proceeding from the Father and the Sonne Creatour and Conserver of all things Redeemer and Sanctâ—fier of the Church one onely true God blessed for ever 59 In brief thus GOD is Jehovah Elohim that is one Divine Essence of Three Persons The Holy and undivided Trinitie in Vnitie CHAP. IV. Wherein are contained Theologicall Aphorismes concerning the Person and Office of CHRIST 1 AS saving as the knowledge of Christ our Saviour is so acceptablâ— ought the explication of the doctrine of Christ be unto us 2 Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true God and true Man 3 Therefore whether a man deny Christs Divinitie or Christs Humanitie it is a matter of like danger 4 He is God by eternall generation of the Father He is Man by assumption of the flesh from his Mother 5 For the Word brought not flesh with him down from heaven but assumed the true Humane nature from the bloud of Marie being purified 6 This Assumption farre exceeds the course of Nature and the reach of mans understanding For it was wrought by the Holy Ghost after a peculiar manner 7 Not after the manner of men but by a wonderfull overshadowing 8 That a Virgin should conceive without the seed of man That a Virgin should be the Mother of a most holy offspring That a Virgin should bring forth God This exceeds the bounds of Nature but not the operation of the Holy Ghost 9 The Word assumed the Humane nature not onely true but also entire that is both perfect and free from all stain of sinne 10 But he assumed it into the Unity of his Person And therefore the Assumption of the Flesh is the very Personall Vnion of the Word and the Flesh 11 One Person did not assume another But the second Person of the Trinitie assumed the Humane nature 12 Therefore in Christ God is not one and Man another But one and the same is God and Man 13 In Christ there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one person and another that is two Persons But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one thing and another that is two Natures 14 For so must we hold a Dualitiâ— of Natures that we deny not the most neare and indissoluble Unitie of Person 15 It is said by the Ancients Thaâ— the Person onely of the Sonne was incarnate 16 In which manner of speaking the name of Person is not opposed to the divine nature of the Sonne but to the Person of the Father and the Holy Ghost 17 For elsewhere it is said and that truly That all the Divinitie was incarnate but yet onely in one of the Persons 18 The Person of the Word and the divine Nature of the Word do not really differ 19 The Divinitie is entire and perfect in each Person 20 Therefore inasmuch as one of the Persons was incarnate all the Divinitie is said truly to be incarnate to wit in that one Person of the Word 21 The Vnion of the divine and humane Nature in Christ is Personall but not of Persons It is an Vnion of Natures but not Naturall 22 It is also an Union inseparable both in respect of time and place 23 For the Flesh which the Word once assumed he shall never put off 24 The Nature which he once united unto himself that doth he never put off 25 The humane Nature assumed doth neither consist by it self nor subsist of it self nor is it without subsistence but having a subsistence in another 26 It hath a subsistence after no slight manner being supported in the Word but by a most plenarie communication of the whole Person of the Word 27 Therefore since the Incarnation neither must the Person of the Word be said to be without the Flesh nor the Flesh without the Person of the Word 28 What God hath joyned together and what is joyned together in God let no man separate or put asunder 29 Neither must we judge it to be a bare and naked Peristasis approximation or neare position of the united Natures but a most intimate and neare Perichoresis Conjunction or Union 30 To note the Vnitie of Person the Ancients say That this Union was made indivisibly inseparably indistractibly 31 To note the Dualitie of Natures they say That this Vnion was made without confusion without conversion without alteration without mutation 32 The Flesh remains finite even in this Vnion Therefore there is not an exequation or coextension of Natures 33 The Flesh is made partaker of an infinite subsistence by the Union Therefore there is no separation of the Natures through distance of places 34 By reason of this Hypostaticall Union it is truly said The Sonne of God is the Sonne of Mary and again The Sonne of Mary is the Sonne of God God is Man and Man is God 35 And these Propositions are fitly called Personall 36 For their foundation consisteth in the Personall Vnion and all their force veritie proprietie and connexion is to be judged by the Personall union of the two Natures 37 Neither can they neither ought they to be referred to Logicall rules seeing that the Incarnation of the Word farre exceeds the understanding of Men and Angels 38 These are not therefore Regular Propositions for they go farre beyond the rules of reason and Logick 39 Neither are they to be called Figurative For the Sonne of God is the Sonne of Man not in a figure but truly and properly 40 Upon the Personall Union follows the Communication of properties 41 For seeing that the Deitie and Attributes of God are the self-same thing and the Humanitie hath its own properties nearly pertaining to