vnion The personall vnion of the two natures in Christ is such a coupling of them as they might be one person 1. Tim. 3.16 Coloss 2.9 Gal. 4.4 Heb. 2.16 In this personall vnion both the distinction of the two natures is to be considered and also the effectes of the vnion In the personall vnion the natures remaine distinct and not confused whether we respect their essence or the properties or operations Rom. 1.3.4 and 9.5 1. Tim. 9.16 Heb. 9.14 1. Pet. 3.18 and 4.1 As therefore in that one person of Christ there be two natures so there is a double minde or vnderstanding a double will working wisedome strength power vertue and so forth The one heauenly and not created the other humane and created Luke 2.52 Mar. 11.13 and 13.32 1. Iohn 2.1.17 Iohn 2.25 and 6.64 and 5.20 Heb. 1.9 Iohn 1.33 and 4.6 Heb. 1.3 Iohn 2.19 and 10.18 And each of the natures retaineth and keepeth his owne essentiall properties neither doth it communicate them to the other nature and that for two causes the first is least the natures should be mingled and confounded the other that there might foreuer remaine a difference betweene the natures Luke 24.39 For he that confoundeth the properties D. Luther confoundeth the natures and he that taketh away the properties taketh away the natures Thus farre concerning the distinction of the natures in the personall vnion now concerning the effects of the vnion Of the maiestie of the humane nature of Christ The effectes of the vnion are two fold the one the exaltation of the nature assumed to the highest and vnspeakeable dignitie and the communicating of the Idioms or proprieties The exaltation of the assumed nature to the highest and vnspeakeable dignitie is that honour which the person of the sonne of God hath communicated to the nature assumed so that he hath exalted it aboue all Angels men whom he surpasseth and excelleth by most farre and vnspeakeable degrees Heb. 14. Mat. 28.18 Iohn 17.2 Phil. 2.9 Ephes 1.20.22 That exaltation consisteth chiefly in these three points 1. In the personall vnion with the word because the humane nature is assumed into the vnitie of the person of Gods sonne so that it is the proper flesh of the eternall son of God Heb. 2.16 2. In the giftes because it hath the fulnesse of all the giftes of the holy spirite which can be in a creature that is to say it hath not onely some giftes as the rest of the Saints who haue them according to measure but all giftes not onely in number but euen in the most excellent degree Iohn 3.34 Those giftes giuen to the humanitie of Christ are created qualities because his humanitie is creaâ—ed That truely is adorned with most excellent and incomprehensible giftes but such as doe not ouerthrow and destroy the same 3. In the fellowship of the office both of the mediatour betweene God and the beleeuers and also of the head of the Church and of the Iudge of the whole world Mat. 28.18 Phil. 2.9 Ephesians 1.20.22 Psal 110.1.1 Timot. 2.5 1. Iohn 2.12 Heb. 7.25.26.27 and 8.1 and 9.24 Hitherto concerning the exaltation of the nature assumed now concerning the communicating of the Idioms or properties Of the communicating of the Idioms or properties The communicating of the Idioms or properties is a Sinecdoche whereby that is spoken of Christs person which is proper to one of the natures in the person Iohn 3.13 Actes 20.28 1. Cor. 2.8 1. Iohn 1.1 and 3.16 For because of the personall vnion of the two natures their properties are common to the person And the communicating of the Idioms or properties haue a place in the concreet or primitiue but not in the Abstract or deriuatiue The concreet is the name of the person The Concreet or primitiue is a name vnderstood of the person of Christ as these God Man Christ Iesus the sonne of God the sonne of man and so forth The Abstract is the name of the nature The Abstract or deriuatiue is a name vnderstood of one of the natures onely in the person of Christ as these the Godhead the manhood flesh Iohn 1.14 The seed of Abraham Heb. 2.16 And if in steed of the Abstract the CoÌ„creet be sometime vsed for the most part there is added a note or particle of difference restraining it to one or other of the natures sometime also it is vttered absolutely without any note of difference expressed yet vnderstood The notes of difference are these by nigh to as long as or vntill in through as much as and those that are like these Rom. 1.3.4 1. Tim. 3.16 Heb. 9.14 1. Pet. 3.18 and 4 1. Rom. 9.5 Actes 2.30 And by these notes of difference is signified the property of the one nature which caÌ„ not be spoken of the other nature As therefore it is most rightly sayd of Christ God is borne of the virgine suffered vnder Pontius Pilate crucified dead and buried and so forth So also it is most rightly sayd of the same Christ he is a man eternall present euery where omnipotent knowing all things Contrariwise as this is a most wicked and blasphemous speech to say the Godhead is borne of the virgine suffered vnder Pontius Pilate crucified