Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	father_n	son_n	subsist_v	3,592	5	11.9300	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96805	The abridgment of Christian divinitie so exactly and methodically compiled, that it leads us, as it were, by the hand to the reading of the Holy Scriptures. Ordering of common-places. Vnderstanding of controversies. Cleering of some cases of conscience. By John Wollebius. Doctor of Divinity, and ordinary professor in the University of Basil. Now at last faithfully translated into English, and in some obscure places cleared and enlarged, by Alexander Ross. To which is adjoined, after the alphabetical table, the anatomy of the whole body of divinity, delineated in IX. short tables, for the help of weak memories.; Christianae theologiae compendium. English.	Wolleb, Johannes, 1586-1629.; Vaughan, Robert, engraver.; Ross, Alexander, 1591-1654.	1650 (1650)	Wing W3254; Thomason E1264_1; ESTC R204089	204,921	375

things Gen. 1.2 Psal 33.6 Joh. 26.13 and 5.44 2. From the conservation of all things Gen. 1.2 He moved on the waters a similie taken from a Hen sitting on her chickens and cherishing them 3. From the sending and anointing of Christ Esay 61.1 The Spirit of the Lord is upon me because he hath anointed me 4. From the Gifts of Tongues and Miracles 1 Cor. 12.4 There be divers gifts but the same Spirit 4. From his Divine Honours 1. We must believe in him according to the Creed 2. VVe must baptize in his name Mat. 28.19 To him we must direct our Prayers 2 Cor. 13.13 Rev. 1.4 Where are said to be seven Spirits not in number but in the diversities of gifts whence the ancient Church was wont to sing Thou sevenfold Spirit in respect of gifts V. The difference of the Persons is seen in the Order Properties and manner of Working they differ in Order because the Father is the first the Son the second and the Holy Ghost the third person they differ in Properties because the Father is from himself not onely by reason of his essence but also of his personality The Son is * A. R. The Son is from the Father not as an effect from the cause for that were to infer a priority 2. A dependency 3. A diversity of substances in the Trinity but he is from the Father as the understanding is from the soul the river from the spring or the thing proceeding from its original from the Father the Holy Ghost is from the Father and the Son They differ in manner of working because the Father worketh from himself the Son from the Father the Holy Ghost from both VI. The trinity of the Persons takes not away the unity of the Essence for there are three Persons but one God Deut. 6.4 Hearken Israel the Lord our God is one God 1 Cor. 8 4. We have one God the Father from whom are all things and we in him and one Lord Jesus Christ by whom are all things and we through him Eph. 4.6 There is one God and Father of all 1 Tim. 2.5 There is one God and one Mediator between God and man the man Christ Jesus 1 Joh. 5.7 and these three are one VII Hence the Word God is sometimes taken essentially for the whole Trinity and sometimes hypostatically for one of the Persons Act. 20.28 God hath purchased the Church by his own blood Here the name of God is hypostatically spoken of the Son VIII The unity of the three Persons in the Trinity consisteth 1. In the identity of substance 2. In equality 3. In coherence or cohabitation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IX The identity of substance is by which the three Persons being co-essentiall or of the same essence do exist For they are not of a like essence nor of an essence unlike nor of a different essence nor of the same specifical essence X. Equality is that by which the three Persons of the Deity are equall in essence properties essentiall actions glory and honour whence the Son and Holy Ghost are no less then the Father God of themselves life of themselves and Justice of themselves XI Coherence or cohabitation is that by which the persons are most straitly united that the one remains in and with the other Joh. 14.11 Believe me that the Father is in me and I in the Father CHAP. III. Concerning the Works of GOD and the Decrees of GOD in generall THus God hath been considered in himself Now he is to be considered in his works which works are either Essential or Personal Those are essential which are common to the whole Trinity but the personal are those which are proper to each person Both these as well essential as personal are either to internal or external objects The internal are they which have no reference to any object without God as Understanding by which God understands himself the Generation of the Sonne the Production of the Holy Ghost Gods external work is that which hath reference to some object without the Trinity such are Predestination Creation and the like which have relation to the Creatures as objects without God The RULES I. One and the same external work in a different consideration is both personal and essential So the incarnation of Christ in respect of inchoation or initiation is the essential work of the whole Trinity but in respect of bounds or termination it is the personal work of the Sonne alone for though the Father and Holy Ghost are the cause of Christs incarnation yet the Sonne only was incarnate Even so although Creation Redemption Sanctification are essential works of the whole Trinity yet in another respect they are called personal For the Father is called Creator because he is the Fountain both of the Trinity and of operation for the Sonne and Holy Ghost work from the Father The Sonne is called Redeemer because having mans nature he performed the work of redemption But the Holy Ghost is called the Sanctifier because he is sent from Christ as a Sanctifier and Comforter II. The external Operations are indivisible or common to all the Persons This axiome followes upon the former for as the essence is common to