its Nature Therefore the Vnion of the Divine and humane Nature in Christ brings with it a certain Communication of Properties 42 For the two Natures do not subsist apart one from the other but they are united into one Person 43 Therefore neither do they apart or alone each what is proper to its own nature but the Person doeth all according to the Properties of each Nature 44 Hence it is that the Properties of one Nature are attributed to the Person in the Concrete 45 The Ancients call this communication of properties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and most usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mutuall reciprocation when each makes that its own which is proper to the other 46 The name of the Person is put in the place of the Subject in these Propositions to vindicate the unitie of the Person 47 And words of distinction are added in the Predicate sometimes expressly but they are alwaies implied and to be understood to prove the distinct properties of the Natures 48 These Propositions are Reciprocall that is As well that which is divine is predicated of man as thaâ— which is humane is predicated of God 49 For the Union is equall The humane Nature is as well united unto the divine as the divine Nature unto the humane 50 The Sonne of Man is Creatour of Heaven and Earth The Sonne of God suffered Both these are most true 51 Creation
is not competent to the Humanitie assumed by condition of Nature but yet it is most truly attributed unto the Sonne of Man by reason of the Identitie of Person 52 Suffering in like manner is not competent to the Divinitie by condition of Nature but yet by reason of that intimate and ineffable Vnion of Natures it pertaineth to the Sonne of God no lesse then if the divine Nature it self had suffered 53 For the Word by assuming the humane Nature into the Vnitie of Person appropriated Personally unto himself all the Properties thereof 54 That is expressed thus by Vigilius Lib. 2. contr Eut. God suffered not in the Propertie of Nature but in the Vnitie of Person 55 Again that Personall Vnion was made for the Office of the Mediatour 56 In which one Nature doth not rest idle or else privately worketh and apart the other doing nothing or somewhat else But each Nature worketh by Communication with the other 57 From hence it is that the names of this Office are competent to Christ and are predicated of Christ according to both Natures 58 For the actions of both Natures do concurre to one common effect or perfection and the action is of both God and Man 59 The Ancients call it a Coenopoeia or a making common and a Periphrasis or Circumloquution 60 Thirdly in the Office of Mediatour the humane Nature doeth not onely the actions of the Humanitie but because it is enriched with divine energies by reason of the most pure Union unto the Word Therefore it both is and also is called the organ or instrument of the Deitie not separated or divided but Personally united in which with which and by which the Word worketh in the Office of the Mediatour Damasc 3. Orthod fid cap. 17. 61 The Divine Nature in Christ inasmuch as it is most perfect was nothing enriched in this union but there was a great addition made unto the Humane Nature inasmuch as besides above and beyond its own Essentiall Properties it hath received Divine excellencies in and from this Hypostaticall union which excellencies it retaineth for ever 62 The Ancients call it Superexalta tion glorification participation of divine dignitie participation of divine power melioration riches ascent 63 That this collation of excellencies upon Christ was according to the Humane Nature the Scripture doth evidently witnesse and all the godly of old with great consent approve 64 When as therefore such things are said to be conferred by the Father upon the Sonne in time vvee must understand that they are conferred according to the Humane Nature 65 That so the relation may be between the Father giving and the Sonne receiving in time not in respect of the Divine Nature according to vvhich he is Essentially one with the Father and doeth likewise the same things that the Father doeth Joh. 5.19 but in respect of the Humane Nature which is capable and hath need of these things 66 Now there are conferred immense and infinite gifts indeed to wit All power divine glory all the treasures of wisdome a quickning efficacie power to execute judgement present rule in heaven and earth 67 Neither yet must we here once think of or imagine a naturall effusion of divine properties But as the Union is Personall so likewise is the Communication Personall 68 The Divinitie of the Word suffered no falling off of its ovvn properties neither are those properties made proper to the flesh by this communication 69 But the Divine Nature of the Sonne retaining its own properties within the most neare complexure of the Person and notwithstanding assuming the Humane Nature unto the communion and Vnitie of the Person assumeth also the same Nature unto the communication of the divine properties that is In and with the Humane Nature and by it as by an Hypostaticall organ or instrument exerteth or sheweth forth its properties 70 Therefore the foundation of that Communication consisteth properly in the Assumption 71 For the Humane Nature did not assume the Divine But the Word is the Person assuming and in it and by it is the Humane Nature assumed 72 The union of the Natures is equall but so that in this union the Word is truly said to assume and the Flesh to be assumed 73 And therefore although the union of the Natures be equall yet the condition of the Natures united is unequall 74 That the Flesh is glorified by the Majestie of the Deitie assuming that I know and confesse But That the Deitie suffered any injurie by the Flesh assumed that I deny August cont Fel. c. 11. 