dead and buried so this is a most wicked and blasphemous speech to say that the humanitie of Christ is eternall present euery where omnipotent knowing all things Thus much concerning the personall vnion Of the natiuitie of Christ The natiuitie of Christ is that whereby he was borne of the virgine Mary at BethleheÌ„ that he might be our Sauiour Luke 2.4 Mat. 2.1.5 Thus farre concerning the incarnation of Christ now concerning his obedience Of the obedience of Christ The obedience of Christ is the other part of his humiliatioÌ„ whilest he was in all things obedient to his father It is also called the righteousnesse of Christ Esay 53. Heb. 5.8 Although he were the sonne of God yet he learned obedience by those things which he suffered Of the obedience of Christ there are two parts the fulfilling of the law and the paying of the punishment for our sinnes The fulfilling of the law is the first part of Christes obedience whereby in his whole life he performed for vs perfect obedience to the law of God Otherwise it is called the actiue righteousnesse of Christ and also the obedience of the holy life of Christ The paying of the punishment for our sinnes is the other part of Christes obedience whilest he for vs sustained the punishment which we had deserued that he might satisfie for vs the most seuere iustice of God so that we are no more bound to suffer that punishment seeing Christ hath payed it for vs. Otherwise it is called the passiue righteousnesse of Christ or the obedience of his Passion and death The partes of paying the punishment for our sinnes are both his Passion and death also his burying and descending to hell Of the Passion
THE SVBSTANCE OF CHRISTIAN RELIGION SOVNDLY SET FORTH in two bookes by definitions and partitions framed according to the rules of a naturall method by Amandus Polanus professor of Diuinitie The first booke concerneth faith The second concerneth good workes The principall pointes whereof are contained in a short table hereunto annexed Translated out of Latin into English by E. W. This is life eternall that they know thee to be the onely verie God and him whom thou hast sent Iesus Christ Ioh. 17.3 Whatsoeuer I command you take heede that you do it Thou shalt put nothing therto nor take any thing therfrō Deu. 12.32 LABORE ET CONSTANTIA Imprinted at London by R. F. for Iohn Oxenbridge dwelling in Paules churchyard at the signe of the Parrot 1595. TO THE RIGHT HONORABLE AND HIS VERIE GOOD LORD THE LORD Edward Earle of Bedford and to the right honorable also and vertuous Ladie the Ladie Lucie his wife E. W. wisheth all growth of goodnesse in this life and in the end euerlasting blessednesse through Christ MAy it please your HH to vnderstand that hauing by my fathers appointmēt for exercise sake according to my poore skill translated out of Latin into English this worthy worke following and God hauing besides prepared a way when I did neither thinke nor know of it to bring it to light sight of men by putting it into Print I bethought my selfe as well as my want of yeares discretion would suffer me of some worthy persons patrōs to whom I might dedicate these my simple labours Amōgst many none came more oftē more iustly into my remēbrance thā your HH whose affectiō in the Lord to my father and some measure of Christian care for me in the world haue made me bold euen as it were to presume to dedicate these simple fruits of my first trauailes vnto you What reasons I haue besides those alledged to lead me thereto I shall not need largely to lay out Your HH zeale to Religion your fauours to me as also some declaration of all dutifull thankefulnesse from my selfe towards you for the same haue greatly prouoked me In whō though there be nothing as in regard of my selfe and paines taken herein that may commend it yet as in respect of the worke it selfe sure I am not by mine owne iudgement I protest for how weake and childish that is I very well know but by the sentence of sundry very learned men both for the soundnesse and sufficiencie of the things therein contained as also for the methodicall maner of handling the same there will be found much that may well beseeme your HH profession and place And so earnestly praying the good acceptation of that which is done that vnder your HH patronage it may be the better receiued amongst men and humbly beseeching the continuance of your HH fauours that so I may the better proceede in godlinesse and learning whereunto my parents though not able indeede of themselues to maintaine me therein haue vnfainedly dedicated me I my self haue willingly vowed my selfe and hartily crauing pardon for my boldnesse scapes this or any other way cōmitted I humbly end At Londō the first of this Ianuarie 1595. Your HH humble and dutifull as he is much bound Elijahu Wilcocks The titles of the common places handled in these Partitions 1 Of the word of God pag. 1.179 2 Of God pag. 2. 3 Of the attributes of God pag. 2. 4 Of the persons of the Deitie or of the holie Trinitie pag. 12. 