereby sheweth himself to be the true God in deed Defended by RAPHAEL EGLINE of Tigurine PRINCIPLES CONCERNING THE CREATION OF ALL THINGS AND THEIR DIVISION XII WE HAVE DONE WITH GODS PROVIdence and Praedestination nowe wee are to entreat of the works of God wherby he doth as it were make him selfe visible vnto vs that is concerning the creation of all things and their distinction 1 CReatiō is the external work of God fore-known and decreed by him of his vnspeakeable goodnes from aeternitie whereby vnto the glorie of his Name he did create of nothing all things that are without him that is all things that haue a substance different from his essence 2 The alone soueraigne cause therefore of the world and all things that haue being therein is God who made all things not after the manner of men but without all labour and also without the worke help and seruice of anie other but by his word alone that is by his Sonne through the power of the holie Ghost For the workes of the Trinitie are vnseparable 3 Neither did he frame all those things of anie fore-being stuffe or matter but euen of nothing that is from that which was not by his word alone he gaue being vnto all things that are Those Philosophers therefore doe erre who held that the world was aeternall and those also who deemed it to haue bene made and formed of moates by chance together with these who taught this visible worlde to haue bene framed by some other then by God In which error was CERINTHVS CARPOCRATES the ARCHONTIANES and others who attributed the work of the creation only vnto certain vertues and powers 4 The chiefe end of the creation is that there should be some who should enjoy the louing kindnes of God in the true tast thereof and glorifie his Majestie for euer To this end were Angels and men created A secundary end of the creation is that all other creatures shoulde together set foorth the glorie of God and serue to the vse of man 5 Now although by the order of nature from one as far as it is one there can proceed but one and that God of all other things is most single and but one yet the infinite varietie of things proceedeth from the same wisedome of God from whence their creation and gouernement doth depend For he worketh not according to the course of nature but doth whatsoeuer he will aboue all nature most freelie and voluntarilie Yet in that inaequalitie of things there appeareth greatest aequalitie yea the diuersitie of things appeere to be but one in respect that whatsoeuer hee hath created are referred vnto that generall kind of the beeing of things which is but one 6 The essentiall diuision of things is from their matter and their forme in which respect some things are visible as all simple mixt bodies either without life and breath or enjoying both Some also are inuisible as Angels the soules of men whose effectes are manifest though both their Materiall and Formall causes as also other circumstances of the time and place wherein they were created be obscure and in some sort vnknowen vnto vs. 7 Now all these things which God created could not but be good seing he himselfe is most good for they were created of him exceedinglie good and most pure without all corruption hauing nothing in them which did not declare the omnipotencie and the exceeding goodnes of the Creator In this originall integritie men and euill Angels might haue still continued if they had woulde and men might haue conuayed the same vnto their posteritie In stead whereof God for the sinne of man did curse the inferiour Creatures which he had created for mans sake 8 As concerning Euill it is not anie thing created or hauing beeing but onelie signifieth the meere absence of the good that ought to be present neither is it in the subjects as an accident but as Priuation opposite vnto good rather expelling the same then hauing beeing in it selfe 9 And although it doth marre that which otherwise is good in it selfe yet is it by accident the cause of good That the degrees of thinges created may appeare which haue their state according as they haue the greater or lesse good in them So vnto the good of all things in generall Euill seemed to bee in some

