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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

considered by which the Church is undoubtedly made visible now it appears that these are the notes of the Church out of these testimonies Matt. 28.19 20. Go and teach all nations baptizing them in the Name of the Father of the Son and of the H. Ghost teaching them to observe all things which I have commanded you Act. 2.42 And they continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayers Some adjoyn Ecclesiastical discipline but this is contained under the two former for this discipline is required of both XXVII These notes belong to all Churches alike so farre as concerneth the fundamentals of Religion but in respect of accidentals they are in some Churches more in some lesse XXVIII Therefore we are not presently to doubt of the truth of any particular Church because of every error or abuse For there is not so much purity expected as not to erre in any one Article or in the administration of the Sacraments so that there be not a falling off from the hinge of salvation to wit from the two Tables of the Law and Faith in Christ 1 Cor. 3.11 12. For no man can lay any other foundation besides that is laid which is Iesus Christ Now if any build upon this foundation gold silver precious stones wood hay stubble every mans worke shall be made manifest for the day shall declare it because it shall be revealed by fire and the fire shall try every mans worke of what sort it is if any mans worke abide which he hath built thereupon he shall receive a reward if any mans worke shall be burned he shall suffer losse but he himselfe shall be saved yet so as by fire XXIX Of the fifteen Notes of the Church rehearsed by Bellarmine some are true and agree with ours from which notwithstanding the Church of Rome is afar off but others are either strangers to the visible Church or they are the Notes rather of the false then of the true Church or they are not convertible with the Church for they neither belong to her alone nor alwayes 1. His first Note is the name Church and Christians But the imposing of names is a matter rather of fact then of right therefore an argument taken from the name is of no force without the thing answer to the name Rev. 3.1 Thou art said to live but thou art dead 2. Antiquity but this belongs not to the Church alone nor alwayes Not alone because the World the Heaven the Elements have antiquity yet are not the Church Not alwayes because the Church hath not been alwayes ancient there was a time when she was new true Antiquity is the first principle of things which as it is first so it is most true therefore in general the Churches antiquity is to be reckoned from Paradise in particular the Apostolical Church from the preaching of Christ and his Apostles But the Church of Rome as it is at this day arose long after the Apostles times 3. A constant duration without interruption This indeed is the property of the visible Catholike Church but depending on Gods promises it doth more appear to Faith then to sense and as that is not true antiquity which depends not from the first principle so there can be no duration which hath not its original from the same 4. Amplitude and multitude of Believers this belongs not alwayes to the Church as we may see in that Church that was in the time of our first Parents Noah Abraham c. Yea this note is not natural to the Church for there is still the greater number amongst the wicked Mat. 7.13 Enter in at the narrow gate Luke 12.32 Feare not little flock 5. The succession of Bishops But this also neither is the Churches Note alone nor alwayes Not alwayes for as it was not in the beginning of the Church so it will cease towards the end not alone for in the false Church there is found a succession of Bishops whence we must look rather on the succession of Doctrine then of persons and the persons are to be judged by their Doctrine not this by the persons They have not Peters inheritance who have not Peters Faith saith Ambrose 6. An agreement in Doctrine with the ancient Church This indeed is a true Note but it is the same with ours to wit the purity of the Word and Sacraments as it was in the time of the Apostolical Church from which the Roman hath fallen 7. The union of the members with their head the Pope and among themselves The first limb of this Note belongs to the false and Apostatical not to the Apostolical Church that Church is she that worships the Beast Rev. 13.12 The latter cannot be a tributed to the Church alone for there is union also among Divels Matt. 12.8 The 8. is holinesse of Doctrine which is the same with the sixth 9. The ninth is efficacie of Doctrine this also answers the sixth and our Notes too but it agrees no wayes to the Roman Church 10. Holinesse of life in the first authors and planters of Religion Now this Holinesse is either inward or outward if inward 