onely true God blessed for ever 59 In brief thus GOD is Jehovah Elohim that is one Divine Essenâ—e 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 acceptable ought the explication of the doctrine of Christ be unto us 2 Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true God and true Man 3 Therefore whether a man denie 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 ofspring 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 Vnitie 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 Trinity 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 Duâ—litie of Natures that we deny not the most neare and indissoluble Vnitie of Person 15 It is said by the Ancients That 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 onâ— of the Persons 18 The Person of the Word the divine Nature of the Word do not really differ 19 The Divinitie is entire and perfect in each Person 20 Therefore inasmuchas 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 Vnion 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 â—light 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 Vnion 30 To note the Vnitie of Person the Ancients say That this Vnion 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 Vnion Therefore there is no separation of the Natures through distance of places 34 By reason of this Hypostaticall Vnion it is truely 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 Vnion 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 truely and properly 40 Upon the Personall Vnion 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 doth 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 Praedicate sometimes expressely 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 praedicated of man as that which is humane is praedicated of God 49 For the Vnion 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 truely attributed unto the Sonne
That he thereby might learn Conformitie He gave his Law a Light for man to see Tâ—e Way to Life and blest Eternitie Do this and live Do this and Life is due But no man living ever this could do No man but one And that â—e this might do As he was Man so was â—e God most true God sent his Sonne as he had Promised According to the Time determined He was Conceiv'd and Borne and Liv'd and Died All without sinne And we are justified He did fulfill the Law which none could do And freed us from the Curse to us most due He by his Life for us hath merited Eternall Life to be inherited And by his Death which he once suffered From Death for ever us delivered But that we may these benefits partake We must Repent and all our Sinnes forsake We must by Faith in Christ be Justified And by the Holy Spirit Sanctified Now to this end Christ left his Testament The Gospell and a Twofold Sacrament And sent his Spirit for to Sanctifie Those whom hereafter he will Glorifie Heare and obey Christs will and Testament Wash and be clean Receive his Sacrament Obey the inward Calling of the Spirit Be Constant And Eternall Life inherit READER I have presented to thine eye The Summe of Gerhards whole Divinitie The Contents of each Chapter in this Book The First Chapter containeth the Summe of all the rest Chapter Concerning Page 2 The Holy Scripture 1 3 God and his Attributes 18 4 The Person Office of Christ. 33 5 The Creation and the Angells 52 6 The Providence of God 66 7 Election and Reprobation 81 8 The Image of God in Man before his fall 91 9 Originall sinne 105 10 Free-will 122 11 The Law 136 12 The Gospell 150 13 Repentance 174 14 Faith 197 15 Good Works 217 16 The Sacraments 239 17 Baptisme 260 18 The Lords Supper 283 19 The Church 306 20 The Ecclesiasticall Ministerie 324 21 The Civill Magistracie 345 22 Wedlock 361 23 Our latter end or The foure last things 37â— CHAP. I. A DESCRIPTION OR REPRESENTATION of the Theologicall places or Heads of Divinitie contained in this book together with their order and connexion 1THe onely and proper Principle of Divinitie is the word of God 2 For God came forth from the secret throne of his Majesty and manifested himself unto men in the word 3 At sundrie times and in diverse manners God spake in time past unto the fathers by the Prophets In these last dayes he hath spoken unto us by his Sonne and his Apostles Hebr. 1.1 2. 4 That word of God was first preached by the Prophets and Apostles and afterwards the chief and necessarie heads of divine revelation were penned by them according to the will of God Iren. lib. 3. cap. 1. 5 Therefore the undoubted word of God cannot at this day any where be found but in the writings of the Prophets and Apostles 6 From this word of God floweth Theologie and is busied about it propounding unto us the oracles of God Rom. 3.2 7 Now Theologie is as the name it self imports A doctrine concerning God 8 And by this doctrine men are instructed concerning the essence and will of God unto their salvation 9 And this is life eternall To know the onely true God and Jesus Christ which came in the flesh John 17.3 10 The doctrine concerning the Essence of God is absolved in this question What God is to wit Jehova Elohim One in Essence three in Persons 11 For God hath so manifested himself that in the divine Essence being but one and that undivided there are three Persons neither more nor lesse to wit the Father the Sonne and the Holy Ghost 12 The Father is the first Person neither