through Christ aprehended by faith do daily sin and though also that their good works are not every way perfect but defiled by sinne whereof wee haue many remnants stil continuing in vs after our renuing yet those that do beleeue are to feare no condemnation but may assuredly wait and looke for aeternall life wherof they shal be vndoubtedly partakers These Doctrines therefore are to be detested 1 That no man can be assured of his saluation 2 That the naturall remnants of Free-will beeing holpen by preuenting grace do worke together with or further the first grace to beleeue to do good works 3 That Iustification before the tribunall seat of God is to be attributted if not wholie yet in part vnto good workes and that as being meritorious 4 That the essential righteousnes of christ that is wherby Christ was God is powred into vs which was the phrenesie of OSIANDER 5 That we cannot be justified by a righteousnes that is not inhaerent in our selues 6 That our Iustification in the sight of God is an effect of our Regeneration 7 That it is false that wee are justified by faith 8 That Christ dooth purchase the dignitie of merit by our good workes which is a new-coyned falshood of the Iesuits 9 That the law which God hath left to vs in the Scriptures is not the onely rule of good workes 10 That the merrites of Christ onely are not sufficient for vs vnto saluation 11 Thar Christ in regard of the guilt and the punishment hath onely satisfied for sinnes past that is for sinnes going before Baptisme 12 That in the sinnes which follow baptisme the guilt is onelie remitted and not the punishment also 13 That originall sinne is vtterlie taken away by Baptisme and that by the worke wrought 14 That the good works of the faithfull are in no wise sinfull 15 That there may be some workes of Super-errogation Defended by BARTHOLMEVV RHODINGVS of Hafsia PRINCIPLES CONCERNING GOOD WORKES XXVII 1 GOod workes are as necessary for the sound and the vndoubted discerning of true sanctification in a regenerate man wherof we haue spoken as are good fruits in a tree that beareth to shew that it hath bin rightlie graffed 2 We call good works the effects of those actions onelie which in the regenerat by the working of the Spirite of God through faith are squared according vnto the prescript rule of Gods law that in them God might be glorified and our neighbours helped 3 There are foure thinges then to be especiallie obserued in this definition the holy Ghost as the efficient cause Faith the instrumentall the law of God the formall Gods glorie and the edification of our neighbour as the finall 4 Out of these former parts rightlie vnderstoode the whole doctrine of good workes is made cleare and with al the false doctrines both of ancient and new writers in this argument are out of them easily confuted 5 In the first place then to speak of the efficient cause we affirme that we are enabled to doe good workes onely by the grace and assistance of the holy Ghost renuing our harts when as it doth incline our vnderstanding our wil all our members which are turned from God in such sort as we do obey the knowen will of God for the worketh in vs both to will and to do The PAPISTS then are deceaued who leaning vpon their owne strength do brag of their free-will and their naturall abilities as if it laye in them to preuent or go before the first grace by a kinde of Praeparation and as though of themselues they could in a sort bring foorth good workes 6 Secondly as faith cannot be without good workes so good workes can not be where there is no faith Whereupon we condemne their errour who boldlie auouch that good workes were or coulde bee done by profane men or such as were not endued with faith howe just and wise soeuer they were accounted seeing whatsoeuer is done without faith is sinne 7 Although wee professe that good works are no lesse necessarily conjoined with faith then light with the Sunne or heat with the fire yet do we not say that they are therfore respected of God as though by them we deserued either to bee justified before him or to bee made his Children 8 And they are to be accounted to deale no lesse impudentlie then rashlie and ignorantlie who raise vp the slander that we contemne and reject good workes because we hold that men are justified by faith onlie 9 Thridlie seeing the Law of God is the cause which giueth the forme vnto good workes that is the name of true goodnes we auouch that none of those things which haue no other ground then the bare will or reason of man can be reckened among good workes 10 In like manner that a man may bee said to do well it is not sufficient that what he doth be found to be commanded in the Law of God but this also is required that he assuredlie know that what hee doth bee enjoined vnto him by the Lord and that he doe it with an intent to obey God therein For whatsoeuer is done with a doubtfull conscience is sinne 11 And although the good works of the regenerate be not perfect because we cannot in this life no not though we be assisted by the holie Ghost liue according vnto the prescript of Gods law but rather our good works are stained with manie blemishes yet they do please God not for any worthines of theirs but partly because our defects are couered by the holines merites and intercession of christ and partly because GOD dooth of fauour approoue and crowne them not as they are in them selues but as the effects of his Spirite in vs and witnesses of our faith Whence wee gather that the DONATISTS PELLAGIANS PHARISIES ANABAPTISTS MONKS and the rest of that batch are to bee condemned who brag of a perfection