proceeding from the Father and the Sonne Creatour and Conserver of all things Redeemer and Sanctâ—fier of the Church one onely true God blessed for ever 59 In brief thus GOD is Jehovah Elohim that is one Divine Essence of Three Persons The Holy and undivided Trinitie in Vnitie CHAP. IV. Wherein are contained Theologicall Aphorismes concerning the Person and Office of CHRIST 1 AS saving as the knowledge of Christ our Saviour is so acceptablâ— ought the explication of the doctrine of Christ be unto us 2 Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true God and true Man 3 Therefore whether a man deny Christs Divinitie or Christs Humanitie it is a matter of like danger 4 He is God by eternall generation of the Father He is Man by assumption of the flesh from his Mother 5 For the Word brought not flesh with him down from heaven but assumed the true Humane nature from the bloud of Marie being purified 6 This Assumption farre exceeds the course of Nature and the reach of mans understanding For it was wrought by the Holy Ghost after a peculiar manner 7 Not after the manner of men but by a wonderfull overshadowing 8 That a Virgin should conceive without the seed of man That a Virgin should be the Mother of a most holy offspring That a Virgin should bring forth God This exceeds the bounds of Nature but not the operation of the Holy Ghost 9 The Word assumed the Humane nature not onely true but also entire that is both perfect and free from all stain of sinne 10 But he assumed it into the Unity of his Person And therefore the Assumption of the Flesh is the very Personall Vnion of the Word and the Flesh 11 One Person did not assume another But the second Person of the Trinitie assumed the Humane nature 12 Therefore in Christ God is not one and Man another But one and the same is God and Man 13 In Christ there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one person and another that is two Persons But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one thing and another that is two Natures 14 For so must we hold a Dualitiâ— of Natures that we deny not the most neare and indissoluble Unitie of Person 15 It is said by the Ancients Thaâ— the Person onely of the Sonne was incarnate 16 In which manner of speaking the name of Person is not opposed to the divine nature of the Sonne but to the Person of the Father and the Holy Ghost 17 For elsewhere it is said and that truly That all the Divinitie was incarnate but yet onely in one of the Persons 18 The Person of the Word and the divine Nature of the Word do not really differ 19 The Divinitie is entire and perfect in each Person 20 Therefore inasmuch as one of the Persons was incarnate all the Divinitie is said truly to be incarnate to wit in that one Person of the Word 21 The Vnion of the divine and humane Nature in Christ is Personall but not of Persons It is an Vnion of Natures but not Naturall 22 It is also an Union inseparable both in respect of time and place 23 For the Flesh which the Word once assumed he shall never put off 24 The Nature which he once united unto himself that doth he never put off 25 The humane Nature assumed doth neither consist by it self nor subsist of it self nor is it without subsistence but having a subsistence in another 26 It hath a subsistence after no slight manner being supported in the Word but by a most plenarie communication of the whole Person of the Word 27 Therefore since the Incarnation neither must the Person of the Word be said to be without the Flesh nor the Flesh without the Person of the Word 28 What God hath joyned together and what is joyned together in God let no man separate or put asunder 29 Neither must we judge it to be a bare and naked Peristasis approximation or neare position of the united Natures but a most intimate and neare Perichoresis Conjunction or Union 30 To note the Vnitie of Person the Ancients say That this Union was made indivisibly inseparably indistractibly 31 To note the Dualitie of Natures they say That this Vnion was made without confusion without conversion without alteration without mutation 32 The Flesh remains finite even in this Vnion Therefore there is not an exequation or coextension of Natures 33 The Flesh is made partaker of an infinite subsistence by the Union Therefore there is no separation of the Natures through distance of places 34 By reason of this Hypostaticall Union it is truly said The Sonne of God is the Sonne of Mary and again The Sonne of Mary is the Sonne of God God is Man and Man is God 35 And these Propositions are fitly called Personall 36 For their foundation consisteth in the Personall Vnion and all their force veritie proprietie and connexion is to be judged by the Personall union of the two Natures 37 Neither can they neither ought they to be referred to Logicall rules seeing that the Incarnation of the Word farre exceeds the understanding of Men and Angels 38 These are not therefore Regular Propositions for they go farre beyond the rules of reason and Logick 39 Neither are they to be called Figurative For the Sonne of God is the Sonne of Man not in a figure but truly and properly 40 Upon the Personall Union follows the Communication of properties 41 For seeing that the Deitie and Attributes of God are the self-same thing and the Humanitie hath its own properties nearly pertaining to its Nature Therefore the Vnion of the Divine and humane Nature in Christ brings with it a certain Communication of Properties 42 For the two Natures do not subsist apart one from the other but they are united into one Person 43 Therefore neither do they apart or alone each what is proper to its own nature but the Person doeth all according to the Properties of each Nature 44 Hence it is that the Properties of one Nature are attributed to the Person in the Concrete 45 The Ancients call this communication of properties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and most usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mutuall reciprocation when each makes that its own which is proper to the other 46 The name of the Person is put in the place of the Subject in these Propositions to vindicate the unitie of the Person 47 And words of distinction are added in the Predicate sometimes expressly but they are alwaies implied and to be understood to prove the distinct properties of the Natures 48 These Propositions are Reciprocall that is As well that which is divine is predicated of man as thaâ— which is humane is predicated of God 49 For the Union is equall The humane Nature is as well united unto the divine as the divine Nature unto the humane 50 The Sonne of Man is Creatour of Heaven and Earth The Sonne of God suffered Both these are most true 51 Creation