made nor created nor begotten nor proceeding 13 The Sonne is the second Person not made nor created but begotten of the Father from all eternitie 14 Who in the fulnesse of time took upon him our humane nature in which and through which he payed the price of our redemption 15 The Holy Ghost is the third person not made nor created nor begotten but proceeding from the Father and the Sonne from all eternity 16 We must judge of the Will of God by his decrees made from all eternitie 17 Whereof there are two more principall The decree of Creation and the decree of Reparation or as the Greek words signifie Creation and Recreation Formation and Reformation 18 What those decrees were the fulfilling of them in time doth declare 19 For what God doth and in what manner he doth in time the same thing and in the same manner he decreed to do from all eternitie 20 The reason of which assertion depends upon the immutabilitie of Gods will 21 Creation made in time is the manifestation of the decree concerning the creation of all things made from all eternitie 22 And it is the production of the Angels Men and all other creatures in the six first dayes of the world wrought by God the Father through the Sonne in the Holy Ghost to his own glorie 23 A great part of the Angels fell away from God The rest being confirmed in goodnesse do laud and praise God and are ministring Spirits for the good of men 24 Our first parents Adam and Eve in like manner at the instigation of Satan transgressed the law of God which was written in their hearts and proclaimed by the mouth of God 25 So then by this fall of theirs the image of God was quite defaced in them and their nature was corrupted with sinne 26 Whereupon their posterity also were and are to this day born stark-naked of originall righteousnesse and in a miserable manner corrupted with sinne 27 Through the contagion whereof all the powers and faculties in the soul of man are so infected that there is little or no light of Reason left and scarce any power at all in the will even about external things 28 God who is omniscient could not but know that our first parents would fall and therefore of his infinite mercie he made a decree concerning the Reparation or Redemption of man from all eternity 29 What that decree was the fulfilling of the same in like manner doth declare He sent in time his Sonne to be our Redeemer and Mediatour Therefore he decreed to send him from all eternitie 30 God by his word offereth the benefits of a Mediatour unto all and applieth them unto those that beleeve Therefore from all eternitie he decreed to offer them unto all by the word and to apply them unto those that beleeve 31 This decree in Scripture is called Predestination of which we must not judge but à posteriori that is by the manifestation thereof 32 For the fulfilling of the decree concerning the Reparation of man God hath appointed the Word and the Sacraments 33 The Word is reduced to two chief heads the Law and the Gospel 34 The Law is the doctrine of works Therefore it manifesteth unto us the corruption of our nature
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 Vnity 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 praedicated 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 doth not onely the actions of the Humanitie but because it is enriched with divine energies by reason of the most pure Vnion unto the Word Therefore it both is 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 inasmuchas it is most perfect was nothing enriched in this union but there was a great addition made unto the Humane Nature inasmuchas 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 Super-exaltation 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 we 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 which he is Essentially one with the Father and doth likewise the same things that the Father doth 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 glorie 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 Vnion is Personall so likewise is the Communication Personall 68 The Divinitie of the Word suffred no falling off of its own 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 truely said to assume and the Flesh to be assumed 73 And therefore although the union of the Natures is 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 suffred 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 forasmuch 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 of Natures in Christ and the Vnitie of Person was available unto this That what was needfull for the redemption of man if the Humane Nature could not the Divine might effect and what was not beseeming the Divine Nature 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 what 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 Gospell and in the institution and conservation of the Ministerie 87 The parts of his Priestly office are Satisfaction and Intercession 88 The Kingdome of Christ is considered either in this life or in the other 89 In this life is the Kingdome of Power and Grace That is his