all the Persons so are likewise the essential operations III. Yet every operation remains one and the same if we consider the essential Original from which it proceeds the Act by which it is effected and the Effect it self which is produced Gods operations which have reference to outward objects are either immanent and internal or transient and external The immanent or internal operations are they which are effected within the essence of God to which sort belong Gods decrees The RULES I. Every operation which hath relation to outward objects is not therefore an external operation For the Decrees of God are such kind of operations so farforth as they have reference to the creatures or any thing without God yet they are internal operations in that they remain within Gods very essence II. Gods immanent or internal works are not things different from Gods essence For whatsoever is in God is God as we have already shewed out of the simplicity of the Divine essence and as in God essence and actual being are not different so in him will and willingnesse are not different really Gods decree is the internal action of the Divine will by which he hath determined from eternity most freely and certainly of those things which in time are to be effected The RULES I. This is called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Determined purpose b The hand and counsel of God c The good pleasure of God and Gods eternal providence a Act. 2.23 b Act. 4.28 c Eph. 1.9 Now this is called his Eternal providence that it may be distinguished from Actual providence which is nothing else but the execution of Gods decrees This is called the Will of God or The will of his good pleasure Indeed the Decree is the very will of

Isa 6.2 How much lesse then could any man intercede whereas there is not one just Person Rom. 3.10 The evill that was to be taken away was sin and the consequents of sin the wrath of God the power of Satan both temporal and eternal death Now I pray by whose suffering could that infinite Majesty be satisfied which was offended unlesse by his suffering who was also Infinite By whose Intercession could the wrath of God be appeased but by his onely who is that best beloved Sonne of God By whose strength could Satan with the whole power of darknesse be overcome except by his who in power exceeds all the Devils who finally could overcome death except he who had the power over death Heb. 2.15 But the good things that were to be restored were perfect righteousness adoption into sons the Image of God the gifts of the Holy Ghost life eternal and such like but now who could bestow that righteousness on us except he who is justice it self Who is so fit to make us the sons of God as he who is by nature the Son of God Who was so fit to restore in us the Image of God as he who is himself the image of the invisible God Who can bestow on us the holy Spirit so assuredly as he from whom the Spirit proceedeth Who at last can give us life eternal but he who is life it self Joh. 1.4 XII That he might be man the justice of God required which as it leaves not sin unpunished so it punisheth not sin but in that nature which sinned The first branch of this Rule is plain both by the justice and by the truth of God By his justice because God by this doth not onely resist but also punish sin Psal 5.5 6 7. For thou art not a God that hast pleasure in wickedness nor shall evil dwell with thee the foolish shall not stand in thy sight thou hatest all workers of iniquity thou shalt destroy them that speak lies the Lord will abhor the bloody and deceitfull man Now by the truth of God because the threatning which was given before the fall could not be in vain therefore Socinus is idle and foolish who that he might overthrow the merit of Christ feigns such a justice of God which doth not necessarily inflict eternal death or require satisfaction and which in this respect can be content to lose its own right but if sins are to be punished they were surely to be punished in our nature for to man the Law was given and to man death was threatened therefore it lies upon man to suffer the punishment XIII It was requisite that God and man should be united in one Person that he might be a Mediator between God and us He was therefore the medium between God and man that is he was at the same time God and man that he might perform those things which were to be effected towards God and man Heb. 5.1 These works of God and man do require both natures in the same person of which in the next Chapter more at large The parts of Christs Incarnation are two to wit the Conception and the Nativity In the Conception three things for the better understanding are considerable the forming the assuming and the personal union of the humane nature The forming of the humane nature of Christ is that whereby it was produced without the help of man of the Virgins blood by the operation of the Holy Ghost The RULES I. The Holy Ghost is not the material but the efficient cause of Christs conception For he was conceived not of his substance but by his power not by generation but by his commanding force and benediction Aug. II. The next or proximate matter was the blood of the blessed Virgin III. the form of Christs conception consisteth in the preparing and sanctifying of the Virgins blood by the vertue of the Holy Ghost in the forming of the body whereby together at the same instant it was made perfect and not successively as the bodies of other men are Lastly in the inspiring of the reasonable soul Whereas fourty dayes are appointed in ordinary generation for the time of forming the embryo the body of Christ was perfected in a moment otherwise not Christ the man but an embryo had been conceived IV. The end of Christs miraculous conception was that he might be free from Original sin for this sticks close to all that are of and by Adam that is to all who are naturally descended