is not competent to the Humanitie assumed by condition of Nature but yet it is most truly attributed unto the Sonne of Man by reason of the Identitie of Person 52 Suffering in like manner is not competent to the Divinitie by condition of Nature but yet by reason of that intimate and ineffable Vnion of Natures it pertaineth to the Sonne of God no lesse then if the divine Nature it self had suffered 53 For the Word by assuming the humane Nature into the Vnitie of Person appropriated Personally unto himself all the Properties thereof 54 That is expressed thus by Vigilius Lib. 2. contr Eut. God suffered not in the Propertie of Nature but in the Vnitie of Person 55 Again that Personall Vnion was made for the Office of the Mediatour 56 In which one Nature doth not rest idle or else privately worketh and apart the other doing nothing or somewhat else But each Nature worketh by Communication with the other 57 From hence it is that the names of this Office are competent to Christ and are predicated of Christ according to both Natures 58 For the actions of both Natures do concurre to one common effect or perfection and the action is of both God and Man 59 The Ancients call it a Coenopoeia or a making common and a Periphrasis or Circumloquution 60 Thirdly in the Office of Mediatour the humane Nature doeth not onely the actions of the Humanitie but because it is enriched with divine energies by reason of the most pure Union unto the Word Therefore it both is and also is called the organ or instrument of the Deitie not separated or divided but Personally united in which with which and by which the Word worketh in the Office of the Mediatour Damasc 3. Orthod fid cap. 17. 61 The Divine Nature in Christ inasmuch as it is most perfect was nothing enriched in this union but there was a great addition made unto the Humane Nature inasmuch as besides above and beyond its own Essentiall Properties it hath received Divine excellencies in and from this Hypostaticall union which excellencies it retaineth for ever 62 The Ancients call it Superexalta tion glorification participation of divine dignitie participation of divine power melioration riches ascent 63 That this collation of excellencies upon Christ was according to the Humane Nature the Scripture doth evidently witnesse and all the godly of old with great consent approve 64 When as therefore such things are said to be conferred by the Father upon the Sonne in time vvee must understand that they are conferred according to the Humane Nature 65 That so the relation may be between the Father giving and the Sonne receiving in time not in respect of the Divine Nature according to vvhich he is Essentially one with the Father and doeth likewise the same things that the Father doeth Joh. 5.19 but in respect of the Humane Nature which is capable and hath need of these things 66 Now there are conferred immense and infinite gifts indeed to wit All power divine glory all the treasures of wisdome a quickning efficacie power to execute judgement present rule in heaven and earth 67 Neither yet must we here once think of or imagine a naturall effusion of divine properties But as the Union is Personall so likewise is the Communication Personall 68 The Divinitie of the Word suffered no falling off of its ovvn properties neither are those properties made proper to the flesh by this communication 69 But the Divine Nature of the Sonne retaining its own properties within the most neare complexure of the Person and notwithstanding assuming the Humane Nature unto the communion and Vnitie of the Person assumeth also the same Nature unto the communication of the divine properties that is In and with the Humane Nature and by it as by an Hypostaticall organ or instrument exerteth or sheweth forth its properties 70 Therefore the foundation of that Communication consisteth properly in the Assumption 71 For the Humane Nature did not assume the Divine But the Word is the Person assuming and in it and by it is the Humane Nature assumed 72 The union of the Natures is equall but so that in this union the Word is truly said to assume and the Flesh to be assumed 73 And therefore although the union of the Natures be equall yet the condition of the Natures united is unequall 74 That the Flesh is glorified by the Majestie of the Deitie assuming that I know and confesse But That the Deitie suffered any injurie by the Flesh assumed that I deny August cont Fel. c. 11. 