THE MARROW OF DIVINITIE Thomas or Harris A Golden Chaine of diuine sentenses Written By Iohn Gerhard Doctor of Diuinitie and Superintendent of Heldburg Buy the trueth Prov. 23.23 LONDON Printed 〈…〉 1632 〈…〉 A GOLDEN CHAINE OF DIVINE APHORISMES Written By JOHN GERHARD Doctor of Divinitie and Superintendent of Heldburg TRANSLATED BY RALPH WINTERTON Fellow of Kings Colledge in CAMBRIDGE Printed by the printers to the Vniversitie 1632. TO The Right Worshipfull his most worthy friend and Benefactour Sir John Hanburie of Kelmersh in Northamptonshire Together with his Sonne and heire Edward Hanburie Esquire Mary his daughter Lady to Sir Miles Sandys of Brimsfield in Glocestersh and 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 health 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 over such unto you But such is the nature and condition of man whilest he lives here below under the clouds that no Profession can Priviledge him from storms and tempests and from injuries of weather Insomuch that even Physicians themselves many times become Patients The Great world is a Theatre in which are Acted nothing but Tragedies of humane miseries Every man hath his Intrat as soon as he is born He Acts if I may call it Acting and not rather Suffering all his life He findes no Exit till he descends into the chambers of death to put off his dresse I may truely 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 and 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 counsell 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 Saint 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 alwaies 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 Saint 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 amongst many crosses nothing hath more afflicted me then the death of him who truely honoured you in his life and was truely beloved by you to his death my deare 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 funeralls after death He wanted neither comfort in life nor honourable buriall after death Ever let my tongue be tyed 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 Goodnes 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 a◠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 to 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 dearely loved But I was speaking of my troubles for which still I finde a Remedie in the Sanctuarie For my manner is when troubles seize upon me presently to retire my self into my studie 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 acquaintance with Doctor 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 kinde invitations of me But being otherwise hindred I have sent Gerhard in my place who dedicates himself and his best service to honour you and your progenie Concerning whom I may truely say thus much If you make him your Counsellour and Companion you shall never be without a walking Library So full is he of Scripture Fathers and Schoolmen Concerning my self I can say no more but
an open deniall 9 He accuseth God of Envie and Malice being himself more malicious By a faigned pretence and promise of divine excellency and wisdome he deceived her being himself most remote from divine wisdome 10 The Causes then of our first Fathers fall were the Devill seducing and himself freely and willingly consenting 11 We must not in any case make God to have an hand or beare a part in mans fall because God is good and the authour of nothing but that which is good 12 As God created man at the first so it was his will that he should alwaies have continued And therefore God did not by any secret decree or command force him to fall 13 God is not the authour of that thing whereof he is the punisher and avenger The iniquitie which he punisheth is not of his doing Fulgent lib. 1. ad Monim 14 God gave unto man before his fall a perfect power that hee might have not fallen and an entire will that if he would he might have had no will to fall and further he added a most severe commination of death that so he might have been kept from falling 15 Man was not created that he should have a will to sinne and yet he was set in that libertie that he might have a will but he was also furnished with such light that if he would he might have had no such will 16 For God hath no need of the righteousnesse of the upright and straight or the iniquitie of the crooked and perverse August 11. de Gen. ad lit Cap. 7. 17 No perfection is added unto God by his externall works which are but the prints and footsteps of his inward perfection 18 Incredulitie and unbelief according to the order that Moses hath set down in his description was the first sinne of man 19 As long as the word and faith is retained in the heart there is no proud swelling or lifting up of ones self against God 20 Whatsoever was first for order of internall intention certainly incredulitie was the first sin for order in the act of externall commission 21 Neither had the minde of man being illuminated with such divine light as it was ever turned away from God by pride unlesse first it had made a secession or revolting from the word 22 The Apostle denies that Adam was deceived 1. Tim. 2.14 which wee must understand of the manner and order of being deceived 23 Though wee should grant that Adam was not deceived by another yet he was deceived by himselfe 25 It is an idle question to ask whether of the two sinned more grievously Adam or Eve They sinned both unlike indeed for Sex but alike for Pride Aug. 11. de Gen. ad lit cap. 35. 