5 Of the workes of God pag. 14. 6 Of the decree of God where also of the decree of Predestination pag. 16.17 7 Of Creatiō where of the image of God pag. 18.19 8 Of good and euill Angels pag. 20.21 9 Of man his state and free will pag. 21.22.23 10 Of the prouidence of God pag. 28. 11 Of good pag. 28. 12 Of euill pag. 29. 13 Of sinne pag. 29. and those that follow 14 Of the action of God pag. 36. 15 Of the instruments of God pag. 36. 16 Of Gods permission or sufferance pag. 40. 17 Of the conseruation of things pag. 42. 18 Of Predestination pag. 44. 19 Of the naturall manifestation of God where concerning the law of nature pag. 45. 20 Of afflictions the crosse pag. 46. and those that follow 21 Of Gods secret mouing of the wills pag. 49. 22 Of Gods gouerning of all humane actiōs pag. 50. 23 Of the supernaturall manifestation of Gods will pag. 51. 24 Of the law of God whereof the decalogue or 10. Cōmandemēts 52. those that follow 25 Of the ceremoniall and iudiciall law of God pag. 63 26 Of the Gospell pag. 63. 27 Of Christ of his person of his double state incarnation conception by the holy spirit of his personall vnion of the maiestie of the humane nature of Christ of the cōmunicating of the Idioms or properties of his birth obediēce suffering death burying descēsion to hell exaltation resurrection from the dead ascension into heauen sitting at the right of God his father pag. 64. and following 28 Of the office of Christ or of the office of the Mediatour pag. 78. and following 29 Of the foretelling of things to come pag. 82. 30 Of Gods promises pag. 84. 31 Of Gods threatnings pag. 86. 32 Of Gods calling pag. 87. 33 Of the couenant of God pag. 89. 34 Of the benefits purchased to vs by Christ pag. 89 35 Of the cōmuniō or fellowship with Christ pag. 91. 36 Of iustification where of forgiuenesse of sinnes pag. 93. 37 Of regeneration or sanctification where of repentance pag. 94. 38 Of adoption pag. 100. 39 Of the libertie of the sonnes of God where of Christian libertie and of things indifferent pag. 102. and those that follow 40 Of comfort vnder the crosse in death pag. 105 and so forward 41 Of diuine signes where of miracles and the Sacraments pag. 114. 115. and so forward 42 Of Baptisme pag. 132. 43 Of the Supper of the Lord. pag. 136. c. 44 Of the workes of God after this life where of the generall resurrectiō the last iudgement and glorification of the elect pag. 151. 152. and those that follow 45 Of the true Church where of true Religion pag. 155. c. 46 Of the Ministers of the Church pag. 159. 60. 47 Of the Ecclesiasticall power where of the power of order iurisdiction of the lawfull calling of Ministers of the power of the keyes of the Ecclesiasticall discipline of excōmunication pag. 163. 164. and so forward 48 Of Counsels pag. 170. 49 Of the false Church where of false Religiō of the enemies of Christ and his kingdome of the Iewes of their reiection and restitutiō of the Mahumetistes heretickes Anrichrist of the Church of Antichrist and of false Prophets pag. 172. 173. and following The second booke 50 Of good workes pag. 179. 180. Of things adioyned thereto pag. 180. 51 Of things disagreeing with good workes where of the feare of God of constancie prudence
and patience in bearing their infirmities and slips In the second part of this commandement God promiseth long life to those that honour their parents and that for two causes 1. That he might shew what account he maketh of obedience to superiours 2. That he might allure vs performe it The 6. commandement The sixt commandement is this thou shalt not kill In this commandement God forbiddeth man-slaughter By man-slaughter is vnderstood not onely the outward hurt of our owne life or of our neighbours but euen euery cause of hurt and slaughter as are anger gestures expressing anger iniurious facts reproch hatred desire of priuate reuenge and so forth The 7. commandement The seuenth commandement is this thou shalt not commit adultery Wherin God forbiddeth all vncleannesse of the mind or of the body both in mariage and out of mariage The 8. commandement The eight commandement is this thou shalt not steale Wherein God forbiddeth theft Theft is euery vniust translating or turning of any other mens goods to himselfe whether it be done priuily or openly or else whether it be done by violence or deceipt shew of right Or else theft is euery manner of doing any thing forbidden by God Such as are these pillage taking away of other mens goods an vniust weight an vniust elle an vnequall measure deceiptfull ware coūterfeit coine vsury couetousnes the abusing of Gods gifts The 9. commandement The ninth commandement is this Thou shalt not beare false witnesse against thy neighbour Wherein God forbiddeth false witnesse both in iudgement and also out of iudgement Therefore by false witnesse is vnderstood euen periury slander backebiting reproch cursing euill suspition prating flattering lastly all sorts of lyes The 10. commandement The tenth commandement is this Thou shalt not