75 To conclude That communication was made in the very first moment of the Incarnation for as much as it is an Essentiall consequent of the union 76 Yet the state of his Exinanition or emptying of himself interceded for us and for our salvation 77 For Christ our Mediatour that he might suffer and die for us in the dayes of his flesh shewed not forth the full light of the glorie and Majestie communicated unto him according to his Humane Nature 78 I say He did not shew it forth and yet I do not say that he was altogether without it He emptied himself not by laying aside his glorie and power altogether but by withdrawing the use of his splendour and glorie 79 To this State of his Exinanition or emptying of himself pertain his Conception his being born in the wombe his Nativitie his Increase in Age and Wisdome his Obedience in the form of a servant even unto the death of the crosse and after that his Buriall 80 After the Exinanition followed Christs glorious Exaltation to which pertain his Descent into Hell his Resurrection from the Dead his Ascending into Heaven and his Sitting at the right hand of God 81 All which pertain to the Office of Mediatour for which that wonderfull Vnion was made of the Divine and Humane Nature and which also Christ fulfilleth according to both Natures 82 The diversitie or dualitie oâ— Natures in Christ and the Unitie oâ— Person was available unto this Thaâ— what was needfull for the redemption of man if the Humane Nature could not the Divine might effect and whaâ— was not beseeming the Divine Naturâ— in any wise that the Humane Nature might do or suffer 83 And so he was not to be one and another but one and the same both perfect God and perfect Man that by the Humane Nature he might pay whaâ— was due and by the Divine Nature effect what was expedient Anselm 2. Cur Deus Homo cap. 18. 84 Bare Man could not satisfie and God owed nothing Therefore God was made Man that he which owed nothing for himself might make satisfaction for us 85 This Office of a Mediatour Christ so executeth that he is unto us both a Prophet a Priest and a King 86 The Propheticall office consisteth in the Revelation of the Gospel and in the institution and conservation of the Ministerie 87 The parts of his Priestly office â—re Satisfaction and Intercession 88 The Kingdome
THE SVMME OF CHRISTIAN Doctrine By John Gerhard Doctor in Diuinitie And translated by Ralph Winterton Fellow of Kings Colledge in Cambridge CAMBRIDGE Printed by Roger Daniel 1640. And are to be sold by Will Hope at the Vnicorne neare the Ro Exchange The Summe OF CHRISTIAN Doctrine Written originally in Latine BY JOHN GERHARD Doctour in Divinitie And translated by RALPH WINTERTON Fellow of Kings Colledge in Cambridge CAMBRIDGE Printed by Roger Daniel 1640. And are to be sold by William Hope near the Exchange in Cornhill To the right Worshipfull his most worthy friend and Benefactour Sir John Hanbury of Kelmersh in Northhamptonshire Together with his Sonne and â—eir Edward Hanbury Esquire and Mary his daughter Lady to Sir Miles Sandys of Brimsfield in Glocestersh all that are descended from them Gerhards Interpreter wisheth what Temporall happinesse this world can afford and Eternall happinesse in the world to come SIR FRom me perhaps you expected Physicall Aphorismes rules and directions for â—ealth as from a Physician rather then Theologicall Aphorismes doctrines of salvation as from a Divine And I confesse considering my Profession it had been more proper for me to have sent oveâ— such unto you But such is thâ— nature and condition of man whilest he lives here below under the clouds that no Profession can priviledge him from storms and tempests anâ— from injuries of weather Insomuch that even Physicianâ— themselves many times becomâ— Patients The Great worlâ— is a Theatre in which arâ— acted nothing but Tragedieâ— of humane miseries Everâ— man hath his Intrat as soon aâ— he is born He acts if 〈◊〉 may call it Acting and not â—ather Suffering all his life He findes no Exit till he descends into the chambers of death to put off his dresse I may truly call the Great world The Common school of Patience and every Societie a Private and every Person in each Societie being a Little world within himself an Epitome or Module of the Great To School we must to learn Patience And where should a man learn Christian Patience but in the School of Christ And where is that but in the Scripture Books of Devotion I for one have been so exercised in a World of Sufferings that it hath driven me to the School of Christ to learn Patience and according to the counsel of the Apostle In all estates to be content and troubled at nothing whatsoever can happen to me from without considering that nothing comes to passe without a Divine Providence Apollonius as Philostratus reports being asked if he did not tremble at the sight of the Tyrant made this answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God which hath given him a terrible Countenance hath given also unto me an undaunted Heart And it is the saying of S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not so much the nature of Things as the weaknesse of Persons Troubles happen alike to all but all are not alike troubled Fire is one and the same for Nature but for Effect it is not alwayes the same It consumes wood and cole but it purifies gold and silver The Sunne softens wax and hardens clay The Light is comfortable to the sound but troublesome to the diseased The saying of Apollonius I may apply thus unto my self Though God hath suffered storms and tempests to arise and to be stirred up against me yet he hath not suffered me to be removed or cast down Though fortune frown upon me yet I thank God having a chearfull heart I can smile upon her And the saying of S. Chrysostome I may thus apply Though troubles have come upon me yet I thank God who hath given me Patience I have not been troubled But among many crosses nothing hath more afflicted me then the death of him who truly honoured you in his life and was truly beloved by you to his death my dear brother Francis Winterton late one of her Majesties Privie Chamber Vnhappy man But shall I call him unhappy in his death who was most happy in his life That I cannot He that lived well certainly could not but die well Shall I call him unhappy because he died in a strange Countrie Nay rather happy in this because he died