26 The opening of their eyes which followed immediately upon their fall was nothing else but the sense of their sin and the sting of a terrified conscience 27 They saw that they were naked that is bestripped of the robe of integritie innocencie with which they were invested at their first creation They knew before their fall that they were naked but their nakednesse was such as was neither shamefull nor disgracefull 28 They felt after their fall that their flesh was incited to lust and that the law of their members was shamefully repugnant to the Law of their minde 28 What great darknesse seized upon their understanding presently after their fall it is apparant from hence in that they thought with fig leaves to hide themselves from his sight whose eyes are much clearer then the sunne 29 Fain would they have been concealed from him from whom nothing can be concealed and hide their flesh from his sight who is the beholder of the heart August 11. de Gen. ad lit cap. 34. 30 With their blindnesse of minde there was also joyned the trembling of heart For they were affrighted with the shaking of a leafe who before were delighted with the presence and conference of God 31 They are called before Gods Tribunall or Judgement-seat and before him their cause is examined and so punishment follows close upon their sinne 32 This sinne of our first parents corrupted and putrified the humane nature which was all in them and no part in any other Anselm conc virg cap. 2. 33 Adam was and in him were we all Adam was undone and in him are we all undone Ambros. in cap. 15. Luc. 34 If the parents lands be confiscate their children lose their inheritance 35 From a corrupted root spring forth evil fruits from an impure fountain flow forth filthy waters and of parents which are leprous children also are begotten which are leprous 36 Even so of our first parents being destitute of originall righteousnesse and infected with the pollution of sinne such children are begotten as they themselves that is destitute of righteousnesse and infected with sinne 37 For Adam begat a sonne not after the Image of God but in his own likenesse that is corrupted with sinne 38 The Personall sinne of Adam corrupted his Nature and the corruption of Nature is by carnall generation propagated unto the person of his ofspring 39 Adam sinned not as a private man but as the lump masse and head of all mankinde 40 As his Nature so likewise the corruption of his Nature is propagated unto his posteritie As his sinne so also the guilt which is a consequent of his sinne 41 And this is that which we call Originall sinne which whosoever they be that deny or extenuate they detract exceedingly from the grace of God 42 They which plead so much for Nature are enemies unto Grace 43 Concerning this Originall sin not onely the most cleare oracles of the Holy Ghost beare witnes but also all Actuall sins the grievous weight and burden of divers calamities and death it self and likewise regeneration which is necessarie for all men towards the attainment of eternall life 44 Therefore vain and frivolous is that which is said by Pelagius That sinne came into the world by imitation not by propagation 45 For death which is the wages of sinne raigned even over them that had not sinned after the similitude of Adams transgression Rom. 5.14 46 And we are by nature the children of wrath and not by imitation as the Apostle teacheth Ephes. 2.3 47 This sinne is called Originall not from the originall of the universall nature or the humane nature but from the originall of every person descended from Adam since his fall 48 Moreover it is called Originall in reference to Actuall sinnes whereof it is the common head and fountain 49 As for the quidditie of the thing it is not onely the privation of originall righteousnesse but it is also the position of a vitious qualitie and guilt which is a consequent or follower of them both 50 Hence it is that from ouâ— parents we are damned before we are born Bern. in Med. cap. 2. Col. 1190. 51 Evill concupiscence in which the power and force of originall sinne doth chiefly appeare is
not onely the punishment and cause of sinne but it is also sinne it self 52 For there is in it disobedience and rebellion against the dominion and law of the minde August lib. 5. contra Julian cap. 3. 53 Neither hath the veice 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 evill 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 evil 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 itself 60 The whole man is the subject of originall sin with all the powers of the soul and members of the body 61 Originall righteousnesse was not onely an equall and just temperament of the body but also a rectitude of all 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 childe 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 even 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 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 draws us headlong into vice Cassiodor in Psalm 118. 