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

his grace wherein he hath made us accepted in the beloved Rom. 12.6 Having divers gifts according to the grace which is given to us XIV The end of Vocation is Gods glory and the salvation of the Elect. XV. The time of calling is not tied to Baptisme for God cals some before some in and some after Baptisme So Abraham before circumcision was called and justified Rom. 4. XVI Out of these we may see what is the difference between general and special Vocation that is oftentimes outward onely this is inward though sometimes it be internal in Reprobates yet the light of salvation which it affords to the minde is but weak and the joy with which it affects the heart is but momentary but this irradiates the mind with a ful light and seasoneth the heart not with a bare rellish but with a true sense of spiritual gifts and fils it with true and constant joy that may be lost but the gifts and graces of this can never be lost Of general Vocation see Matt. 13.20 But he that receives the seed into stony places the same is he that heareth the word and anon with joy receiveth it yet hath he no root in himself but dureth for a while Heb. 6.4 5 6. It is impossible for those who were once enlightened have tasted of the heavenly gifts and were made partakers of the Holy Ghost and have tasted the good word of God and the powers of the world to come if they shal fall away to renew them again to repentance But of special Vocation Paul Rom. 11.29 For the gifts and calling of God are without repentance CHAP. XXIX Of Saving Faith The effects of special Vocation are immediate or mediate the immediate effect is saving Faith which is the gift of Vocation whereby he that is elected applieth to himself the free Promises of Christ in the Gospel and resteth in them The RULES I. This word Faith in Scripture hath five significations for either it is taken metonymically for wholsome doctrine and this is the Faith which not by which we believe a or for historical Faith b or temporary c or for the Faith of miracles d or for saving Faith e a 1 Tim. 1.19 Holding faith and a good conscience which some having put away concerning faith have made shipwrack b Jam. 2.19 Thou believest there is one God thou doest well the Devils also believe and tremble This faith then which consisteth in a bare assent is common to the Elect and Reprobate c Mat. 13.20 He that receiveth the seed into stony places the same is he that heareth the Word and anon with joy receiveth it yet hath he not root c. d Matt. 17.20 If you had faith but as a grain of mustard-seed you would say to this mountain remove hence to yonder place and it would remove This hath been given for a certain time even to Reprobates as we see by Judas who had this gift of miracles with the rest of the Apostles Mat. 10.8 e Saving faith which is proper to the Elect is that which we defined II. The principal efficient cause of this is God the impulsive is that saving grace by which we are elected and called Act. 13.48 And they believed so many as were ordained to life eternal Rom. 11.7 The Election hath obtained but the rest are blinded III. Faith then is a free gift both in that we have not deserved it and because it is infused into us by the Holy Ghost This is against Socinus who cals faith a free gift not because the Holy Ghost hath infused it but because no man hath deserved it but that faith is the gift or God is plain Phil. 1.29 For to you it is given in the behalf of Christ not onely to believe on him but also to suffer for him IV. The instrumental cause by which Faith is given to us is ordinarily the Word of God in those that are of years Rom. 10.17 Faith commeth by hearing and hearing by the Word of God V. Therefore the bare preaching of the Gospel is not the cause of Faith but as it is joyned with the power of Gods Spirit Act. 16.14 The Lord opened the heart of Lydia that she attended to the things that were spoken of Paul VI. The matter or object is commonly Gods Word but properly the free Promises grounded on Christ The Pontificians deny this latter part against plain Scripture Rom. 3.22 The righteousnesse of God by the faith of Jesus Christ unto all and upon all that believe v. 25. Whom Christ hath set forth to be a Propitiation through faith in his blood c. 10.9 If thou doest confesse with thy mouth the Lord Jesus and believest in thy heart that God raised him from the dead thou shalt be saved VII The form of Faith for our better understanding is divided into three parts Knowledge Assent and Confidence Knowledge is the understanding of things necessary to salvation Assent is by which we firmly believe those things to be true which are delivered in Gods word Confidence is that whereby every faithful man applies the promises of the Word to himself VIII There is knowledge and assent both in saving and in historical faith but confidence is only in saving faith Confidence is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perswasion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much assurance Eph. 3.12 1 Thess 1.5 By the name then of Confidence is understood either the apprehension and application of Christ with his benefits or the quietnesse of conscience In the former sense it is the form of faith in the latter the effect IX