75 To conclude That communication was made in the very first moment of the Incarnation for as much as it is an Essentiall consequent of the union 76 Yet the state of his Exinanition or emptying of himself interceded for us and for our salvation 77 For Christ our Mediatour that he might suffer and die for us in the dayes of his flesh shewed not forth the full light of the glorie and Majestie communicated unto him according to his Humane Nature 78 I say He did not shew it forth and yet I do not say that he was altogether without it He emptied himself not by laying aside his glorie and power altogether but by withdrawing the use of his splendour and glorie 79 To this State of his Exinanition or emptying of himself pertain his Conception his being born in the wombe his Nativitie his Increase in Age and Wisdome his Obedience in the form of a servant even unto the death of the crosse and after that his Buriall 80 After the Exinanition followed Christs glorious Exaltation to which pertain his Descent into Hell his Resurrection from the Dead his Ascending into Heaven and his Sitting at the right hand of God 81 All which pertain to the Office of Mediatour for which that wonderfull Vnion was made of the Divine and Humane Nature and which also Christ fulfilleth according to both Natures 82 The diversitie or dualitie oâ— Natures in Christ and the Unitie oâ— Person was available unto this Thaâ— what was needfull for the redemption of man if the Humane Nature could not the Divine might effect and whaâ— was not beseeming the Divine Naturâ— in any wise that the Humane Nature might do or suffer 83 And so he was not to be one and another but one and the same both perfect God and perfect Man that by the Humane Nature he might pay whaâ— was due and by the Divine Nature effect what was expedient Anselm 2. Cur Deus Homo cap. 18. 84 Bare Man could not satisfie and God owed nothing Therefore God was made Man that he which owed nothing for himself might make satisfaction for us 85 This Office of a Mediatour Christ so executeth that he is unto us both a Prophet a Priest and a King 86 The Propheticall office consisteth in the Revelation of the Gospel and in the institution and conservation of the Ministerie 87 The parts of his Priestly office â—re Satisfaction and Intercession 88 The Kingdome
see His Spots and Stains and his Obliquitie He gave his Law a Rule for man to be That he thereby might learn Conformitie He gave his Law a Light for man to see The Way to Life and blest Eternitie Do this and live Do this and Life is due But no man â—iving ever could this do No man but one And that he this might do As he was Man so was he God most true God sent his Sonne as he had promised According to the Time determined He was Conceiv'd and Born 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 Sinne forsaâ—e We must by Faith in Christ â—e Justifiâ—d And by the Holy Spirit Sanctified Now to this end Christ left his Testament The Gospel 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 14 4 The Person and Office of Christ 26 5 The Creation and the Angels 40 6 The Providence of God 51 7 Election and Reprobation 62 8 The Image of God in Man before his fall 70 9 Originall sinne 81 10 Free-will 94 11 The Law 105 12 The Gospel 116 13 Repentance 135 14 Faith 152 15 Good Works 168 16 The Sacraments 185 17 Baptisme 201 18 The Lords Supper 219 19 The Church 237 20 The Ecclesiasticall Ministerie 251 21 The Civil Magistracie 268 22 Wedlock 280 23 Our latter end or The foure last things 292 CHAP. I. A Description or Representation of the Theologicall places or Heads of Divinitie contained in this book together with their order connexion 1THe onely and proper Principle of Divinitie is the word of God 2 For God came forth from the secret throne of his Majestie and manifested himself unto men in the word 3 At sundrie times and in diverse manners God spake in time past unto â—he fathers by the Prophets In these â—ast 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 anâ— afterwards the chief and necessariâ— heads of divine revelation were penneâ— by them according to the will of Goâ— Iren. lib. 3. cap. 1. 