78 The number of these actuall sinnes 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-VVILL That is The Power which is left in man since the fall 1 THe poyson of Originall sin hath quite overrun 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 chiefely to be estimated by the Reasonable Soule 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 concurse of these two faculties ariseth that which is commonly called Free-will 6 Which is a Facultie both of the Minde and the Will For the arbitrement or judgement is of the Minde 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 owne 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 VVill by reason of the fall 12 This Libertie from coaction or necessitie is called Interior Libertie or Libertie in the Subject 13 Therefore the VVill of man in this respect is alwayes free though not 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 minde of man certain Naturall Motions the light and leading whereof the VVill 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 VVe are servants to the Lawes that so we may be freemen 20 Therefore as in respect of Libertie or freedome from coaction man hath allwaies free-will yea since his fall 21 So in respect of Libertie or Freedome from obligation man hath never free-will neither had he before his fall 22 Againe this Libertie or Freedome of the VVill is estimated in respect of the
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 Gospell and apprehendeth and layeth hold on his benefits and Another by which it worketh through love 36 When as we say theâ— 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 layeth hold on Christ the Mediatour 38 Therefore there is no reall difference betweeÌ„ these Whether we say that Faith doth justifie as some say Instrumentally or as others Formally 39 In the former acception it is taken for the Gift of God kindled in the heart by the Gospell or the faithfull 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 our Justification 41 Neither is there any reall difference whether we say as some doe that Faith doth justifie Formally or as others that it is Christ or as others that it is Christs merit 42 For it is all one as if you should say Faith which apprehendeth Christ doth justifie or Christ being apprehended by trâ—e Faith is 〈◊〉 justification or The merit â—f Christ through Faith is imputed unto us to justification 43 For the proper Object of saving Faith is Christ with his merit and again Christ doth nothing profit us unlesse through Faith his righteousnesse be imputed unto us 44 To speak properly then The Formall cause of our Justification is Christs righteousnesse that is his active and passive obedience apprehended of us by Faith by God imputed unto us 45 God in his Judgement doth exact of us an account of all his gifts bestowed upon us that is of that perfection and 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 〈◊〉 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 noâ— unto us our sinnes but imputeth unto us Christs righteousnesse through Faith which resteth and relieth upon Christ as the onely Propitiatorie 49 This Imputation of Christs righteousnes unto us through Faith is as true and reall as it is true that Christ took upon him our iniquities Isai. 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 righteousnes but also an evill Concupiscence So likewise our Justification before God consisteth in the Remission of sinnes and the Imputation of Christs righteousnesse 54 With this Remission of sins Imputation of Christs righteousnesse Regeneration and Adoption there is allwaies joyned Renovatioâ— by an inseparable union For Christ doth not onely bestow upon us his righteousnesse but 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 not a dead Faith It worketh by Love and is not without works 60 But that Exclusive particle or word Alone doth determinate the Predicate because the Righteousnesse of Christ alone the power of apprehending whereof belongs to Faith alone and not to works is imputed unto us to Justification 61 We do not deny then that the Holy Spirit doth kindle new motions in the regenerate and that those that 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 there true Faith as yet kindled We say plainly that Good works must follow in 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 woe 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 accâ—sse 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 Sunne and the Heat from the Fire Farre be it from us to say that Faith is formed by Love and Charitie 72 For Faith without works is said to be dead not as if
unjust 63 If any thing be commanded which seems hard and grievous to be born yet we must beare it But if that which is commanded be impious and unjust we are bound not to obey it 64 We owe Tribute unto Kings and Magistrates because they labour for us because they rule and govern us and because they defend us 65 But here a due moderation is required For the tribute must be such as the Subjects are well able to pay and such as the necessitie of the commonwealth requires 66 Here the question is moved whether that place 1. Sam. 8. is to be understood of Right or Custome It may be answered by distinguishing between the Necessitie of Government and the Pleasure of the King 67 Prayers also are a due which subjects are to pay unto kings and those that are in authoritie as the Apostle teacheth expressely 1. Tim. 2.2 68 It was well said by Bâ—genhagius That if we were as ready to pray for the Magistrates as we are to dâ—â—ract from them then certainly things would go better with us and it would be the better for us 69 The Hebrew Rabbies have such a saying as this Wo unto thaâ— people which bury their own Lords Rabb Solomon Jar in Comment Hos. 1. 