for his Countrie Shall I call him unhappy in this because he is taken from me This were to love my self more then him and to envie his happinesse Or shall I grieve that I my self was not with him to take care for him for things necessarie in time of life and for his funerals after death He wanted neither comfort in life nor honourable buriall after death Ever let my tongue be tied and my hand dried up if I do not as a poore scholar serve him with both who was so carefull for him I mean that most Heroicall Worthie with the splendour of whose Titles and Greatnesse I dare not presume to set a lustre on so small a work as this but shall ever admire and proclaim his Vertues and Goodnesse who of his innate and noble disposition loved all his followers in generall as his fellow-souldiers and my brother in speciall who to his power provided for all as for his own familie but made much of him in health as a faithfull servant took care for him before his death as for a friend lamented for him at his death as for a brother and after death saw him honourably buried as a souldier I will not then lament his death who is translated into a better life Neither will I weep for him that is in joy Nor put on mourning-clothes for him that is clothed with immortalitie If it was any unhappinesse for him to die it is his friends not his I wept for him when he was alive and then he seemed to me to die when I left him on shipboard at Graves-end The next news I heare he lies buried at Custrin in Silesia Whom sea and land and death hath parted I hope blessed Eternitie shall at length bring together again So I leave him and return to you Sir I hope you will pardon this digression or rather count it no digression at all to speak of him whom I know you dearly loved But I was speaking of my troubles for which still I find a remedy in the Sanctuarie For my manner is when troubles seize upon me presently to retire my self into my study and take in hand some book of devotion So presently after I parted from my brother I took in hand Drexelius his Enchiridion of Eternitie And since upon a new occasion offered I renewed my acquaintaÌ„ce with Doctour Gerhard It were fit that I should present my service unto you my self in mine own person considering my many obligations to you and your kind invitations of me But being otherwise hindred I have sent Gerhard in my place who dedicates himself and his best service to honour you your progenie Concerning whom I may truly say thus much If you make him your Counseller and Companion you shall never be without a walking Library So
upon them any absolute necessitie For then should they not be free and contingent Agents 20 It is a most grievous and hainous sinne to make the Providence of God to be the authour and cause necessitating man to sinne 21 If Gods foreknowing a man will sinne be the cause why man sinneth then Gods foreknowledge is not of mans sinne but of his own which is impious once to imagine 22 God doth not onely foresee the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things to be done but also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cause and manner of doing 23 He foreseeth things he foreseeth the causes of things What things therefore are from their causes voluntarie or contingent notwithstanding Gods Providence cease not to be such as they are of their own Nature 24 How should the Order of causes which is certain in the Foreknowledge of God be the cause that nothing should be in our will when as even our wills have place in the Order of causes Aug. 5. De civit Dei cap. 9. 25 Neither is the Providence of God a bare Foreknowledge seeing that God is not an idle spectatour of things But also a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Predestination or Purpose a will decree to use Providence and take care for all things 26 It is the part of him that is provident not onely to have knowledge but also a will to provide for and to do good 27 That Eternall Purpose after a most exact manner hath respect unto the Actuall Administration and governing things in time 28 For whatsoever God doeth and after what manner soever he doeth In time by way of this Administration That by his Purpose he decreed to do and in the same manner From all Eternitie 29 Gods Administration is his Actuall and Temporall supporting and governing all things by which he guideth directeth all things well wisely freely and powerfully 30 This Administration extendeth it self to all things at all times and in all places it reacheth from one end to another mightily and sweetly doth it order all things Wisdome 8.1 41 For if it be no injurie or shame to God to have made the least and meanest things that are then certainly it is not unbeseeming Gods majestie to govern them being made Ambros 1. de Offic. cap. 13. 32 All things were made of nothing All things again would return to nothing did not that Chief and True Being sustain and uphold all things Which Conservation is nothing else but the continuation of their Existence and Being Scal. Exerc. 135. sect 1. 33 As the Being of the sunne-beams dependeth on the Sunne and the Being of the shadow on the Body So the Being of all Creatures dependeth on the Providence of God conserving them Raim de Sabaud in Theolog. Natur. cap. 16. 34 Neither doth God onely conserve things created but also he doth guide govern and direct them 35 And although all things are under Gods guidance and governance yet he hath a care of mankind after a more speciall and peculiar manner and yet after a more speciall and peculiar manner he hath a care of his Church which he gathereth out of mankind 36 According to this his Providence God ordinarily conserveth the appointed course of Nature 37 For God so administreth and governeth all things that he suffers them to exercise their own proper motions Aug. 7. de Civit. Dei cap. 30. 