of life and obedience and doe securelie rest themselues in their own workes as though they were in euerie point answerable vnto the law of God 12 Lastly although we haue said that the ends of good workes are the glorie of God and the aedification of our neighbours yet doth it not therefore follow that ●…ereby other ends of greatest moment be excluded of which sort are the testimonie of a good conscience the sure token of true Religion or Christian faith the assurance of our aeternall election the auoyding of the punishment due vnto euill workes and the vndeserued obtaining of the good works Wherefore we may justlie accuse all Atheists Antinomians quarrellers with the law as though it were repugnant vnto it self Hypocrits Libertines and impenitent persons as guilty of impietie who either do despise good works as being vnprofitable or condemne them as burdensom vnto the conscience 13 Neither is it to bee concluded in asmuch as in this mater we make mention of rewards as the scripture doth that therefore they are by merite due vnto good workes For whatsoeuer wee doe or

lyes first to set downe what a lie is 9 A lie is that wherby any thing with a purpose to deceue is expressed either in word or in deed or by keeping secret the truth which ought to be spoken or otherwise And it is committed two manner of wayes either in doctrine or otherwayes in the gouernment of our life 10 A lie in doctrine is committed either when in religion men departe from the annalogie of faith the which sort of lies is of all other most pernicious within the compasse whereof all heresies are contained Or when as in the deliuerie of arts some thing contrarie vnto truth is Sophistically intermingled with the true precepts thereof 11 Now although of those lies which are committed in the gouernment of our life we see not euerie sort yet the great ouglines of them may bee some waies distinguished 1 12 When as a man being caried onlie by the affection of lying doth vtter an vntruth hauing neither purpose to deceaue neither hope of gaine either for him selfe or for others 2 13 When as a man doth lie either in word or in deede for his credites sake as all proud boasters arrogant men and hypocrites vse to doe and all those who hunting after the common fame are not ashamed with vncleane-mouths to power forth gorgeous and gay lies 3 14 When as the pleasure of other men is onely respected and this sort of lie may bee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a sporting lie 4 15 An officious lie whereby either profit or commoditie is sought for without the endamaging of others or the trueth which ought to bee vttered is kept close or the falshood which ought not is vttered For it is indeed contrarie vnto the dutie of a godlie man to lie for anie cause 5 16 When some deceit is ment towardes him concerning whome or to whome a man speaketh 6 17 Hitherto are to bee referred backbiting reproach scoffing and priuie whispering and to bee short all those thinges which either priuatlie or publicklie doe oppugne the integrity of the good name or goods of our neighbor or doe sow dissention 7 18 When as a man lieth either priuatlie or publickelie in judgement to gaine either for himselfe or for another by the hinderance of his neighbour as by false accusation false witnes the defence of an euill cause or by pronouncing a false sentence 19 Hitherto concerning a lie whervnto truth is opposed the excellencie whereof if it could bee seene with the eies would wonderfullie inflame men with the loue therof and drawe them to seeke it and would bring lying into enuie and hatred and make it loathsome vnto all men 20 Nowe Trueth is a constant indeuour of the minde wherby we are drawen to imbrace true speaches to speake the truth to auoyd all disceitfull concealing both in word and deed and to loue singlenes and vprightnes Hitherto dooth appertaine the loue of the trueth the plainnes and moderation of the tongue with many other vertues that are opposite vnto lying 21 But in as much as lying is a thing that cannot bee comprehended none of these things which containe some truth either in word or deed are to bee called lies but are to be tearmed formes of speach vnder the which the truth is contained Of this kind are many Propheticall speaches and actions and all Tropes in like sort as Metaphors Metonimies or chaunges of the name Ironies Allegories Hyperboles or excessiue speaches And in like sort all Prouerbs Parables Fables which carry no vntruth with them and therefore they are not to bee called Lies but instruments of the truth Defended by IOHN HALBERGIVS a Flemming PRINCIPLES VPPON THE TENTH COMMANDEMENT OF GODS LAVVE XXXIX 1 HAuing done with the ninth Commaundement the tenth remaineth to bee discussed wherein the Lord setteth downe a lawe not onely for the outward act of the bodie but euen for the inward thought of the minde 2 This commandement is