from him but it was needfull that Christ should be born without sin that we might have a holy High Priest Heb. 7.17 The assumption of the humane nature is whereby Christ assumed truly a humane soul and body with all their affections proprieties and infirmities yet without sin The RULES I. Christ assumed not man but the humanity not the person but the nature For otherways he had not been God-man and one person but two persons and so there had been two Christs The Scripture stiles him Emanuel because the same who is with us that is to say who is man is also God Isa 7.14 the same eternall Word is said to be made flesh Joh. 1.1 and the same is called both Davids Son and his Lord Mat. 22.42 II. And not onely did he assume a true humane body consisting of three dimensions and a true soul but also the essential Properties III. Yea and he took our infirmities too but not those damnable ones but such as were faultlesse and miserable These infirmities are either of the body or of the soule Again the infirmities of the body are from external causes as the calamities and torments inflicted by enemies Or they have their being from some internal cause and they follow wholly our nature since it fell front its primitive happinesse as to be cold to be hot to thirst to hunger to be in pain to grow weary and such like But the infirmities of the soule are sadnesse feare ignorance c. IV. So likewise he took upon him our affections but free from all disorder or inclination to evil The Personal Union is whereby the Person of the Son of God did communicate his Hypostasis or Personality to the humane nature and he so knit it to himself and with his divine nature that the propriety of both natures being entire he is in one Person God and man The RULES I. Christs humane nature hath no other or particular Hypostasis or subsistence then that of the Word that is of the Son of God In this point Christ differs from all other men because every man hath a peculiar Hypostasis or manner of subsisting by which he differs from other Persons besides his Essence consisting of body and soul but Christs humane nature wanting a proper subsistence is assumed into the fellowship of the Hypostasis of the divine nature neither doe we inferre from hence that the humane nature in Christ in this point is more inferiour then in other men for it is so much the

more excellent in Christ by how much the subsistence of the Son of God exceeds other creatures II. For the better conceiving of this mystery it is expedient that we shew how the humane nature was and was not united to the Son of God III. It was not united coessentially as the Persons in the God-head are united not essentially onely and virtually as the essence of Christ is present to all not by way of assistance or by the presence of grace onely not naturally as the matter and form are united not by way of conveniency as one friend to another not mystically onely as Christ dwels in the faithfull not Sacramentally as he is in the holy Supper but Hypostatically and personally that is to say that we may more fully explain our selves for avoiding the Eutychian and Nestorian Heresie 1 Immutably without changing of the divine Person 2. Indivulsably without pulling asunder the natures with Nestorius 3. Inconfusedly without confounding the natures with Eutyches 4. Inseparably IV. There are three effects of the Personal Vnion the communication of property the excellency of the humane nature and the cooperation of both natures in these common works of God and man V. The communication of Properties is a manner of speaking whereby that which belongs to either nature is predicated of the Person of Christ which way soever it is called This is either directly done or indirectly directly when that which belongs to the divine nature is predicated of the Person so nominated from the divine nature even so are things denominated from the humane nature which belong to the humane nature John 1.1 In the beginning was the word and the word was with God and the word was God c. Luk. 18.32 The Son of man shall be delivered to the Gentiles he shall be mocked and spitefully entreated and spit upon Indirectly when that which belongs to the Divinity is enunciated or said of Christ as man and what appertains to the humanity is spoken of Christ as God as Joh. 3.13 No man hath ascended to heaven but he that descended to wit the Son of man which is in heaven Act. 20.28 God hath purchased the Church with his own blood VI. This communication is verbal or real verbal in respect of the manner of speaking but real in respect of the foundation to wit of the personal union For as both natures truly subsist in the Person of the Son of God so the properties of both natures are common to him VII But here we must distinguish the concrete words from the abstract for those belong to the Person but these to either Nature Therefore I may truly say God is man and man is God but not likewise the Deity is the humanity or the humanity the Deity for even in natural things there is this difference many things are opposite in the abstract which in the concrete are but diverse or subordinate for we say rightly that is corporeal which is animate and something corporeal is animate but we cannot say that the soule is the body or that the body is the soule so all Christ is every where but not all of Christ or both natures VIII The excellency of Christs humane nature consisteth partly in those gifts which proceed from the grace of union and partly in the honour of adoration IX Among his gifts we are chiefly to consider his Knowledge and Power X. Although that eternal knowledge which is an essential property of the Divine nature is not transfused into the Humane nature yet in this humane nature there is a threefold knowledge to wit a donative an infused and an experimental XI The donative called also the Knowledge of the blessed is that whereby the humane