5 Therefore the undoubted word 〈◊〉 God cannot at this day any where 〈◊〉 found but in the writings of the Prâ—phets and Apostles 6 From this word of God floweâ— Theologie and is busied about it prâ—pounding unto us the oracles of Goâ— Rom. 3.2 7 Now Theologie is as the name 〈◊〉 self importeth A doctrine concerniâ—â— God 8 And by this doctrine men are iâ—structed concerning the essence and wâ—â— of God unto their salvation 9 And this is life eternall To knoâ— the onely true God and Jesus Chrisâ— which came in the flesh John 17.3 10 The doctrine concerning the Eâ—sence of God is absolved in this quâ—stion What God is to wit Jehoâ—â— Elohim One in Essence three in Peâ—sons 11 For God hath so manifested hiâ— self that in the divine Essence beiâ—â— but one and that undivided there aâ— â—hree Persons neither more nor lesse to wit the Father the Sonne and the Holy Ghost 12 The Father is the first Person â—either made nor created nor begotten â—or proceeding 13 The Sonne is the second Person â—ot made nor created but begotten of â—he Father from all eternitie 24 Who in the fulnesse of time took â—pon him our humane nature in which â—nd through which he payed the price â—f our redemption 15 The Holy Ghost is the third perâ—on not made nor created nor begotâ—en but proceeding from the Father â—nd the Sonne from all eternitie 16 We must judge of the Will of God by his decrees made from all eterâ—itie 17 Whereof there are two more prinâ—ipall The decree of Creation and the decree of Reparation or as the Greek words signifie Creation and Recreaâ—ion Formation and Reformation 18 What those decrees were the fulfilling of them in time doth declare 19 For what God doeth and in what manner he doeth in time the same thing and in the same manner he decreed tâ— do from all eternitie 20 The reason of which assertion dâ—pends upon the immutabilitie of Goâ— will 21 Creation made in time is the mâ—nifestation of the decree concerning tâ—â— creation of all things made from aâ— eternitie 22 And it is the production of tâ—â— Angels Men and all other creatures iâ— the six first dayes of the world wrougâ—â— by God the Father through the Sonnâ— in the Holy Ghost to his own glorieâ— 23 A great part of the Angels fâ—â— away from God The rest being coâ—firmed in goodnesse do laud and praiâ—â— God and are ministring Spirits for tâ—â— good of men 24 Our first parents Adam anâ— Eve in like manner at the instigatioâ— of Satan transgressed the law of Goâ— which was written in their hearts aâ—â— proclaimed by the mouth of God 25 So then by this fall of theirs tâ— image of God was quite defaced in theâ— and their nature was corrupted witâ— sinne 26 Whereupon their posteritie alsâ— were and are to this day born starâ— naked of originall righteousnesse and in miserable manner corrupted with sinne 27 Through the contagion whereof â—â—l the powers and faculties in the soul â—f man are so infected that there is â—â—ttle or no light of Reason left and â—â—arce any power at all in the will even â—bout externall things 28 God who is omniscient could not â—ut know that our first parents would â—all and therefore of his infinite merâ—ie he made a decree concerning the Reparation or Redemption of man â—rom all eternitie 29 What that decree was the fulâ—illing of the same in like manner doth â—eclare He sent in time his Sonne to be â—ur Redeemer and Mediatour Thereâ—ore he decreed to send him from all â—ternitie 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
THE SVMME OF CHRISTIAN Doctrine By John Gerhard Doctor in Diuinitie And translated by Ralph Winterton Fellow of Kings Colledge in Cambridge CAMBRIDGE Printed by Roger Daniel 1640. And are to be sold by Will Hope at the Vnicorne neare the Ro Exchange The Summe OF CHRISTIAN Doctrine Written originally in Latine BY JOHN GERHARD Doctour in Divinitie And translated by RALPH WINTERTON Fellow of Kings Colledge in Cambridge CAMBRIDGE Printed by Roger Daniel 1640. And are to be sold by William Hope near the Exchange in Cornhill To the right Worshipfull his most worthy friend and Benefactour Sir John Hanbury of Kelmersh in Northhamptonshire Together with his Sonne and â—eir Edward Hanbury Esquire and Mary his daughter Lady to Sir Miles Sandys of Brimsfield in Glocestersh all that are descended from them Gerhards Interpreter wisheth what Temporall happinesse this world can afford and Eternall happinesse in the world to come SIR FRom me perhaps you expected Physicall Aphorismes rules and directions for â—ealth as from a Physician rather then Theologicall Aphorismes doctrines of salvation as from a Divine And I confesse considering my Profession it had been more proper for me to have sent oveâ— such unto you But such is thâ— nature and condition of man whilest he lives here below under the clouds that no Profession can priviledge him from storms and tempests anâ— from injuries of weather Insomuch that even Physicianâ— themselves many times becomâ— Patients The Great worlâ— is a Theatre in which arâ— acted nothing but Tragedieâ— of humane miseries Everâ— man hath his Intrat as soon aâ— he is born He acts if 〈◊〉 may call it Acting and not â—ather Suffering all his life He findes no Exit till he descends into the chambers of death to put off his dresse I may truly call the Great world The Common school of Patience and every Societie a Private and every Person in each Societie being a Little world within himself an Epitome or Module of the Great To School we must to learn Patience And where should a man learn Christian Patience but in the School of Christ And where is that but in the Scripture Books of Devotion I for one have been so exercised in a World of Sufferings that it hath driven me to the School of Christ to learn Patience and according to the counsel of the Apostle In all estates to be content and troubled at nothing whatsoever can happen to me from without considering that nothing comes to passe without a Divine Providence Apollonius as Philostratus reports being asked if he did not tremble at the sight of the Tyrant