Implicite faith then which is the belief of the Church of Rome with a blind assent is no faith Faith cannot be without knowledge 1. Because it cometh by hearing and hearing by the word of God Rom. 10.17 2. Because that is wisdome by which God is known Isa 53.11 Jer. 31.34 Joh. 6.69 17.3 1 Cor. 1.21 X. Nor is that better then a meer historical faith which is not joyned with firm confidence The Papists teach that faith is only in the understanding but not in the will and heart but the Scripture plainly teacheth the contrary Rom. 20.23 with the heart we believe unto righteousnesse XI Yet we teach not such a firm confidence as is no wayes tossed with doubtings but such a one as doth not finally yield to doubtings XII As for the effects or most proper acts of faith S. Paul rightly tels us that Faith is the subsistence of things hoped for and the evidence or demonstration of things not seen Heb. 11.1 It is indeed the property of faith to make future and not existent things present So Abraham is said to see Christs day Joh. 8.56 XIII The subject of faith are the elect and called Of Infants faith we spake in the doctrine of Baptisme XIV There are degrees of Faith not only in different men but also in one and the same man so that it is sometimes weaker sometimes stronger but so

Office of Christ the Mediator Page 104 Chapt. XVIII Of the Humiliation of Christ Page 108 Chapt. XIX Of Christs Exaltation Page 125 Chapt. XX. Of the Common vocation to the state of Grace Page 133 Chapt. XXI Of the Covenant of Grace Page 136 Chapt. XXII Of the Seals or Sacraments of the Covenant of Grace in generall Page 140 Chapt. XXIII Of Baptisme Page 152 Chapt. XXIV Of the Lords Supper Page 157 Chapt. XXV Of the nature of the visible Church Page 161 Chapt. XXVI Of the outward Administration of the Church Page 170 Chapt. XXVII Of the False Church Page 183 Chapt. XXVIII Of Vocation in special Page 192 Chapt. XXIX Of Saving Faith Page 193 Chapt. XXX Of Justification Page 202 Chapt. XXXI Of Sanctification Page 211 Chapt. XXXII Of the Perseverance of the Saints Page 214 Chapt. XXXIII Of Christian Liberty Page 218 Chapt. XXXIV Of the coming of Christ and Resurrection of the flesh which go before the last Iudgment Page 220 Chapt. XXXV Of the Last Judgment Page 230 Chapt. XXXVI Of the End of the World and Life eternal the consequents of the Judgment Page 234 THE ORDER OF THE CHAPTERS OF THE SECOND BOOK Concerning the Worship of God I. Of the Nature of Good works 241 II. Of Vertues pertaining to the Decalogue and whole worship of God 246 III. Of the Vertues and Works belonging to the First Commandment 249 IV. Of the Works belonging in generall to the II. III. and IV. Commandments 255 V. Of Works belonging in special to the Second Commandment 258 VI. Of the Vertues and Works belonging to the Third Commandment 274 VII Of works appertaining to the Fourth Commandment 283 VIII Of the Vertues in generall belonging to the Second Table 288 IX Of Vertues and Works belonging to the Fifth Commandment 296 X. Of Vertues and Works belonging to the Sixth Commandment 302 XI Of Vertues and Works belonging to the Seventh Commandment 307 XII Of Vertues and Works belonging to the Eighth Commandment 318 XIII Of the Vertues and VVorks belonging to the Ninth Commandment 326 XIV Of the Vertues and Works belonging to the Tenth Commandment 334 THE PRAECOGNITA OF Christian Divinity CHristian Divinity is the doctrine of the Knowledge and Worship of GOD to his glory and our salvation The RULES or CANONS are these I. This word Theologie or Divinity is diversly taken but in this place is understood that Knowledge of God which a Christian may attain unto in this life out of Gods word The word Theologie being taken abusively is sometime used for the Gentiles Divinity which was threefold Poetical or fabulous Philosophical or natural Sacerdotal or political the scope and end whereof was to contain the rude multitude within the compasse of obedience by some religious exercise be what it will But Theologie properly so called is either Original or Derived Original is that knowledge whereby God knows himself which really differs not from Gods essence Derived is a certain image or representation of that Original primarily in Christ our Mediator secondarily in Christs members Now whereas part of Christs members is triumphant in heaven another part militant here on earth that Theologie of the triumphant part is called the Theologie of the Blessed Saints that of the militant is stiled the Theologie of travellers II. Theologie in this place is considered not as a Habit residing in the intellect but as a Systeme or collection of precepts therefore it is defined by the word Doctrine For Theologie as it is comprehended within certain precepts is different from the habit of Theologie as the efficient cause from the effect Now the question is if we consider Divinity as the habit of the Intellect what genus shall we assign for it out of the intellective habits Surely there is none which if it be taken solely and apart is not of a narrower compasse then the thing defined For that habit which apprehends the Principles called Intelligentia and that habit which demonstrates the Conclusions out of the Principles called Scientia and that habit which ariseth out of the two former called Sapientia