nature being most neerly united to the Divine essence seeth the same though it cannot comprehend it For a finite thing cannot comprehend an infinite it seeth God all but not altogether or totally XII The infused knowledge is that whereby Christ being anointed by the Holy Ghost knoweth all heavenly things which otherwise cannot be seen but by the light of grace XIII The experimental knowledge is that by which Christ knows the things that are intelligible by the light of nature conceiving the effects out of their causes and the causes out of their effects c. XIV Albeit both in his donative and infused knowledge he excelleth Angels and men yet this differs from his eternal omnisciencie XV. Ignorance is opposite to his experimental knowledge which * A. R. It is said here that Ignorance is attributed to Christ This cannot be meant properly for it was not fit there should be ignorance in him who came to cure our ignorance And if ignorance be the want of that knowledge which ought to be in us 't must needs be sin in whomsoever it is There is a difference between these two phrases Not to know and to be ignorant for ignorance is the privation of knowledge which is a habit and that was not in him in whom were hid all the treasures of wisdome and knowledge And so Peter Joh. 21. and all the Disciples Joh. 16. confesse that Christ knew all things But not to know signifieth the suspension of the act of knowledge only which can be no privation in him that hath the habit To wink is not to be blind for he that winks hath the habit of sight which a blind man wants Again to know in Scripture is sometime to make known as Gen. 22. Now I know that thou fearest me that is I have made it known So not to know is not to make known by the rule of contraries So Christ knew not the last day that is he made it not known or he did not know that day to reveal it So when Christ is said to increase in knowledge is not meant that he was ignorant but that he attained to the knowledge which he had before after another manner then he did before that is experimentally now habitually before ignorance is attributed to Christ for in this kind of knowledg he is said to increase Luk. 2.52 XVI Such is the power of his humane nature that in this also it is superior to men and Angels for it received an instrumental power to work miracles but the principal or omnipotent power was reserved for the Word which maketh use of the humane nature as of an instrument XVII The adoration of the Humane nature is an honour that follows upon the Personal union yet this adoration is not of the flesh as flesh nor of the creature but of God in the created flesh XVIII The thing that followes upon the Hypostatical union is the meeting of both Natures in those works which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of God-man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfections in which these four things are considerable 1. The worker Christ himself 2. The principles by which he works to wit the two Natures 3. The force of energie or the twofold action according to the twofold

nature 4. The external work it self in which those actions are united This is made clear by the similie of a Fiery-sword in which 1. We see the unity of the sword 2. The two principles of working to wit the sword and the fire 3. Two actions cutting and burning 4. One work the thing cut and burned So much of Christ's Conception His Nativity is whereby Christ according to the usual time being carried in the Virgins womb was at length born brought forth to light Luc. 2.6 7. So it was that while thy were there the dayes were accomplished that she whould be delivered and she brought forth her first-born Sonne The RULES I. We firmly believe Christs nativity against the Jewes The confirmation is twofold The first out of the Prophets because the places in which he should be born and educated in which he should teach and suffer are wasted and the time is past in which according to Prophetical oracles he was to come For he was to he born in Bethlehem Mich. 5.2 to be educated in Nazareth Esa 11.1 and to enter Jerusalem while the second Temple stood Zach. 9.9 Hag. 2 7.9 and that when the fourth Monarchy was abolished Dan. 2.44 the Scepter not being totally departed from the Jews Gen. 49.10 But Bethlehem Nazareth Jerusalem and the second Temple are long since destroyed that fourth Monarchy is abolished and the Scepter totally departed from Judah The Messiah then is doubtlesse come The second confirmation is taken from the agreement of Luke's Evangelical History concerning Christs nativity with the Prophetical oracles concerning the time of the Messiah's coming Gen. 49.10 of his Pedigree Jer. 23.5 of the Virgin his mother Esa 7.14 of his Country Mich. 5.2 Lastly concerning his condition Esa 53.2 II. The Nativity to speak properly is not of the hummanity but of the man Christ not of the nature but of the * A. R. The Nativity is of the Nature as of the Terminus but of the Person as of the Subject for the Person is begot and so is the Nature this terminative that subjective person III. There be two generations of the Son the one eternal to wit of the Father the other temporal namely of the Virgin his mother There be also two Filiations or Sonships by the one whereof he is the Son of the Father by the other the Son of Mary IV. Yet we must not say there is a double Son or two Sons for he is not two Persons but one Person and two Natures V. Therefore Mary is to be named not only the Mother of Christ with the Nestorians but also the Mother of God VI. The nativity of Christ is both natural and supernatural Natural as he was born in the usual time by the opening of the wombe Supernatural as he was begot of a Virgin The Papists under pretence of maintaining Maries Virginity affirm that Christ was born of Mary without pain the womb being shut Now although we leave it as a thing doubtful whether