28 Gods Providence ordinarily worketh by means but yet our trust and confidence must not relie upon them 39 For there is no efficacie of the Second causes which descendeth not from the First 40 And yet the Providence of God is not so tied to means but that he can work without means 41 The vertue of all Second causes is Eminently and Causally in the First 42 Therefore the defect of Second causes may be easily supplied by the vertue of the First 43 Suppose the Second causes were in Act yet notwithstanding the divine Providence can change and hinder their Effect 44 But the Second causes cannot work without the influence of the First 45 Moreover the divine Providence can by the Second causes produce another manner of Effect then that which is agreeable to their naturall properties 46 He which gave the Laws and order of Nature is not bound to the Laws and order of Nature 47 The very brute beasts themselve◠by a kind of Naturall instinct have a sense of this Providence by which they are sustained and directed 48 God hath a peculiar and special◠care of Man in the whole course of hi◠life in his Ingresse Progresse and Egresse 49 Thine hands have made me and fashioned me together round about Job 10.8 And again Thou art he that took me out of the wombe Psal 22.9 50 God doth so govern our whole life that not so much as one hair of our head doth at any time fall without his will and providence Matth. 10.30 Luke 21.18 Act. 27.34 51 He hath appointed Man his bounds that he cannot passe Job 14.5 52 Yet the divine Providence doth so guide and govern man in the whole course and end of his life that it doth neither exclude the second causes neither yet is tied unto them 53 Hence we may learn That Marriages are in such manner Fatall that notwithstanding they prove sometimes Fatuall 54 And That the bounds of mans life are appointed which he cannot passe but yet not by any Law or decree of the Parcae or Fatall sisters nor by any Stoicall necessitie 55 As the divine Providence governeth mans Life so all his Actions 56 But yet God concurreth to good and bad actions after a farre different manner 57 Actions civilly good he doth govern in such manner that he doth not onely conserve the Naturall Agent and furnish him with abilitie and power for action but doth also approve and set forward the actions themselves and in a speciall manner sometimes moveth men unto them 58 Actions spiritually good he doth both command approve in such manner that he effecteth them in us and by us by his Holy Spirit 59 As for evil Actions he neither commandeth nor willeth nor furthereth nor inciteth or moveth unto them 60 For in Evil we are not to seek so much the Efficient cause as the Deficient August 14. de Civit. Dei cap. 7. 61 Because it is rather a defect from Gods work then any work it self August 14. De Civit. Dei cap. 11. 62 God who is a most perfect an◠pure Act cannot be deficient Therefore he cannot be the cause of evil 63 Gods Providence concurreth in Evil actions by foreknowing them sustaining and upholding the Nature of th◠Agent permitting forsaking delivering to Satan setting bounds and drawing good out of them 46 He hardneth Negatively that is by not softning Privatively that is by taking away such softnes as there is Traditively that is by delivering a man unto himself and unto Satan to be hardned Materially that is by showing signes and wonders and Dispositively that is
glory 40 Neither is the Grace of God which calleth all to be depressed nor â—he Power of Free-will accepting Grace â—o be extolled 41 Let the salvation of men be acknowledged to be the mere gift of Gods grace But let the damnation of men be attributed merely to their own fault 42 The judgements of God we must alwaies acknowledge to be just although they are not alwaies manifest unto us 43 Gods grace preventeth and prepareth us before we can be able it worketh in us that we may be able and it worketh with us whensoever by his gift we are enabled to do any thing that is good 44 As God in time doth justifie men and save them So also from alâ— eternitie he decreed to justifie them and save them 45 The action of God in time is aâ— it were a Glasse wherin we may behold his decree concerning that action madâ— from all eternitie 46 The reason whereof is the immutabilitie of his divine will 47 Therefore as God saveth alâ— those and onely those that with perseverance beleeve on Christ in time So also he purposed from all eternitie to save all those and onely those that with perseverance unto the end shall beleeve on Christ that is He elected them unto eternall life 48 Therefore let us with sobrietie beginne the doctrine and meditation of Predestination from the wounds oâ— Christ 49 In the light of the word there shineth unto us the true light which is Christ and in Christ the love of God electing us unto salvation 50 Without the path and light of the word whatsoever we can think or imagine in our hearts whatsoever we can speak or utter with our lips is but darknesse and errour 51 But on the other side if we follow the light of the word we shall neither decline to the right hand of presumptuous temeritie nor to the left hand of carnall securitie CHAP. VIII Wherein are contained Theologicall Aphorismes concerning the Image of God in Man before his Fall 1 THe Creation of man after the Image of God in time followed after the decree of Predestination made withouâ— time 2 I could wish that this Image oâ— God in the first man vvere so obviouâ— to our understanding as it was sometimes glorious to the procuring oâ— grace and favour to the vvhole stock oâ— man 3 But alas to our grief we may speak it The knowledge of that is quite fled from our understanding the possession whereof we lost long ago 4 And our discourse concerning that is not unlike unto theirs who being prisoners in a dark and deep dungeon make enquirie after