70 And Antigonus after his death is often digged up again by his Subjects 71 And thus much concerning the Politicall Order or Civill State That which remains concerns the Politicall Doctrine 72 God who establisheth kingdomes grant unto all Christian Kings Princes and Governours peace and tranquillity both in body and minde here in this life and eternall salvation both of body and soul in the life to come Amen CHAP. XXII Wherein are contained Theologicall Aphorismes concerning WEDLOCK OR MARRIAGE WEdlock is a state which was ordained by God even then when man stood in his integritie and before his fall 2 Marriage is honourable in all and the bed undefiled Heb. 13.4 3 But to speak properly and accurately it is no Sacrament according to the definition which is given unto Baptisme and the Lords Supper 4 For it wants the externall and visible element according to Gods institution and likewise it wants the promise which is proper to the Gospell 5 But if we speak generally and in a large sense so it may be called a Sacrament that is a signe of an holy thing Ephes. 5.32 6 The proper place and seat of the doctrine concerning marriage is to be found in Gen. 2.18 c. 7 Unto which Christ calling us back Matth. 19.5 sheweth that the answer and solution of all questions and doubts concerning Marriage is to be fetcht from that place 8 There it is taught that Marriage is the lawfull indissoluble knot and joyning together of two onely to wit the man and the woman 9 There Digamie and Polygamie that is having two wives or more is against the institution of marriage 10 Digamie is not when a man after the death of the first woman marrieth a second but when a man at the same time hath two wives Chrysost. in 1. Tim. 3. 11 For neither are second marriages nor third nor more then these forbidden by the Holy Ghost if so be that those that marry marry in the Lord. 12 Again The woman after the death of her first husband may be married again as before and yet oftener 13 God tolerated in the fathers in the Old Testament Polygamie or having many wives but he no where commanded it 14 God tolerated it I say not for unbridled lusts sake but for propagating of the Church and promoting the promise concerning the blessed â—eed 15 And so God used that which was evill in them to a good end 16 That the Marriage-knot may be lawfull there is required the mutuall consent of both parties 17 Therefore there must be no violence used neither must there be any errour especially such as toucheth the substantialls of marriage 18 The Consent which is required must be lawfull honest just free full and sincere 19 But though we said there must not be any errour yet if the faith be once pledged and the promise of marriage once made it is not to be broken upon every errour 20 Neither is the Contract to be made void and of none effect for want of every condition which is required in the Consent 21 And further the Consent of the parties is without force and efficacie if there be not also the Consent of their parents 22 And therefore we say that the Consent of the parents is as well required as the mutuall Consent of the parties and that not onely for honesties sake but also for necessitie 23 And this we say following the authoritie of the Divine Naturall and Civill law 24 Which also some Canons of the Pontificiall law especially the more ancient do approve 25 If the Parents forget the duty which they owe unto their children or if they will abuse their power the Magistrate is to succeed into the place of the parents 26 Unto the lawfull joyning together in Matrimonie this is also required that the degrees of kindred be not violated 27 Who may lawfully be joyned together in Matrimonie and who are forbidden we are taught in Leviticus chapt 18 and 20. by an expresse limitation of degrees both of Consanguinitie and Affinitie 28 Which Texts we say are to be taken and understood not onely of the Persons but also of the Degrees 29 And we expresly and plainly affirme that these are the Constitutions of the Law of Nature 30 In these therefore there is no place for Dispensation 31 To these Divine Lawes not without good and wholesome counsell and advice for greater reverence there are also added by godly Magistrates Prohibitions even to the third degree of an unequall line 32 Which we also hold fit to be observed but yet so that upon a good and probable cause they may be relaxed 33 But still there must be a Proviso or care had that Dispensation be not turned into Dissipation 34 In the Computation or reckoning of the Degrees we follow the Disposition and order of the Canonâ— 35 Not that we acknowledge our selves to be bound unto the Canons of the Pontificiall Law but because herein it is sound and good 36 In a right line there is given this Rule As many as the Persons are so many are the Degrees excepting one 37 In a Collaterall equall Line this Rule is given As many degrees as one Person is distant from the stock so many degrees is it distant from the other 38 In a Collaterall unequall Line In what degree the Person more remote is distant from the stock in that likewise it is distant from the other 39 In respect of Affinitie also some there are which are not to be married together 40 But this Affinitie which hindreth marriage doth not stretch it self farre 41 For betweene the kindred of the husband and the kindred of the wife there is no such Affinitie but that they may marry one another 42 But betweene the