couet thy neighbours house thou shalt not couet thy neighbours wife nor his manseruant nor his maidseruant nor his oxe nor his asse nor any thing that is thy neighbours Wherein God forbiddeth euen the least desire and thought contrary to Gods law For in the sight of God not onely the outward euill deed is sin but euen the thought consultation of committing an euill deed although it be not brought to passe Hitherto concerning the explication of the ten commandements now concerning the vses of the morall law Of the vses of the morall law The vses of the morall law are of two sorts common or proper The common vses are those which doe equally belong to the elect and reprobate And they are three 1. To preserue discipline both in the regenerate and vnregenerate and that two wayes First because it bindeth all men that they should gouerne the moueable or outward members to the intent that the outward deedes may agree with Gods law Secondly because it establisheth punishments euen bodily in this life against those who commit outward offences which punishments God doth execute on the guilty either by the Magistrate or by some other meanes 2. To teach vs to know what a one God is 3. To teach vs to acknowledge our sinnes Rom. 3 that the whole world might be guilty before God By the law cōmeth the knowledge of sinne Rom. 7.7 The proper vses of the law are those which do belong to the elect onely or to the reprobate onely The vses of the law pertaining particularly to the elect are these 1. To stirre vp and increase repentance in the elect 2. To kindle in the elect desire to seeke forgiuenesse of sinnes and righteousnesse in Christ 3. To stirre vp and thrust forward the elect to an endeuour to the perpetuall meditation and calling vpon the holy spirite for grace whereby they may be renued daily more and more according to the image of God 4. To stirre vp and increase in them the desire of perfection which we shall obtaine in the life to come 5. To be to the elect a direction how to liue and a rule of good workes For it teacheth what workes please God The vses of the law belonging onely to the reprobate are three 1. To make them without excuse 2. The more to harden them 3. To prepare them to desperation Thus farre concerning Gods perpetuall law now concerning the law of God for a certaine time The law of God for a certaine time is that which was onely for a certaine time prescribed to the people of Israell and is abrogated by the comming of the Messias And that law is either ceremoniall or iudiciall Of the ceremoniall law The ceremoniall law is that law which gaue commaundement concerning ceremonies to be obserued in the publicke worship of God which did scrue to instruct the people of Israell of the manner of their eternall saluation by Christ to come Of the iudiciall law The iudiciall law is a law which giueth commaundement concerning the politicke gouernement of the Iewes that is to say of the order and offices of Magistrates iudgementes punishments contractes of the distinguishing of gouernements made for this end that iustice and publicke peace might be of force among Citizens and the lawes of God might be deliuered from contempt Hitherto concerning the law of God◠now concerning the Gospell Of the Gospell The Gospell is that wholesome doctrine concerning Christ already shewed and manifested Christ is the onely begotten sonne of God made man for our saluation Iohn 1.14 1. Iohn 4.2 1. Tim. 3.16 Of Christ Of the knowledge of Christ there be two parts the first concerning his person the second concerning his office Of the person of Christ The person of Christ is one because Christ is one Of the knowledge of Christes person there be two parts the first concerning the natures in the person of Christ the other concerning his state There are two natures in the person of Christ the diuine and the humane nature Therefore Iesus Christ is true God and true man in one person Rom. 1.3.4 and 9.5 1. Iohn 4.2 1. Timot. 3.16 Coloss 2.9 Heb. 2.14.16 Iohn 1.1 Thus farre concerning the natures in the person of Christ now concerning his state The state of Christes person is two fold his humiliation or exaltation Phil. 2.7.8.9 Luke 24.26 Of the humiliatiō of Christ The humiliation of Christ is that state of his in which he did abase himselfe below all creatures Phil. 2.7 Of his humiliation there are two partes his incarnation and obedience Of the incarnation of Christ The incarnation of Christ is part of the humiliation of the sonne of God when taking the humane nature he was manifested in the flesh Iohn 1.14 1. Tim. 3.16 The parts of the incarnation of Christ are both his conception by the holy spirite and the personall vnion of his two natures and also his birth The conception of Christ by the holy spirite is the forming of the humane nature of Christ of the flesh and bloud of the virgine Mary by the miraculous working of the holy spirit Mat. 1.18.20 Luke 1.31.35 Of the personall