made this answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God which hath given him a terrible Countenance hath given also unto me an undaunted Heart And it is the saying of S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not so much the nature of Things as the weaknesse of Persons Troubles happen alike to all but all are not alike troubled Fire is one and the same for Nature but for Effect it is not alwayes the same It consumes wood and cole but it purifies gold and silver The Sunne softens wax and hardens clay The Light is comfortable to the sound but troublesome to the diseased The saying of Apollonius I may apply thus unto my self Though God hath suffered storms and tempests to arise and to be stirred up against me yet he hath not suffered me to be removed or cast down Though fortune frown upon me yet I thank God having a chearfull heart I can smile upon her And the saying of S. Chrysostome I may thus apply Though troubles have come upon me yet I thank God who hath given me Patience I have not been troubled But among many crosses nothing hath more afflicted me then the death of him who truly honoured you in his life and was truly beloved by you to his death my dear brother Francis Winterton late one of her Majesties Privie Chamber Vnhappy man But shall I call him unhappy in his death who was most happy in his life That I cannot He that lived well certainly could not but die well Shall I call him unhappy because he died in a strange Countrie Nay rather happy in this because he died for his Countrie Shall I call him unhappy in this because he is taken from me This were to love my self more then him and to envie his happinesse Or shall I grieve that I my self was not with him to take care for him for things necessarie in time of life and for his funerals after death He wanted neither comfort in life nor honourable buriall after death Ever let my tongue be tied and my hand dried up if I do not as a poore scholar serve him with both who was so carefull for him I mean that most Heroicall Worthie with the splendour of whose Titles and Greatnesse I dare not presume to set a lustre on so small a work as this but shall ever admire and proclaim his Vertues and Goodnesse who of his innate and noble disposition loved all his followers in generall as his fellow-souldiers and my brother in speciall who to his power provided for all as for his own familie but made much of him in health as a faithfull servant took care for him before his death as for a friend lamented for him at his death as for a brother and after death saw him honourably buried as a souldier I will not then lament his death who is translated into a better life Neither will I weep for him that is in joy Nor put on mourning-clothes for him that is clothed with immortalitie If it was any unhappinesse for him to die it is his friends not his I wept for him when he was alive and then he seemed to me to die when I left him on shipboard at Graves-end The next news I heare he lies buried at Custrin in Silesia Whom sea and land and death hath parted I hope blessed Eternitie shall at length bring together again So I leave him and return to you Sir I hope you will pardon this digression or rather count it no digression at all to speak of him whom I know you dearly loved But I was speaking of my troubles for which still I find a remedy in the Sanctuarie For my manner is when troubles seize upon me presently to retire my self into my study and take in hand some book of devotion So presently after I parted from my brother I took in hand Drexelius his Enchiridion of Eternitie And since upon a new occasion offered I renewed my acquaintaÌ„ce with Doctour Gerhard It were fit that I should present my service unto you my self in mine own person considering my many obligations to you and your kind invitations of me But being otherwise hindred I have sent Gerhard in my place who dedicates himself and his best service to honour you your progenie Concerning whom I may truly say thus much If you make him your Counseller and Companion you shall never be without a walking Library So
venomous darts and inspires into her the poyson of doubting 8 Afterwards being grown more audacious and hold by reason of his successe he turns Eves doubting into an open deniall 9 He accuseth God of Envie and Malice being himself more malicious By a feigned pretense 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 Devil seducing and himself freely and willingly consenting 11 We must not in any case make God to have an hand or bear a part in mans fall because God is good and the author 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 he might have not fallen and an entire will that if he would he might have had no wall 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 mind 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 1â— which we must understand of the manner and order of being deceived 23 Though we should grant that Adam was not deceived by another yet he was deceived by himself 24 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. 