set down in the last place because the best methode in teaching is to proceed from the things that are known vnto the things that are lesse knowen Now these thinges which doe consist in a determined will and afore appointed deliberation or outward act are better knowen then the inward thoughts which very few thinke to be sinne so they do not breake out into actions and none as PAVL testifieth can account them to be sinfull except the assent bee joyned vnto them saue onelie those who are instructed by this commandement 3 Nowe Concupiscence in this place is not onely as commonlie they define it in the Scholes a desire of an apparant good but rather euery motion of the minde euen the verie least that is not agreeable vnto the will of God 4 The reason of this Commaundement is double the former whereof is drawen from the nature of the Law giuer who being a Spirite most pure hath set downe a lawe like vnto himselfe that is a spiritual pearcing in this commandement vnto the most inward closet of mans heart 5 Vnto this reason is annexed another whereby a difference is set downe betweene the lawes of God and the constitutions of other Law-giuers howe wise soeuer they be 6 For by the Politicke lawes of men are condemned those things onelie which are vnjustlie done or spoken either against the Common-wealth or against priuate men Some Philosophers indeed reprehend the verie euill affections as being of themselues faultie but yet onelie so farr as the will consenteth vnto them 7 But in this Cōmandement is condēned the very least thought that doth swarue from the will of God and doth not resēble that image acording vnto which the first man was created although wee assent not thereto and therefore the foundation of this Commaundement pearceth deeplier then any laws of men or any precepts of the Philosophers 1 They are therefore deceaued who holde that the concupiscence heere condemned is onely an infirmitie and not a sinne 2 They erre much more greeuouslie who doe not onely not condemne this sinne after Baptisme but also holde it to be a kinde of matter left within vs to kindle and stir vp vertue by opposing it selfe therevnto 3 It is also manifest out of this Commaundement that the fulfilling of the Law is altogeather impossible euen vnto the most holie men and it is apparant that all men in themselues are heere condemned 8 Yet euery desire and affection are farre from being condemned in this Commandement for those desires to do good which are powred into the hearts of the faithfull are especiallie commendable Neither are the necessarie and the naturall effectes which God hath engrauen in the nature of man both for the desire of those things that are agreeable vnto nature also for the repelling of such things as are contrary thervnto condēned by Gods word so that they be contained within the bounds of that mediocritie which the wisedome of God hath set downe They doe therefore greeuouslie offend who bring in amongst men the Stoiacall immoouablenes of

signified The signes are water and the sacramentall rites which are a dipping into the water and a taking out of the same againe whence washing doth follow The thing signified is the blood of Christ vnto the remission of our sinnes and that spirituall and deuine force whereby wee are regenerated which regeneration consisteth partlye in the abolishing of the olde man which decaieth by little little and partlie in the creating of the new which is to be perfected by degrees 6 The formall cause of Baptisme consisteth in the lawfull vse of the institution the especiall part whereof is the inuocation of the name of the Father of the Sonne and of the holie Ghost together with the rite either of dipping into the water or of the sprinckling of the same 7 For it is not greatlie materiall whether the person that is to be baptised be whollie dipt vnder the water or whether the water bee onelie sprinkled either vppon his head or his face Vaine therefore and void is that washing where either Baptisme is not done into the name of the Father the Sonne and the holie Ghost or water is not vsed 8 Those vaine questions that haue risen from that false absolute necessitie of Baptisme as whether it be lawfull to baptize with distilled water with vrin or stale or with sand where naturall water cannot be gotten wee reject as absurd and ridiculous neither thinke we that any contention ought to be made whether the water is to bee once or thrise applied 9 It is not lawfull no not for any Angell in heauen to ordaine any Sacramentall rites seeing the signification of them doeth respect the promise of grace For it is in the power of GOD alone both to promise what hee thinketh good and also to establishe his promises by what signes it pleaseth him 10 They did greatly offend therefore who not contented with the simplicitie of the Lordes institution thought that they could adorne Baptisme by adding