That he by the power thereof might stirre vs vp to a new life Rom. 6.4 Coloss 3. 1. Ephes 2.5 4. That the resurrection of our head is a pledge to vs of our glorious resurrection 1. Cor. 15.12.13.14 Rom. 8.11 The conuersation of Christ vpoÌ„ the earth fourtie dayes after his resurrection was done to that end that he might most certainly confirme his resurrection so that no man might doubt of it Actes 1.3 Of Christes ascension into heauen The ascension of Christ into heauen is that whereby in body he was visibly lifted from the earth and was receiued vp into heauen Mar. 16.19 Actes 1.9 Iohn 14.2 The heauen into which Christ ascended The heauen into which Christ ascended and into which he will take vs Christ himself teaching vs it Ioh. 14.2 is the house of his heauenly father in which there are many dwelling places the throne of God the place of ioye and it is not euery where but in the highest heaueÌ„s it is a place as 2. Chron. 6.21 And therefore we beleeue that Christs body is not now on earth much lesse euery where but in heauen Actes 13.21 yet Christ shal be with vs euen to the end of the world by his Godhead grace and spirit Mat. 28.20 There are three endes of Christes ascension 1. Because he doth make intercession for vs before his father in heauen Heb. 9.24 and 10. 19. 1. Iohn 2.1 Rom. 8.34 2. Because we haue our flesh in heauen that we by that as by a certaine pledge might be confirmed that it shall come to passe that he which is our head may lift vs his members to himselfe Iohn 14.2 and 20.17 Ephes 2.6 or else that he might prepare a place for vs that where he is we might be also 3. Because he doth fill the Church with his spirite and vnspeakeable power and beautifie it with diuers giftes Iohn 14.16 and 16.7 Ephes 4.10.11 Psal 68.19 or else because he sendeth vs the holy spirite in steed of a mutuall pledge Hitherto concerning Christes ascension now concerning his sitting at the right hand of God the father Of Christes sitting at the right hand of God The sitting of Christ at the right hand of God his father is the highest degree of Christ his glory whilest he doth possesse all power ouer all creatures in heauen earth that the father might both worke and gouerne all things immediatly by him Psal 110. Actes 2.30 and 3.21 and 7.56 1. Cor. 15.27 Ephes 1.20 Phil. 2.9 Heb. 1.34 Mat. 28.18 That is attributed to the person that is to say not to one nature of Christ seuerally but euen to whole Christ God and man For when the kingly office of Christ is noted by it it ought to be taken of the whole person or of both natures And Christ sitteth at the right hand of God his father not euery where but in heauen as the Scripture plainly testifieth Heb. 8.1.4 Eph. 1.20 Col. 3.1 Acts. 3.21 Heb. 1.3 And that not till after his ascension Mar. 16.19 1. Pet. 3.22 The difference betweene the ascesinon and sitting of Christ at the right hand of the father And the ascension of Christ into heauen is one thing his sitting at the right hand of God his father is another thing 1. Because his sitting is the end of his ascension for therefore Christ ascended to heauen that he might sit at the right hand of his father 2. Because Christ doth perpetually sit at the right hand of his father but he ascended but once in heauen 3. Because we shall also ascend into heauen but we shall not sit at the right hand of God Hitherto concerning the person of Christ now concerning his office Of the office of Christ The office of Christ is to bestow on the elect all things which are required to eternall saluation This office doth ioyntly belong to both natures in the person of Christ Iohn 6.3.53 Heb. 9.14 Actes 20.28 And as that dutie belongeth to both natures so also the effectes that is to say Of the 〈◊〉 of the â—â—â—â—â—tour the workes of the office are attributed to Christ accorrding to both natures Heb. 3.2.3.4.5.6 and 9.14 Actes 20.28 But in the performing of euery effect or worke some things doe pertaine to the diuine nature other some to the humane nature 1. Pet. 1.18 and 2.24 and 3.18 For although euery effect or worke of the mediatour be one because the person of the mediatour is but one yet to the effecting of this worke there doe concurre two operations that is to say two actions one of the Godhead another of the manhood the Godhead doing those things which belong to the Godhead the maÌ„hood doing those things which belong to manhood as the worke of a man is but one but in performing it there doth concurre the action both of the soule and body the soule doing those things which beloÌ„g to the soule and the body doing those things which belong to the body And as the natures and properties of the same remaine distinct so also the actions and operations of the natures so that either of them doth seuerally worke that which is proper to it namely the word working that which belongeth to the word the flesh accoÌ„plishing that which beloÌ„geth to the flesh The offices of Christ are three his Prophecie Priesthood and Kingdome Psal 110. Heb. 7.2.3 and 13.20 Of the prophecie of Christ The Prophecie of Christ is