25 The opening of their eyes which followed immediately upon their fall was nothing else but the sense of their sinne and the sting of a terrified conscience 26 They saw that they were naked that is bestripped of the robe of integritie and 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 not disgracefull 27 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 mind 28 What great darknesse seised upon their understanding presently after their fall it is apparent 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 mind there was also joyned the trembling of heart For they were affrighted with the shaking of a leaf 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 sin 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 off-spring 39 Adam sinned not as a private man but as the lump masse and head of all mankind 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 sinnâ— not onely the most clear oracles of the Holy Ghost bear witnesse but also all Actuall sins and the grievous weighâ— and burden of divers calamities anâ— death it self and likewise regeneration which is necessarie for all men toward the attainment of eternall life 44 Therefore vain and frivolous iâ— that which is said by Pelagius That fâ—â— came into the world by imitation noâ— by propagation 45 For death which is the wageâ— of sinne reigned even over them thaâ— 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 〈◊〉 the Apostle teacheth Ephes 2.3 47 This sinne is called Originalâ— not from the originall of the universalâ— 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 our parents we are damned
rather then Man commanding that vvhich is unjust 63 If any thing be commandâ—â— which seems hard and grievous â—o â—â— born yet we must bear it But if thaâ— which is commanded be impious anâ— unjust we are bound not to obey it 64 We ovv Tribute unto Kings and Magistrates because they labour fâ—â— us because they rule and govern us anâ— because they defend us 65 But here a due moderationâ— is required For the tribute must be such â— the Subjects are well able to pay aâ—â— such as the necessitie of the common-wealth requires 66 Here the question is moved â—â—â—ther that place 1. Sam. 8 is to be undeâ—stood 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 vvas vvell said by Bugenhagius That if vve vvere as ready to pray for the Magistrates as vve are to detract from them then certainly things vvould go better with us and it vvould be the better for us 69 The Hebrew Rabbies have such a saying as this Wo unto that people which bury their own Lords Rabbi 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 Civil State That vvhich remains concerns the Politicall Doctrine 72 God who establisheth kingdomes grant unto all Christian kings princes and governours peace and tranquillity both in body mind here in this life did eternall salvation both of body and soul in the life to come Amen CHAP. XXII Wherein are contained Theologicall Aphorismes concerning Wedlock or Marriage 1_WEdlock is a state vvhicâ— vvas ordained by â—â—oâ— even then vvhen maâ— 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 tâ— the definition vvhich is given unto Baptisme and the Lords Supper 4 For it vvants the externall and visible element according to Gods institution and likevvise it vvants the prâ—mise which is proper to the Gospel 5 But if we speak generally and inlarge 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 shevveth 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 and indissoluble knot and joyning together of two â—neâ—y to wit the man and the woman 9 There Digamie and Polygamie that is having two wives or more â—s against the institution of marriage 10 Digamie is not when a man after the death of the first woman marâ—ieth a second but vvhen 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 â—â—â—ner 13 God tolerated in the fathers in the Old Testament Polygamie or â—aving many vvives but he â—o where commanded it 14 God tolerated it I say not foâ— unbridled lusts sake but for propagating of the Church and promoting the promise concerning the blessed seed 15 And so God used that which was evil in them to a good end 16 That the Marriage-knot may be lawfull there is required the mutual consent of both parties 17 Therefore there must be no â—â—olence used neither mustâ— there be aâ—y errour especially such as toucheth â—â—e substantials of marriage 18 The Consent which is required must be lawfull honest just free full and sincere 19 But though we said there musâ— not be any errour yet if the faith 〈◊〉 once pledged and the promise of maâ—riage once made it is not to be broke 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 he not also the Consent of their parents 21 And therefore we say thaâ— 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 Civil 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 ow 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 Matrimony 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 vve say are to be taken and understood not onely of the Persons but also of the Degrees 29 And we expressely and plainly affirm that these are the Constitutions of the Law of Nature 30 In these therefore there is no place for Dispensation 31 To these Divine Laws not without good and wholesome counsel 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 Canons 35 Not that vve 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 38 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 between the kindred of the husband and the kindred of the wife there is no such Affinitie but that they may