the excellencie of the light which is altogether unknown unto them 5 That Image of God according to the Apostles exposition is the Image of Righteousnesse and true Holinesse Ephes 4.24 6 The Image of God is repaired in those that are regenerate and born again by the renewing in knowledge Coloss 3.10 7 That light of divine knowledge is not a propertie created together with the soul of man after the fall but it is the conformitie of the regenerate unto God by the gift and illumination of the Holy Ghost 8 Whereupon it follows that the Image of God is not to be defined by those things which essentially may be found in the soul of a man unregenerate 9 That Primitive righteousnesse and holinesse in which the Apostle placeth the Image of God doth comprehend the light of divine knowledge in the mind full conformitie unto the Law of God in the will and rectitudâ— of all the powers and affections of thâ— soul in the heart 10 Man was a lively mirrour of divine wisdome goodnesse charity righteousnesse holinesse and puritie 11 His Reason was perfectly subject unto God his Will unto his Reason and his Affections and other powers unto his Will 12 There was in man no servile fear no sorrow but blessed rest and perpetuall exultation in God his Creatour 13 He had the knowledge of God not onely from without in the book of the creatures but he had also within himself inward impressions and lively characters of divine knowledge 14 Man bore the Jmage of God as a Sonne doth his Fathers to whom he oweth duty and love as a Servant his Masters to whom he oweth reverence and fear as a Souldier his Captains to whom he oweth obedience and fidelitie as a Steward his Lords to whom he is bound to give an exact account of his stewardship 15 Mans outward nakednesse was a signe of his innocencie and inward puritie His dwelling in Paradise did manifest his inward rest and felicitie 16 There was no motion in his body whereof he needed to be ashamed He thought there was nothing in him stood in need to be covered because he felt within himself nothing that stood in need to be bridled Aug. 11. de Gen. ad Lit. cap. 1. 17 It cannot stand with the perfection of the first man that we should attribute unto him any discord or jarre of the superiour and inferiour powers of his soul 18 Neither do they teach sound doctrine that say That any disease or maladie was cured or repressed in the first man by the Antidote of originall righteousnesse 19 They deserve to be hated of God whosoever dispute and hold That any evil concupiscence and such as was odious unto God was to be found in man at the first considered in his pure Naturals by reason of the matter whereof he was made 20 To hold and say That from the condition of the matter whereof man was made any concupiscence of it self evil did arise in him is injurious to the God of Nature 21 Neither can it stand with the wisdome and power of God that beside his intent any evil concupiscence should arise from the condition of the matter 22 For who can with patience heare the works of God thus blasphemed We looked for an Amphora The wheel went round about Jn stead of lookt for Amphora A Pitcher there came out 23 What can arise beside his intent without whole intent nothing can arise 24 Those reliques of the divine Image which such as they are are still in man ever since his fall are naturall unto him Therefore certainly that originall and primitive rectitude was naturall unto the first man 25 For in those things which are Homogeneall or of the same kind we argue truly from the Nature of the part unto the Nature of the whole 26 The Image of God might have been propagated if man had stood unto his posteritie by naturall generation And now those things which are propagated naturally are themselves also naturall 27 From all which it is apparent That the Image of God was not any externall and supernaturall ornament of the first man as a Virgins garland or Sampsons strength but a kind of beauty internall and created together with him 28 And yet it is not the very substance of man or any essentiall part of him 29 Man is said to have been created after Gods Image Therfore Man himself is
before we are born Bern. in Med. cap. 2. Col. 1190. 51 Evil concupiscence in which the power and force of originall sinne doth chiefly appear is not onely the punishment and cause of sinne but it is also sin it self 52 For there is in it disobedience and rebellion against the dominion and law of the mind Aug. lib. 5. contra Julian cap. 3. 53 Neither hath the vice of evil concupiscence place in the inferiour faculties of the soul onely but also in the superiour 54 For the will of a man not yet regenerate is prone to evil and to vanities 55 Amongst the works of the flesh these are reckoned Heresies Idolatrie Strife Variance c. Gal. 5.20 56 From whence we may gather evidently That the Flesh is to be taken for the whole man such as he is since the fall without the grace of God and regeneration 57 By Originall sinne the whole nature of man was most intimately and inwardly corrupted But yet we must distinguish between the vice and the very substance of man For the substance of man is the good work of God and Nature 58 Sinne is an evil Adjunct or eviâ— present with me saith S. Paul Rom. 7.21 Therefore it is not any thing consisting or subsisting of it self 59 Men are conceived in sinne Therefore they are not very sinne iâ— self 60 The whole man is the subject oâ— originall sin with all the powers of thâ— soul and members of the body 61 Originall righteousnesse was noâ— onely an equall and just temperamenâ— of the body but also a rectitude of alâ— the powers of the soul and an intrinsecall ornament 62 So Originall sinne which succeeded in the place of originall righteousnesse is not any diseased qualitie of body but an infection of all the powers of the soul 63 For Habit and Privation are to be considered with reference to the same Subject 64 This evil is propagated by carnall generation 65 Therefore Man since the fall is flesh because he is born of flesh John 3.6 He is by nature the child of wrath Ephes 2.3 By being born then he contracts sinne for which he becomes the childe of wrath 66 Whosoever therefore are born of parents according to carnall generation are also guilty of originall sinne 67 Therefore euen the children of the faithfull and those that are born again bring this originall sinne and pollution with them into this world 68 For it is Regeneration and not Generation that maketh Christians August 3. de peccat merit remiss cap. 9. 