perfectly to deliuer the whole word of God to men Heb. 1.1 Iohn 1.16.17.18 Esay 61.1 Therefore he is called the chiefe Prophet teacher Apostle of our confession Heb. 3.1 Of his Prophecie there are two partes namely the foreshewing of things to come and doctrine Of doctrine there are two parts the laying open of the Gospell and the true interpretation of the law The laying open of the Gospell is the first part of Christes doctrine when he did lay open the secret counsell and all his fathers will concerning our redemption Iohn 1.18 and 15.15 Mat. 11.17 The true interpretation of the law is the other part of Christes doctrine when he expounded the true meaning of Gods law Mat. 5.20 and so forward Thus farre concerning the Propheticall office of Christ now concerning his Priesthood Of Christes Priesthood The Priesthood of Christ is to performe the workes of a Priest Heb. 5.10 Of Christs Priesthood there are two parts the expiation of sinne intercession to God Of the expiation of sinne The expiation of sinne is the first part of Christes Priesthood when Christ offering to God his father the onely sacrifice of his body did pay the punishment for the sinnes of the elect to redeeme them from all the power of the deuill 1. Pet. 2.24 and 3.18 Esay 53.12 1. Iohn 2.2 Rom. 3.25 Heb. 10.12 Whereupon also it is called redemption As also the satisfying for sinnes And that is done two wayes by merite and by a powerfull working Of the merite of Christ The merite of Christ
Gelded men Gelded men are those who are altogether vnfit for accompanying of wedlock whether they be such by nature or whether they be made vnfit by art as being gelded Such persons are not to be ioyned in wedlock therefore also the mariages being celebrated when after the space of three yeares the coldnesse of a gelded man is tried or in three whole yeare the healing of the nature being maimed is atteÌ„pted in vain the Iudge may pronounce that those persons are free Neither yet then is diuorcemeÌ„t made because it was not wedlock and to the person which hath the sound force of nature there may be granted another lawfull copulation and the same more fruitfull So much concerning those vvho may be ioyned together as hauing power to bring foorth issue By the law of nature they which are not of kindred in the flesh may contract matrimonie Leuit. 8.5 and so forward For these are alwaies forbidden to be ioyned together vnlesse when they are compelled by meere necessitie to wit when there want persons which are not of kindred in the flesh as in the first and second beginning of people the former vnder Adam after creatioÌ„ the other vnder Noah after the floud Kinsfolkes in the flesh Kinsfolks in the flesh are those who touch vs in the flesh Leuit. 18.6 25.49 Propinquitie or aliance therefore is touching in flesh or neerenesse in bloud Kinsfolkes in the flesh are those who are neare vnto vs either by nature or by mariage from whence there is a double aliance in the flesh that is either by nature or by mariage Kinsfolkes by nature Kinsfolks by nature are kinsfolkes of either of our parents father or mother Leuit. 18 12. or else kinsfolkes by nature are those who descend and come of the same stock Wherevpon also they are called cousins in bloud Consanguins because they are ioined more neare vnto vn by the society of bloud and of nature Aliance or consanguinitie Aliance by nature therefore or consanguinity and cousinage by bloud is the kindred of persons which because they do arise of one stock they are ioined nearer vnto vs by the societie of bloud and nature A stock A stock is a person from which others are deriued And alyes by nature or bloud are discerned by line and degree The line of Alyes The line is a discent of alyes by nature deriued from one stock And that is either right or collaterall The right line is either of kinsfolks ascending or descending Kinsfolks ascending are first the father and mother secondly the fathers father and mothers father thirdly the great grandfather and great grandmother fourthly the great grandfathers father and great grandmothers mother and all other auncestours besides Kinsfolkes descending are first the sonne and the daughter secondly the nephew and the neece thirdly the nephewes sonne and the neeces daughter fourthly a sonne in the fourth degree a daughter in the fourth degree fiftly a son in the fift degree a daughter in the fift degree what other childreÌ„ souer A collaterall or crosse line is two fold equall or vnequall Equall is that by which alies by nature do equally differ from the common stock Vnequall is that by which alies by nature vnequally differ from the common stock Alies by nature in an vnequall line are either superiours or inferiours And both either from the fathers stock or from the mothers Superiours are first the vncle and the aunt by the fathers side the vncle and the aunt by the mothers side secondly the great vncle great aunt by the fathers side the great vncle and great aunt by the mothers side thirdly my