are habits meerly contemplative but for Prudentia it is an active habit directing the mind in its actions and Art is an effective or operative habit with right reason * A. R. Divinity is more speculative then practical because it principally handles divine things and in the second place humane actions But as it is a practical science it is the most noble of all practical sciences because the end of it is be atitude to winch the ends of all other sciences are ordained Divinity also may be called wisdom or sapientia because it considers the Chiefest of all Causes not only as He is known by his effects but as He is known in himself also Divinity then consists partly in contemplation partly in action Therefore Divinity may beare the name both of Sapience and Prudence Sapience so far forth as it apprehends the principles by means of the Intelligence being divinely illuminate and from thence demonstrates the conclusions by means of Science Of Prudence so far forth as it directs the mind of man in its actions III. There is a twofold principle of Divinity the one by which it is and that is GOD the other by which it is known and that is the Word of God IV. Gods word at first was unwritten before Moses his time but after Moses it was written when God in his most wise counsel would have it to be sealed and confirmed by Prophets and Apostles That the Papists may obtrude upon us their unwritten traditions in stead of Gods written oracles they would bear us in hand that the Word was written only upon hap-hazard or contingent occasions But so many mandates to write delivered to the Prophets and Apostles do cry down this error Exod. 17.14 34.37 Deut. 41.19 Isa 8.1 30.8 Jer. 30.2 Habac. 2.2 Revel 1 11 19. 14.13 19.9 21.9 The testimonies of the Apostles proclaiming that nothing was said or written by mans advice or councel cry out against this error Joh. 20.31 But these things are written that ye might believe c. Rom. 15.4 But what things are written are written for our learning that through patience and comfort of the Scriptures we might have hope 1 Cor. 10 11. These things are written to admonish us 2 Tim. 3.16 All Scripture is given by divine inspiration 2 Pet. 1.20 21. So that ye first know this that no prophesie in the Scripture is of private motion for Prophesie came not of old time by the will of man but holy men of God spake as they were moved by the holy Ghost Lastly these precepts cry out against them by which we are directed to the written word in matters of salvation Isa 8.20 To law and to the testimony Joh. 5.39 Search the Scriptures V. We acknowledge therefore no other * A. R. He means that which is called principium cognoscendi which is the first instrument by which we come

latter rank is of those Petitions which concern our needs as well for this as for the next life For the present belongs the 4. Petition Give us this day our daily bread For the future the two latter And forgive us our trespasses as we forgive them that trespasse against us And lead us not into tentation but deliver us from evil That hath reference to the gift of justification this of sanctification The Confirmation fellows in these words For thine is the kingdom the power and the glory for ever and ever By which we are taught 1. that God likes our Prayers because he is our King for His is the Kingdome 2. That he can hear us for His is the Power 3. That he will hear us for His is the Glory 4. That his love towards us is unchangeable for he is so for ever and ever The Conclusion is in the particle Amen by which we witnesse that we have prayed seriously and with confidence to be heard V. The end of Prayer is Gods glory and our salvation For this is the Alpha and Omega of Prayer hence the Petitions of the Lords Prayer begin with Gods glory and end in our salvation VI. Great are the effects of Prayer not as if there were merit in it for the work wrought the force is in Gods promise rather then in the prayer VII The Object to which Prayer is directed is the whole Trinity yet so that all the Persons conjunctly or either of them severally is called upon That the Father is to be called upon is not doubted The Son is called upon by Stephen Act. 7.59 yea all the Angels worship him Heb. 1.6 The Holy Ghost is called upon with the Father and Son by John Rev. 1.4 5. And that Angelical hymne Holy holy holy c. is applied to the Sonne Joh. 12.41 and to the Holy Ghost Act. 11.26 27. VIII The object for which we pray are the living not the dead and such as sinne but not to death For God will not be intreated for those who sinne unto death 1 Joh. 5.16 For the dead we must not pray because they are either damned or blessed if damned our prayers are fruitlesse if blessed needlesse IX The object against which we pray are Gods open enemies We ought not presently to pray for their eternal destruction but we are to beseech God that with his mighty hand he would humble and convert them otherwise eternally to plague them if they will not be converted The imprecations of the Prophets are not to be imitated by us rashly for it is hard to discern those who sinne to death and those of whom we have good hope X. Prayers should be joyned with an humble confession of our sins with a true and firm confidence and a constant purpose of repentance XI External gestures