69 Men are made and not born Christians Tertull. in Apol. cap. 17. 70 Onely He was born without sinne who without the seed of man was conceived by the Holy Ghost in the wombe of the Virgin 71 He is not infected with the pollution of sinne who was born holy and sanctified from the sanctified wombe of the Virgin 72 To the participation of this priviledge and dignitie that is To be free from Originall sinne we do not admit the blessed Virgin herself 73 We say That the glorious Virgin Mary conceived by the Holy Ghost not That she was conceived by the Holy Ghost We say That a Virgin brought forth not That she was brought forth of a Virgin Bern. Epist 174. ad Lugdun 74 Some effects of Originall sinne are onely punishments some are both punishments and sinnes 75 Punishments are both Temporall and Eternall as sundry calamities innumerable swarms of diseases temporall death the wrath of God and eternall damnation 76 Punishments and sinnes both are evil motions of concupiscence damnable desires of the heart and an heap of actuall sinnes 77 The pravitie of originall sinne draweth us headlong into vice Cassiâ—dor in Psalm 118. 78 The number of these actuall sins are in respect of us altogether numberlesse For who can understand his errours Psalm 19.12 79 The bloud of Jesus Christ cleanseth all those that beleeve from all sinne both Originall and Actuall 1. John 1.7 80 With which we are sprinkled in Baptisme which is therefore called the holy and saving laver or the washing of regeneration Tit. 3.5 81 Unto which Regeneration Renovation or renewing is added as an inseparable companion though it be not altogether absolute and perfect in this life 82 For if there were a perfect renewing in Baptisme then would not the Apostle say That the inward man is renewed dayly Aug. 2. de peccat merit remiss cap. 7. 83 Knowing therefore the extreme corruption of our nature let us send up our prayers and sighs unto Christ our Physician to renew us every day more and more till at length we be perfectly renewed in the life to come which is eternall CHAP. X. Wherein are contained Theologicall Aphorismes concerning Free-will That is The Power which is left in man since the fall 1 THE Poyson of Originall sinne hath quite overrunne and inwardly infected all the powers and faculties of man 2 Whereupon there must needs follow great Detriment and Decrement or losse and decay in them all 3 The Powers and Faculties of man are chiefly to be estimated by the Reasonable Soul which was created after the Image of God 4 The Faculties of the Reasonable Soul are two a Mind to know and understand and a Will to elect and choose 5 From the concourse of these two faculties ariseth that which is commonly called Free-will 6 Which is a Facultie both of the Mind and the Will For the arbitrement or judgement is of the Mind and the Freedome or Libertie is of the Will 7 Libertie or Freedome is attributed unto the Will first having a respect unto the Manner of Working which is Free and Voluntarie 8 For it is not compelled or violently carried away by any Externall motion neither doth it work onely by a Naturall instinct but it hath an Internall and Free principle or cause of its own motion 9 This Libertie is a naturall and essentiall propertie of the Will 10 And therefore it was not lost by the fall 11 For the Will did not cease to be a Will by reason of the fall 12 This Libertie from coaction or necessitie is called Interiour Libertie or Libertie in the Subject 13 Therefore the Will of man in this respect is alwayes free though noâ— alwayes good August in Enchirid. cap. 30. 14 But yet the will of man is so free that still it must needs acknowledge the all-ruling power of God 15 And therefore it is not free from Law and Obligation 17 For God hath imprinted in the mind of man certain Naturall Motions the light and leading whereof the Will must follow 17 If it follows them it is free 18 For the True Libertie and Freedome is to serve God and to obey his Law 19 In which sense Tullies saying is very good in his Oration for Cluentius We are servants to the Laws that so we may be freemen 20 Therefore as in respect of Libertie or freedome from coaction man hath alwayes free-will yea since his fall 21 So in respect of Libertie or Freedome from
is the propertie of those that will not be contented with the means that God hath instituted and ordained 33 True Faith is not dead Jam. 2 17. For the Spirit of God worketh it in our hearts by the lively Word of God 34 Yea rather it is Operative and Working Galat. 