Mary's Child-bearing was without pain or not as the Ancients thought yet we deny that Christ came out the womb being shut when in plain tearms the Law is applied to her which requires That every male which openeth the wombe shall be holy to the Lord Luc. 2.23 Neither doth Mary's Virginity consist in this that her womb was not opened in her child-birth but in this that she was not known of man VII We believe also that Mary continued a Virgin after her childbirth For her mariage with Joseph did not consist in the generation of children but in her education and holy conjunction of life with him VIII Although Christ had no other brothers born after him yet he is rightly called Mary's first-begotten Sonne In Scripture Christ is called the first-born four manner of wayes 1. In respect of eternal generation by which he was begot before all creatures Col. 1.15 2. In respect of election and dignity whereby he is the first-born amongst brethren Rom. 8.22 3. In respect of his resurrection whereby he is the first-begotten from the dead Col. 1.18 4. In respect of his nativity of the Virgin Luc. 2.7 Now he is not only called first-born whom other brothers do follow but he also who is born before others although he be indeed the only begotten or he whom other brothers do not follow whence such a one even before he had any brothers was consecrated to God as if he had been the first-born IX The fruit of Christs nativity is shewed both in ●he speech and song of the Angels Their speech is Luc. 2.10 11. Then the Angel said to the shepheards Fear not for behold I bring you glad tidings of great joy that shall be to all people that this day there is born to you a Saviour in the City of David which is Christ the Lord. Now the song is Glory to God on high Peace on earth Good will towards men Ibid. v. 14. CHAP. XVII Of the Office of Christ the Mediator HItherto we have spoken of the Person of Christ our Redeemer the office of his Mediatorship is that whereby as God-man he was to perform those things which for our salvation were to be performed between God and us The RULES I. Christ in respect of his Mediatorship is fitly called Jesus Messiah Christ and Lord. II. Christ is the Mediator of Angels and men but not after the same manner for he is Mediator to those in respect of their gracious union with God but of these in respect of reconciliation and redemption III. The efficient cause of this office is the whole blessed Trinity but the Father by way of excellency Isa 42.1 Behold my servant whom I uphold mine el ct in whom my soul delighteth and 49.1 The Lord hath called me from the womb Psal 110.4 The Lord hath sworn and will not repent thou art a Priest for ever after the order of Melchisedek Heb. 5.5 Christ glorified not himself to be made an High-Priest but he that said to him thou art my Son to day I have begot thee IV. The subject of this office is not onely all Christ but the whole Christ for he is Mediator according to both natures This is denied by the Samosatenians and Pontificians who teach that Christ was Mediator onely according to his humanity But this rule is grounded upon a most firm reason for if the works of the Mediator be the perfect operations of God and man in which is required not only the action of man but of God also then doubtless this office is attributed to Christ even according to his Divinity but the former is true and therefore the latter The assumption may be proved by examples without the operation of the Deity neither can he declare the hid wisdom of God nor illuminate our mindes without the power of the Deity neither could his satisfaction obtain the honour of merit with God nor could his Intercession be effectual without the Deity neither could he have sustained that heavy burthen of Gods

the Wife and Brother of the deceased Husband The law of God doth not disallow the marriages of Cosin-Germans by the Father and Mothers side but the Canon-Law doth and so do the Statutes of other Common-wealths as that of Basil The rason of this is that with the greater reverence we might abstain from the degrees prohibited by God XVIII In the unequal collateral line they cannot marry who are in stead of Parents who are collaterally joyned to the stock or their superiours Therefore the Nephew cannot marry with either Aunts nor the Neece with either Uncles As for Affinity marriage with the Wives Sister or with the Husbands Brother is forbid by the law of nature in others affinity doth not extend it self so largely the Husband should abstain from the Wives kinswoman but not the Husbands kinsman from the Wives kindred and on the contrary Therefore two Brothers may marry with two Sisters the Father and the Son with the Mother and the Daughter but not the Father with the Daughter or Son with the Mother for so the order of nature should be perverted Sons in law also may marry with Daughters in law but the Father and Son cannot marry two Sisters for one of them should be mother in law to the other XIX Regard must be had of Religion that marriages be not made between those of different religions It is one thing to speak of a marriage already made and of that which is to be made of the former the Apostle speaks 1 Cor. 7 but the other is most severely prohibited Exod. 34.12 c. Deut. 7.3 where a reason is added taken from the danger of seducing to which Pauls saying agrees 2 Cor. 6.14 Be ye not unequally yoked with the wicked Sad examples we have of the events of such marriages of the first world Gen. 6. of Solomon 1 King 22. of Ahab 1 King 21.15 of Jehosaphat who married Ahabs daughter to his son Joram who was seduced by her 2 King 8. Of Valence the Emperour who by his wife was seduced and drawn to Arianisme XX. The form of marriage consists in the mutual benevolence of the married couple under which word we understand mutual love help comfort and suck like See 1 Cor. 7.3 4 5. Ephes 5.22 c. 1 Tim. 2.8 1 Pet. 3.5 c. XXI