decently used availe much both to excite and to testifie the devotion of our souls So much of the parts and of that forme whereby God will be worshipped of us the outward helps follow whereof be Fastings and Vows Fasting is an abstinence from meat and drink undertaken for a time that the lasciviousnes of the flesh may be subdued and God with the greater fervencie may be called upon The RULES I. Fasting is either forced or voluntary That is the poore mans for want of meat this of them who want not meat The voluntary Fast is either Natural Civil or Ecclesiastical Natural is that which is undertaken for healths sake the Civil is that which is enjoyned by the Magistrate in some publique affairs Ecclesiastical is that we defined II. Ecclesiastical fasting is private or publique III. Private is that which one enjoyns to himself or his family for some private causes Examples are Job 1.12 2 Sam. 3.36 and 12.16 Nehem. 1.4 IV. Publique is that which is commanded by the Magistrate or the Church for some publique causes especially when calamities are at hand Examples 2 Chron. 20. Hest 4. V. In a true Fast the manner and end are to be considered VI. For the manner true fasting consisteth not in choice of meats but in abstinence from all meats 2. Not in external abstinence from meat but in abstinence from sin Isa 58.6 c. Joel 2.12 VII There ought to be no other end of Fasting but onely to give our selves more earnestly to prayer and divine worship to beat down the lasciviousnesse of the flesh to witnesse our humility before God and our repentance before our neighbour VIII Fasting is not tied to certain times as in the Old Testament but ought to be undertaken freely upon urgent causes and necessity So much for Fasting A Vow is a promise made in a holy manner to God of things lawful to witnesse our readinesse to serve God The RULES I. A Vow in this place signifieth a religious Promise not prayers or desires II. A Vow is either general or particular That is of things commanded and is required of all men such is the Vow of Baptisme this is of things lawful and is undertaken for some private cause that is a part of divine Worship this is onely a help thereto III. A particular Vow is considered in its efficient matter forme and end IV. For the efficient they are excluded from making a vow who want as yet the use of judgement and reason 2. Who are not masters of themselves but are subject either to Parents or Husbands Numb 6. V. The matter of a Vow is a thing lawful and in our power VI. The forme consisteth in the deliberation of the minde in purpose of the will and in the promise either internal or external also VII The end is to testifie thankefulnesse of minde or to exercise some private discipline A Vow of the first kind is when one that hath escaped a sicknesse or danger doth consecrate to God something by Vow as a token of his gratitude A Vow of the latter sort is when one by Vow abstains from something in it self lawful yet dangerous to him as Wine c. VIII The subject to whom we ought to Vow is God onely IX A Vow before it is made is arbitrary but being lawfully made it is to be kept Psal 76.12 Vow and pay unto the Lord your God Hitherto of the true manner of worshipping God to which are contrary the intermission of it and false worship And this is threefold in respect of the object for either it is not commanded by God or else it is expresly prohibited by him or being commanded is directed to some other end The manner of worshipping God not commanded is called Wil-worship to wit a worship devised by mans brain Paul opposeth this kinde of worshipping God to Christian Liberty Col. 2.20 21 22 23. Therefore if you be dead with Christ you are freed from the rudiments of this world Why as though living in the world are you subject to ordinances touch not taste not handle not which all are to perish with using after the commandments and doctrines of men which things have indeed

Pro. 6.12.13 A naughty person a wicked man walketh with a froward mouth he winketh with his eyes he speaketh with his feet he teacheth with his fingers v. 25. Lust not after her beauty in thine heart neither let her take thee with her eye-lids for by means of a whorish woman man is brought to a peece of bread c. Eph. 5.4 Neither filthinesse nor foolish talking nor jesting which are not convenient Honesty is temperance from filthy and lascivious trimming and clothing of the body Exod. 20.26 Neither shalt thou go up by steps unto mine altar that thy nakednesse may not be discovered 1 Tim. 2.9 Let women adorn themselves with modest apparel with shamefastnesse and sobriety So much of the former means of preserving Chastity the latter is Wedlock Wedlock is an indissoluble conjunction of one man with one woman by lawful consent instituted for Gods glory and the good of the parties so conjoined The RULES I. Marriage is not only grounded on the Law of Nature and of Nations but also on the Law of God for it was instituted and commanded by God and was by Christ vindicated from abuses and corruptions Gen. 1.28 2.22 Mat. 19.8 c. II. Neither is it made rashly or without Gods particular providence Pro. 19.14 A vertuous woman is from the Lord. III. The proximate efficient cause is lawful consent IV. This consent is both of the Parents and of the Parties to