fathers vncle and aunt my mothers vncle and aunt fourthly my fathers great vncle and great aunt my mothers great vncle and great aunt Inferiours are the sonnes of those referred to the superiours So much concerning the line now concerning the degree A degree is a differeÌ„ce or distance of persons from the stock or of one person froÌ„ another And that either from the stocke or among themselues vnder the stock But in euery person we must number froÌ„ the stock A genealogie Which numbring is called a genealogie For a genealogie is a discent of the generation counted in order and the same is so numbred that so the stock being set downe from which the accounting of the degrees is to be begun aboue that stock his auncestors must be placed and beneath the same the sonnes nephewes are set and on the sides are added the brothers and sisters For example Aram. Thare Abraham Isaac Iacob Ioseph Nachor The knowledge of a genealogie is necessarie for the vnderstanding first of the account of degrees and secondly the forbidding of wedlock Of the reckoning of degrees The reckoning of degrees is required that we may know by how many degrees persons differ concerning whose consanguinitie there is question made And seeing the line is two folde right or collaterall therefore the account of degrees according to the difference of the lines is two folde also the one in the right line the other in the collaterall line In the right line looke how many persons there are so many degrees there are excepting the stock from wheÌ„ce the account must be begun as Ioseph doth differ in the third degree from Abraham Iacob in the second Isaac in the first Therefore the sonne maketh the first degree the nephew the second the nephews son the third the nephewes sons sonne the fourth and so forth In the collaterall line seeing it is two folde that is equall or vnequall the maner of the reckoning is two folde also the one in the equall line the other in the vnequall In the equall line by how many degrees the one person differeth from the common stock by so many degrees the persons themselues differ one from another Therefore two bretheren or a brother and a sister are by consanguinitie ioined to themselues in the first degree as Iacob is ioined to Esau in the first degree So the same man is ioined in the second degree to Rahel Leah BATHVEL Rebecca Iacob Laban Rahel Leah IEPPHNNE Caleb Axa Cenas Othniell Othniel therefore is ioined in the second degree to Axa In the vnequall line looke by how many degrees he that is remoued differeth from the stocke by so many degrees they differ one from another THARE Abraham Aram Sarah Sarah differeth two degrees from the stock therefore she differeth so many degrees from Abraham and is ioined to him in the second degree THARE Abraham Isaac Nachor Bathuel Rebecca Rebecca differeth in the third degree from the stock therefore also she differeth froÌ„ Isaac in the third degree in which she was also ioyned to him The account of the degrees hath beene handled now followeth the forbidding of wedlock in respect of the degrees Of the â—oâ—â—idding of â—â—â—lâ—â—k The forbidding of wedlock according to the double difference of the line is also two folde one in
the right line the other in the collaterall In the right line all kinsfolkes both ascending and descending are forbidden from mutuall mariages and that as for the order of nature so for the reuerence of bloud Leuit 18.7 Wherefore if Adam were at this day aliue he could not mary a wife In the collaterall line forbidding also is two fold the one in the equall line the other in the vnequall line In the equall line although by Gods law wedlocke was graunted in the second degree and therefore it was lawfull for the sonnes or daughters of brethren to contract matrimony betweene themselues yet now by mans law they are forbidden within the fourth degree that so Gods forbidding might be obserued with greater reuerence Iacob married Rachell his cosin germane by the mothers side to whom he was ioyned in the second degree Othmell married Axa to whom he was also ioyned in the second degree And the dispensations which do graunt a commixion in the degrees forbidden in the Text. Leuit. chap. 18. are not of force For the lawes in Leuiticus which forbid the commixion of certaine persons are the lawes of nature and bind all nations For God or incestuous lusts punished euen the Gentiles who were without the pollicy gouernmēt of Moses and which also were before Moses As the text in Leu expresly saith that the Egyptians and Canaanites were punished for incestuous lusts so Paul punished the Corinthian who had touched his stepmother or had carnally knowen her In the vnequall line wedlockes are forbidden by Gods law in the second degree because generally God would haue more reuerence to be giuen to the superior degree then to the equall because these in the vnequall line occupy the place of parents children 1. Tim. 5.4 Therefore the brother ought not to marry his sister nor the nephew his aunt