Although the rite of publique consecration is not expressely commanded by God yet it is religiously observed among Christians XXII The chief end of marriage is Gods glory the subordinate is natural or adventitious natural is that for which marriage was at first instiuted to wit for procreation of children and for mutual help the adventitious is that now since our nature is corrupted it may be a help to preserve chastity and modesty XXIII The precept of marriage is not simply necessary nor doth it tye all men but bindes them onely who out of marriage cannot live chastely and therefore in a manner seem to be made for marriage Matt. 19.11 All cannot take this saying but they to c. XXIV Therefore as marriage is honourable so it becomes all orders among men Impiously then doe the Papists forbid the Priests to marry That it is honourable in it self is plain by the Apostles saying Heb. 13.4 and by the divine institution of it in the state of innocency Gen. 2. by the defending of it from abuses Matt. 19. and by Christs honouring of it with his presence and first miracle in Cana of Galilee Iohn 2. that it is also decent in Ministers is said lib. 1. c. 26. can 3. XXV If one marry her with whom he hath committed Adultery this is not marriage but a continuation of Adultery Some things are repugnant to marriage simply other things onely in some respect Those things are repugnant to it in some respect which disturb the peace and mutual benevolence of the married couple of which sort are 1. Jealousie 2. Sloth in houshold-affairs 3. Peevishnes and bitternesse 4. Stubbernnesse idle prating procacity But to marriage are repugnant simply Adultery and malicious deserting So is Adultery described in those places in which it is forbid as a deadly sin Levit. 18.20 20.10 Deut. 22.22 Prov. 5 and 6. Therefore that is onely adultery which is committed with an other mans wife whether he be a married or unmarried man that commits it but if the husband go to bed to a single woman or a whore that is called Fornication in Scripture Prov. 23.27 28. * A. R. Divorce is caused by either of these Divorce is either in respect of the Bed or in respect of Cohabitation and the Adultery is either publiquely known or else but suspected and hid known Adultery is to be punished by the Magistrate with divorce from bed and cohabitation for suspected and close Adultery the parties married may divorce each other from the bed not from cohabitation because this is a publique punishment and it is to be inflicted by a publique Magistrate But in every case of Adultery Divorce is not requisite or lawfull For 1. If the party offending repent the party offended ought to forgive and be reconciled 2. If there be danger lest the offending party fall into some desperate course upon divorcement 3. If the Husband prostitute his Wife to another he being the cause rather of the Adultery then shee 4. If the woman is ravished by another man against her will 5. If the man after the woman hath committed Adultery and he knows it admits her again unto his bed in this case he is not to divorce her for the former fact 6. If both the husband and wife be guilty of adultery the one is not to divorce the other 7. If the husbands long absence and silence hath occasioned the wife to conceive he is dead and she many another in this case if he return he is bound to receive his wife again In all these cases then Divorce is not to be used for Christ commands it not but permits it Again if a man intending to marry one sister unwitingly marries the other being deceived as Jacob was by Laban in marrying Leah in stead of Rachel he is not bound to divorce her Divorce is caused by either of these Matt. 19.9 But I say unto you whosoever putteth away his wife except it be for Fornication and marrieth another committeth Adultery 1 Cor. 7.15 But if the unbelieving depart let him depart a Brother or a Sister is not under bondage in such cases CHAP. XII Of Works belonging to the Eighth Precept AFter our duty in preserving our own and neighbours Chastity follows our duty towards our own and neighbours Goods Of this in the eighth Precept the summe whereof is That we endeavour justly to preserve our own and neighbours goods The Precept is Negative and Synecdochical Thou shalt not steale where by the name of theft Synecdochically is meant any kind of injustice towards the goods of fortune whence the Affirmative is inferred that in earthly things we deal justly The Vertues of this Precept

for us The latter branch confounds his holiness or innocency with his obedience or actual justice which differ as much as the habite and privation Innocency indeed is necessarily required in Christs Sacrifice but his actual obedience is not onely required in Christ as a Priest but it is also a part of his satisfaction and merit for if Adams actual disobedience was the meritorious cause of damnation why should not the actual obedience of the second Adam be the meritorious cause of salvation except we will say that the first Adam was more powerful to damn us then the second was to save us II. The Fathers command which Christ obeyed was special and general Special in respect of the end that he should obey not for himself but for us But general in respect of the object for he was subject to the same Law which was prescribed to us and in all things which the Law enjoyned us to They who only make Christs passive obedience meritorious pretend that it was performed so onely by a special command from the Father that he should die for us But this were not a special command only but a partial For Christs obedience doth as far extend it self as the Law doth Whereas then the Law obligeth us both to the punishment and to obedience he did satisfie both these requisites III. Life eternal is considered either in it self as it is a full participation of celestial joy or in opposition to damnation as it is a freedom from damnation