5.6 35 That Energie or working of Faith is Twofold One by which it relieth on Christ the Mediatour declared in the word of the Gospel and apprehendeth and layeth hold on his benefits and Another by which it worketh through Love 36 When as we say then that Faith doth justifie and Faith alone we are to expound these two propositions 37 Faith doth justifie not in respect of the excellencie or dignitie thereof nor in respect of the latter Energie or working but because it apprehendeth and sayeth hold on Christ the Mediatour 38 Therefore there is no reall difference between these Whether we say that Faith doth justifie as some say â—nstrumentally or as others Forâ—ally 39 In the former acception it iâ— taken for the Gift of God kindled 〈◊〉 the heart by the Gospel or the faithfulâ— heart and so it is an Instrument by which Christ is apprehended 40 In the latter acception it is taken for the very Apprehension of Christ by Faith and so it is the Formall cause that is the reason and manner of oâ—â— Justification 41 Neither is there any reall difference whether we say as some do thaâ— Faith doth justifie Formally or anothers that it is Christ or as others thaâ— it is Christs merit 42 For it is all one as if you shoulâ— say Faith which apprehendeth Christ doth justifie or Christ being aâ—â—â—hended by true Faith is our justificatâ—on or The merit of Christ through Faith is imputed unto us to justificatâ—on 43 For the proper Object of savinâ— Faith is Christ with his merit and â—gain Christ doth nothing profit us 〈◊〉 lesse through Faith his righteousnessâ— be imputed unto us 44 To speak properly then Thâ— Formall cause of our Justification 〈◊〉 Christs righteousnesse that is his actiâ—â— and passive obedience apprehended of â—s by Faith and by God imputed unto â—s 45 God in his Judgement doth exact of us an account of all his gifts bestowed upon us that is of that perfection integritie in which we were created after his Image 46 But he found not in us that integritie wisdome and righteousnesse wherein we were created but in stead thereof sinne and iniquitie for which by the Law which is the rule of justice we are accused and condemned 47 But here the free Mercy of God steps in unto judgement and exhibiteth unto us Christ our Mediatour and Redeemer He taketh from us that which is ours that is sinne and iniquity and bestoweth upon us that which is his that is his obedience which he performed unto the Law 48 From this foundation God who is both Mercifull and Just by a most excellent temper of his mercie and justice imputeth not unto us our sins but imputeth unto us Christs righteousnesse through Faith which resteth and relieth upon Christ as the onely Propitiatorie 49 This Imputation of Christs righteousnesse unto us through Faith is as true and reall as it is true that Christ took upon him our iniquities Isaâ— 53.5 50 Remission of sinnes is grounded on Christs righteousnesse For God doth not remit sinnes out of errour or ignorance levitie or negligence but for Christ apprehended by Faith 51 And thus the Justice and Mercie of God shew themselves in our Justification His Justice shineth in that most perfect satisfaction which Christ made for our sinnes His Mercie appeareth in his acceptation of Christs satisfaction and the applying of it unto us through Faith 52 Again the Imputation of Christs righteousnesse is made in that our sinnes are remitted for the guilt of the person cannot consist with the imputation of Christs righteousnesse 53 Therefore as Originall sinne is not onely a want or privation of Originall righteousnesse but also an evil Concupiscence So likewise our Justification before God consisteth in the Remission of sinnes and the Imputation of Christs righteousnesse 54 With this Remission of sinnes â—â—putatâ—on of Christs righteousnesse â—egeneration and Adoption there is â—lwayes joyned Renovation by an inseparable union For Christ doth not onely bestow upon us his righteousnes â—ut his Spirit also which reneweth our nature 55 But yet our Justification before God doth not consist in both these joyned together 56 But Renovation is a Consequent of Justification and because through the imbecillitie and weaknesse of our nature it is never full and perfect therefore we cannot attribute unto it the glory of righteousnesse as if it were able to subsist before Gods judgement 57 And this is it which we labour to shew when we say that we are justified by Faith alone 58 Where the word Alone doth not determinate Faith the Subject as if justifying faith were at any time alone and separate from Charitie and other Christian vertues 59 For True Faith is a lively Faith and not a dead Faith It vvorketh by Love and is not without works 60 But that Exclusive particle or word Alone doth determinate â—he Predicate because the Righteousnesse of Christ alone the power of apprehending whereof belongs to Faith alone and not to works is imputed unto us oâ— Justification 61 We do not deny then that the Holy Spirit doth kindle new motions in the regenerate and that those thâ—â— are justified do walk in good works 62 Nay rather we say plainly Where there are not those new motions stirred up by the Holy Spirit neither is that true Faith as yet kindled We say plainly that Good works must follow iâ— those that are justified 63 But this it is which we deny That either these new motions are habituall righteousnesse of force before God or that these good works are actuall righteousnesse on which we may rely before Gods judgement 64 But indeed all the certitude of our confidence is in the precious bloud of Christ August In Meditat. 65 For wo unto men even of the best and most laudable life if God setting aside his mercie proceed to their examination in his justice 66 We therefore urge Exclusive particles in matter of merit in application and in form of justification 67 For fear lest that works should seem to be set up either as the merit or means or form of our Justification before God 68 But it is the grace of God onely which through Christ alone by Faith alone apprehended doth justifie us 69 The end of this saving Faith is the salvation of our souls and life everlasting 1. Pet. 1.9 70 For by Faith we have not onely accesse unto grace but we also stand in grace Rom. 5.2 And we are kept by the power of God through Faith unto salvation 1. Pet. 1.5 71 But yet notwithstanding Faith can be no more separate from Love and Charitie then the Rayes from the Sun and the Heat from the Fire farre be it from us to say that Faith is