be married V. In respect of time the consent of Parents should go before for the preservation of filial reverence Exod. 22.17 If the father refuse to give her Deut. 7.3 Thou shalt not give thy son to any of their daughters neither shalt thou take any of their daughters for thy son Jer. 29.6 Take you wives for your sons and give your daughters to husbands By the events we find that marriages made without consent of parents prove oft-times unhappy VI. But in Law the consent of the parties to be married is of greatest force The reason is because if there be not a conjugal consent there would be no love nor mutual benevolence and consequently no marriage Therefore as it belongs to filial reverence to require the parents consent in the first place so it is the part of fatherly love not to debarre tyrannically their children from honest matches nor to force them being unwilling to marry Therefore the marriage is not nullified because the parents do not consent to it unlesse the parties to be married be under years or some other weighty causes do hinder But if parents have not sufficient causes either of hindering or forcing the marriage yet their consent must not be therefore sleighted but Magistrates Ministers and friends shall doe well to put Parents in mind of their duty that at least they may give their consent VII As consent should be free from coaction so should it be also from fraud Divers frauds are used in making of matches which either concern the Person so Iacob was cozened by takeing Leah instead of Rachel or the chastity of either as if a man should ignorantly marry her that had lost her maidenhead or their estates as if one should be made believe that his Bride were rich or nobly descended The first kinde of fraud dissolves the marriage for Iacob might have repudiated Leah because there was no consent given before As for the second kind it is Moses his verdict Deut. 22. that such a woman should be held for an adultresse and stoned to death but our usual custome is that if the man had carnal commerce with the woman he is to retain her But the third kinde of fraud doth not dissolve the marriage VIII If there be an absolute consent given it is called a Contract in the present but if with condition of Parents consent dowrie c. it is called a Contract for the future The first kinde of consent is the true beginning of the present marriage the latter makes not marriage except the condition required be kept or else when impatient of staying for the accomplishing of it there be carnall commerce IX The matter of Wedlock are the parties to be married in whom we are 1. To consider their Number 2. Their Age 3. Their neernesse in blood c. 4. Their Religion X. As for the Number Marriage is of one Male and one Female hence Bigamie and Polygamie are condemned The reasons are 1. Because bigamie and polygamie are repugnant to the first institution whereby God joyned to one Adam but one woman not two nor more Gen. 2 2. Because it is repugnant to the restauration of the Law given by God in the beginning Man shall cleave to his wife they two shall be one which restauration was done by Christ Matt. 19.5 And they that were two are made one flesh 3. Because a wicked man was the inventer of bigamie and polygamie for the first that had two wives was Lamech Gen. 4. 4. Because true peace and polygamie tannot consist as Jacobs example sheweth Gen. 30. and Elkanahs 1 Sam. 1. Now albeit God at first tolerated Concubinate and Bigamie yet he did nor therefore approve it for the contrary appears by Christs words above cited that place in Levit. 18.18 as Junius translates it plainly forbids polygamie XI Convenient age is required for procreation sake for oeconomical prudence and for the honour of such a holy institution XII By what degrees of neernesse marriage is hindred see Levit. 18. XIII This is either Consanguinity or Affinity that is of them who come from the same common stock this is either of the Wife with the Husbands or of the Husband with the Wives kindred Properly there is no affinity between the kindred of the Husband and Wife XIV In these we must observe the degrees and line the degree is the distance from the stock or common Parent the line is the series and order of the degrees either among the ascendents and descendents and this is called the right line or among the collaterals and this is called the transverse line and it is named either equal or unequal The degrees and line are chiefly considered in Consanguinity but in Affinity by way of analogie for in what degree one is neer in blood to his Wife in the same is she in affinity to the Husband XV. The degrees of marriage are not to be judged by the Canon law because the Pope advancing himself above every power adds degrees not prohibited to those which God hath prohibited and for money dispenseth with those degrees which God hath prohibited expressely but out of Levit. 18. and Deut. 27. XVI In the streight line of ascendents and descendents there is a perpetual hinderance of marriage Hence if Adam were alive he could not marry to any other but to Eve nor she to any other Husband besides Adam XVII In the equal collateral line by divine right the Brother and Sister in Consanguinity are debarred from marriage the Husband also and Sister of his deceased Wife or