in the former sense the perfect Justice of Christ is the cause of eternal life but in the latter the suffering of the punishment is the cause of life eternal It is one thing to describe Life eternal privatively and another thing positively To speak properly there is no other cause of eternal Life but perfect Justice according to the Law Do this and live Yet Christs death is called the cause of eternal Life so far as it is a delivery from all evil neither is freedom from damnation and heavenly joys parts of life but onely different relations Hence it is apparent in what sense Christ promiseth that he will give his flesh for the life of the world Joh. 6.51 Two things here are objected 1. If Christs active obedience is the cause of eternal Life then he suffered in vain 2. If Christ obeyed for us then we need not yield obedience But in the first Argument there is no consequence for there is one end which is common to both parts of satisfaction to wit our salvation another proper to each one for the end of his suffering was our delivery from evil but the end of Justice is the procuring of right to eternal life The latter Argument against the merit of active obedience is such a one as Socinus frames against the merit of passive obedience If quoth he Christ died in our stead then we need not die But there is no consequence in either there is one death of Christ another of the godly that was joyned with a curse this with a blessing Christ did undergo that as the wages of our sins but we undergo this as a passage from this life to a heavenly so there is one obedience of Christ another of man that was perfect Justice which he performed in our stead to purchase life for us but this is imperfect and is performed to shew our gratitude for our redemption IV. The active Justice of Christ in the Old Testament was shadowed out by the glorious robes of the High-Priest as a type They who deny the merit of active obedience ask By what type it was shadowed out For if say they it is a part of the Priests office in what thing did the High-Priest type it out But to what purpose was all that glorious attiring of the High-Priest in which he appeared before God if it was not to shadow out Christs righteousness Hence we read that not only were the filthy garments of Jehosuah taken off from him in signe of our sins removed from us but that new garments were put upon him and a mitre or crown set upon his head Zach. 3.4 5. So much of Christs Satisfaction His Intercession in the state of Humiliation was whereby he offered Supplications and Prayers not without tears and groans to his Father for us The Evangelical storie tels us of whole nights that Christ spent in prayer but he performed this office chiefly in the time of his Passion Joh 17. Heb. 7.5 Who in the days of his flesh offered with strong cries and tears supplications and prayers to him who was able to deliver him from death The RULES I. They annihilate Christs Incarnation who seek other Mediators of Intercession as they call them besides him The Pontificians distinguish between the Mediator of Redemption and mediators of Intercession and this latter office they ascribe to the departed Saints but it is no lesse sacriledge to ascribe his Intercession to the secondary Intercessors then to impart his Sacrifice to subordinate Priests and whereas they feigne that the Saints profit us not by their Intercession onely but by their merits also their distinction fals to the ground seeing they divide the glory also of Redemption between Christ and the Saints while they se●gn that by their merits as it were by an auxiliary aid our sins are purged and the defect of Christs passion supplied Hitherto of his Priestly office His Regal office he administred in the state of his Humiliation in gathering together a Church by his Word and Spirit so that in it there appeared no signe of Regal Majestie The RULE I. In vain do the Jews dream of the Messiah's earthly Kingdom Isa 42.2 He shall not cry nor lift up nor cause his voice to be heard in the streets Isa 53.2 3. But he shall grow up as a branch and as a root out of a dry ground he hath neither form nor beauty when we shall see him there shall be no form that we should desire him he is despised and rejected of men he is a man full of sorrows and hath experience of infirmities we hid as it were our faces from him he was despised and we esteemed him not Zach. 9.9 Behold thy King cometh unto thee he is just and saved himself poor and riding upon an asse CHAP. XIX Of Christs Exaltation THus of the state of his Humiliation the state of his Exaltation is that wherein Christ being raised from the dead was exalted to Heaven and being set down at his Fathers right hand was crowned with the highest degree of glory The RULES I. The efficient cause of this Exaltation was the whole Trinity II. But Christ considered according to dispensation is the object thereof III. The exaltation of Christs person was according to both natures IV. According to his humane nature he was exalted by laying aside the infirmities which he assumed and by obtaining those gifts which before he wanted For he attained as great a perfection both in his body and soul as