by his fathers side nor his aunt by his mothers side neither the neece ought to marry her vncle by her fathers side or her vncle by her mothers side Hitherto we haue spoken of alies by nature or by bloud now of allies by mariage Of alyes by mariage and affinity Alies by marriage are kinsefolks of one of the married parties by reason of the mariage contracted betwixt him and the party neare to him in bloud As Dauid is nothing a kinne vnto Ionathan but because he maried the sister of Ionathan to wife now he is become the kinsman of Ionathan Affinity therefore is a nearinesse of persons which mariage maketh betweene one maried party and those that are neare in bloud to the other party maried also By how many degrees is my kinsman by bloud by so many degrees his wife is my kinswoman by mariage as two brethren are ioyned in the first degree of consanguinity therefore the wife of my brother is ioyned to me in the first degree of affinity The forbidding of wedlocke in the first degree of affinity belongeth to the law of nature Therefore Herod when he maried Herodias his brother Philips wife committed incest because Herodias was ioyned to Herod in the first degree of affinity HEROD Herod Philip whose wife was Herodias So Ruben also sinned because hee defiled the bed of his father Iacob Iacob Ruben his stepmother Bala Therefore Ruben touched or knew his stepmother in the first degree of affinity Of the bound of affinity Affininity is not extended very farre for my kinsmen in bloud are not kinne to my wifes cousins in bloud I ought to abstain frō my wifes kinsewoman by bloud and my kinsefolkes by bloud ought to abstaine from my wife but yet not from my wifes kinsefolkes by bloud Wherefore two brethren may marrie with two sisters for they are not hindered by affinitie The father the sonne may marrie the mother and the daughter Thus farre concerning the betroathings which ought to goe before wedlocke now concerning the duties of wedlocke or mariage The duties of wedlocke consist in the iustice of mariage and in the education of children The common bond of these duties is a naturall affection A natural affection A naturall affection is a naturall loue of the nearenesse of bloud Iustice of mariage is either cōmon to both the maried parties or proper to the one The duty common to both maried parties The common iustice of both the maried parties is 1. that both keepe their mariage loue perfect and vndefiled 2 That they may dwell together with familiar felowship and louingly liue together that their life bee not passed away with sadnesse or they be compelled to seeke comfort abrode whereupon they may easily incurre infamie or slander 3 That they mutually loue one another without iealosie least otherwise they get thēselues continual anguish of heart and do mutually giue prouocation and allurement to breake their faith Iealousie Iealousie is the suspecting of adulterie in the parties that are maried If it fall out otherwise the maried parties learne and feele by experience many discommodities so that it is either a troublesome or sorowfull matrimonie or diuorcement followeth Of diuorcemēt Diuorcement is a lawfull breaking off of wedlocke The causes of diuorcement are onely two one adulterie Mat. 5.32 19.3 The other is a forsaking that is to say a malicious departing of one of the maried parties that without anie iust causes but either of lightnesse or vniust impatience suffering of the bridle of mariage or for some other vnnecessary causes 1. Cor. 7.15 But in diuorcement there ought to be obserued both the maner of proceeding also the time after which a second wedlocke or mariage may be granted to the innocent person The proceeding in deuorcemēt for adulterie The maner of proceeding comprehendeth both the lawfull knowledge that the Iudges haue and also the trying of reconciliation or the pronouncing of the sentence The maner therefore of proceeding in the case of adulterie ought so to be framed that the parties being heard the accusation may sufficiently be confirmed and proued so that the guiltie person may be conuicted If the person which hath offended be foūd guiltie and the innocent person doth require that a diuorcemēt be made the Iudge ought first to trie them both and to exhort them that they would returne into sauour loue one of them with another If the reconciliation doth not proceed the innocent person may not be compelled to receiue the guiltie But if the person accusing hath liued honestly and doth require the sentence to be pronounced it ought to be pronounced thus Sith the person which hath offended hath by his wickednesse dissolued wedlock the iudge by the authoritie of the Gospell doth pronounce the innocent person to be free and doth expressie graunt him that according to his conscience he may safely and godlily marie another But the condemned person ought to be punished by the ciuill magistrate to whome it belongeth to punish adulterie either by exile that the guiltie person might be driuen out of those places