curious rites thervnto where as of the contrarieside the Lord will haue the Sacraments of the newe couenant which are opposed vnto the olde to be therefore most few and simple to the end that wee should so much the more readilie be drawen from these corporall and sensible things to the consideration of spirituall and heauenly matters I Those innumerable added trifles therefore which haue presentlie growen into manifest superstition and wherof some were added by the Papists as chrisme spittle Tapers wee haue justlie abollished though they be of antiquitie as being will-worship II Now as touching Exorcisme if by that name be vnderstood not the solemne couenant of Christianitie but the conjuring of Sathan and Spirites wee altogeather refuse the same as being rashly and foolishly drawen from those that were possessed with Diuels to be applied vnto men that were in their right wits and to the infants of Christians III Yet did not these spots though filthie and loathsom and therefore to be carefully abollished anihilate Baptisme as long as the essentiall forme thereof remained 11 The first that the Lorde appointed to publishe this action was IOHN therefore called the Baptist but the Author hereof is properly Christ who onely hath this authority in the house of his Father 12 Nowe the outward administration of this Sacrament as also the simple preaching of the worde hee hath committed vnto Pastors lawfully called Their error therefore is very greeuous who commit this office vnto priuate men and much more greeuous who giue women leaue to intermeddle in this action in the cause of necessitie as they call it 13 ALTHOVGH they are not to be accounted to haue a lawfull calling who haue inuaded the places of true Pastors either by a common error or by long permission yet are they to be DISTINGVISHED from meere priuat mē Therefore Baptisme administred by them according to the forme appointed by Christ is to stand Yet are not they to be excused who now that the holy Ministerie is in some sort reformed doe as farre as in them lyeth confirme the false calling of these men by giuing their children to be Baptized of them 14 To the end in the mean time that all these things may bee lawfully done they are to be so performed in the Church as it may be vnderstood what is done therfore a certaine forme togeather with meet conuenient praiers is to be vsed in the vulgar tongue which may declare the originall vse and end of Baptisme Therefore also Baptisme is profaned by them who either administer the same without any exposition or depraue the administration thereof by some false worshippe or administer it in a straunge and an vnknowen tongue Although it be true Baptisme as long as that remaineth which is the chiefe thing therein namelie the signe and the right inuocation of the Father the Son and the holy Ghost for Baptisme doth neither depend vppon the faith nor yet is defiled by the sinnes of him that administreth it but is grounded onely vppon the ordinance of the Sonne of God 15 The Analogie furthermore of the signes and the things signified is manifest For the element of water vsed for the washing of the outwarde filthines doth most fitlie represent that blood which was shead for the taking away of the sinnes of the world and applied to purifie vs Briefelie that either dipping into or sprinckling of the water though it bee but done in a short space doth yet clearelie represent the first part of our regeneration that is the sealing of our inward and spirituall ingraffing into Christ his death and buriall whereby our olde man togeather with all our sinnes being by little and little brought to decay is altogeather buried Last of all in that hee who is baptized whether hee bee dipt vnder the water or sprinckled with the same doth yet rise again it laieth open as it were before our eies the remission of our sinnes and the rising againe of our new man 16 The proper end of Baptisme is that by this solemne and holy action wee might bee knowen by the testimony of men and Angels to bee in the number of the visible Church also that by meanes of this action the adoption of the elect might to their full assurance bee more more sealed by the holy Ghost in their hearts 17 The principall efficient cause heereof is the holie Ghost who in his good time doth inwardly performe that which by the word of promise accompanied with outward signes is declared vnto the mind Whence also may be gathered what are the effects of Baptisme 18 Now the instrumental cause of the efficacie of baptisme is the very same that maketh the worde alone to bee powerfull namly faith wrought by the holy Ghost throgh the hearing of the word in those that are of age I Their error therefore is intollerable who dreame that there is any diuine power either in the water or in the rites of Baptisme seeing that whole efficacie is solie the worke of the holie Ghost which can