Sanctification differs from Justification I. In their genus for the justice of that is in the predicament of Quality but the justice of this in the category of Relation II. In their form For 1. In Justification Faith as a hand layeth hold upon Christs justice in Sanctification it is considered as the beginning and root of good works 2. In Justification sin is taken away onely in respect of the guilt and punishment in Sanctification it is by degrees abolished in respect of its existence 3. In Justification Christs righteousness is imputed to us in Sanctification a new and inherent justice is infused into us III. In degrees for Justification is one individual perfect act equally contingent to all but Sanctification is a successive act by degrees tending to perfection and according to the variety of the gifts of the Spirit shining in some more in some less CHAP. XXXII Of the Perseverance of the Saints SO much of Justification and Sanctification Now follows the Perseverance of the Saints and Christian Liberty The perseverance of the Saints is the gift of God whereby the Elect being justified and sanctified are so confirmed by the grace of Christ through the Holy Ghost that they can never utterly fall from it The RULES I. By the word of perseverance we do not here understand that whereby the Elect cannot fall into most grievous sins whereby their Faith cannot be weakned whereby they cannot for a time lose the effectual presence of Gods Spirit but that whereby they cannot totally and finally fall off from Faith and the grace of God II. The efficient cause of this is God the Father Son and Holy Ghost Joh. 10.27 28 29. My sheep hear my voice and I know them and they follow me and I give to them life eternal neither shall they perish for ever nor shall any man take them out of my hand my Father who hath given them to me is greater then all nor can any man take them out of my Fathers hand I and my Father are one Eph. 1.13 14. In whom also after that you beleeved ye were sealed with that holy Spirit of promise which is the earnest of our inheritance untill the redemption of the purchased possession unto the praise of his glory III. The matter which hath the nature of the subject is man truly elected called justified and sanctified IV. The form consisteth partly in the will to persevere partly in the act it self the will is never defective in the godly but the act is sometime more intense sometime more remiss V. Though then Faith may be lost in respect of the second act yet in respect of the habit or first act by which it apprehends Christ it is never lost VI. The end of this gift is the assurance of our salvation and a true and firm comfort VII Out of all this we conclude that the Elect who are called justified and sanctified are assured of their salvation Besides the Scripture testimonies cited above 1. The certainty of our Election confirms this for the elect cannot perish or become reprobate Mat. 24.24 There will arise false prophets and false Christs and will shew great signs and wonders so that they shall seduce if it be possible the very elect 2 Tim. 2.19 Yet the foundation of God standeth firm having this seal the Lord knoweth who are his 2. The certainty of Vocation Rom. 11.29 For the gifts and calling of God are without repentance 3. The certainty of Faith Isa 42.1 He will not break the bruised reed nor quench the smoaking flax 4. The certainty of Justification by which there is no condemnation to those who are in Christ Jesus Rom. 8.1 5. The certainty of Sanctification Phil. 1.6 Being perswaded that he who hath begun a good work in you will perfect it untill the day of Jesus Christ The testimonies which Bellarmine alledgeth to the contrary are either such as speak not of the faithful but of hypocrites as Mark 4. ver 12.13 c. Luk. 8.13 Joh. 15.2 Heb. 6. ver 4.5.6 and 10.26 2 Pet. 2.21.22 Or else of a falling off not from the Faith by which we believe but which we believe that is from wholsome doctrine which hypocrites also believe for a time as 1 Tim. 1.19 and 4.1 and 1 Tim. 6.19 Or they are to be understood of those that are truly faithful but conditionally as Ezek. 18.26 When a righteous man turneth away c. and 1 Cor. 9.27 Gal. 5.4 The examples of evil Angels and of our first Parents are nothing to this purpose for they received only possibility if they would be willing but not will and possibility too but there is another reason of the regenerate who by the grace of the Spirit both will and can persevere Likewise the examples of Saul Simon Magus and Judas are impertinent for they were reprobates David and Solomon fell indeed grievously but they lost not totally their Faith as the repentance of both witness Psal 51. and the Book of Ecclesiastes As for Peters fall we will say with Austin Profession failed in his mouth but not faith in his heart There be two Arguments of our Adversaries chiefly to be considered 1. It is temerity say they to boast of the certainty of Faith whereas our salvation should be wrought out with fear and trembling Phil. 2.12 Answ The Elect are no wayes to be accused of temerity because they ascribe not to their own strength the certainty of salvation by which they may a thousand times fall off without Gods grace but they are kept by the power of God 1 Pet. 1.5 therefore fear and trembling are not opposed to firm confidence in God but to carnal presumption 2. They say that all admonitions will be in vain and so away will be made to carnal security Answ This will not follow for this Doctrine is so far from occasioning security that it rather drawes us from it 1. Because it is one thing to stand and another thing to seem to stand 1 Cor. 10.12 2. Because no man can promise to himself the certainty of salvation except he try his Faith by his Sanctification 3. Because although the Saints do not utterly fall off from grace yet they may fall into most grievous sins in offending God and their neighbour and may bring upon themselves divers calamities CHAP. XXXIII Of Christian Liberty CHristian Liberty is a spiritual manumission or freedome whereby the faithful are delivered from that slavery to which they were bound before their conversion that they may freely and cheerfully obey God The RULES I. The efficient cause of this liberty in general is the whole Trinity but in particular Christ our Lord. Joh. 8.31 32. If you abide in my word you shall be my disciples and ye shall know the truth and the truth shall make you free and v. 36. Therefore if the Son make you free ye shall be free indeed II. The instrumental cause of this is Faith III. The matter or subject are faithful men IV. The matter about