't is not a mark of the visible Church He is a true Jew that is so in secret Rom. 2.29 God knoweth who are his 2 Tim. 2.19 if outward it is false for Satan can transform himself into an Angel of light 2 Cor. 11.14 Therefore the Church is to be judged by her doctrine not by the life of her Doctors Mat. 23.2 Whatsoever they bid you observe that observe and do but do you not after their works 11. The glory of Miracles 12. The light of Prophesie But the gifts of Miracles and Prophesie were extraordinary given to confirm the Gospel which are now vanished since the Gospel hath been propagated wherefore the Apostles make no promises of other miracles and prophesie but they rather make this bragging of Miracles and prophesie a Note of the Antichristian Church 2 Thes 2.9 Rev. 13.13 And Christ himself saith that He will not know such Mat. 7.22.13 The thirteenth Note is the confession of adversaries as Hereticks Jewes c. But the authority of such testimonies is as great as the adversaries themselves are by whose accession nothing is added and by the want nothing diminished 14. The fourteenth is the unhappy end of those who have opposed the Church 15. The fifteenth is the happinesse of them who have defended her But this Note is so uncertain that it deserveth not the name of a Note for of such man knoweth not either love or hatred Eccl. 9.3 Yea it is rather a Note of the false Church for it is certain that for the most part the Churches condition in this life is wretched and sad Joh. 16.20 Verily verily I say unto you yee shall weep and lament but the world shall rejoyce CHAP. XXVI Of the outward Administration of the Church HItherto of the nature of the Church now followes its Administration which is

the other of God The Preface of Moses is this Then God spake all these words Gods Preface is this I am the Lord thy God which brought thee out of Egypt In which words he shews his self-power and full authority in commanding drawing reasons 1. From his divine essence the symbols whereof are the names Jehovah Elohim 2. From the Covenant of Grace the sign whereof is that phrase Thy God 3. From the benefit of Redemption the type whereof was the delivery of the Israelites out of Egypt Of the Commandments there are two Tables the first is concerning our duty towards God the other our duty towards our neighbour The sum of the first Table is Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy strength which words require both sincerity and perfection in our love sincerity because there is mentioned the heart the soul and all our strength perfection because we are bid love God with all our heart all our soul all our strength To this Table there belong four Commandments the first sheweth who is to be worshipped for the true God the second after what manner he must be worshipped the third how we are to honour his name all our life the fourth at what times the publick worship of God is to be maintained The sum of the second Table is Thou shalt love thy neighbour as thy self this command is like the former because as that is the sum of the four first precepts so this is the sum of the six last concerning our love towards our neighbour to this then belongs the fift command of preserving the dignity of our neighbour the sixth of his life the seventh of preserving our neighbours chastity the eighth of his estate the ninth of his fame the tenth of restraining vitious affections towards our neighbour Let this concerning the Moral Law suffice to evince the necessity of Redemption for what good works belong to every Precept shal be taught in the second Book CHAP. XIV Of the Ceremonial and Judicial Law THe Ceremonial and Judicial Laws serve as hand-maids to the Moral that to the first and this chiefly to the second Table The Ceremonial Law is that in which God commanded certain Ceremonies and outward Rites as Types of Christ hereafter to be exhibited The RULES I. The Ceremonial Law is a School-master to lead us to Christ Gal. 3.24 II. The Ceremonial Law gives place to the Morall 1. Because it is in a manner the hand-maid of the Moral Law 2. Because it was not to continue for ever 3. Because Charity is to be preferred to Ceremonies Hence is that of Hosea 6.6 I will have mercy and not sacrifice III. The Ceremonial Law was as it were a hand-writing and testimony of that gift by which all men were held bound Col. 2.14 And putting out the hand-writing of Ordinances that was against us which was contrary to us he even took it out of the way and fastened it on the Crosse IV. The Ceremonial Law then was abolished by Christs death V. The use of it before Christs death was profitable after his death untill the Gospel was spread abroad it was indifferent but after the promulgation of the Gospel not only was the observation of Ceremonies unwholsom but also mortall Hence Paul in the beginning caused Timothy to be circumcised because of the weakness of the Jews Act. 16.2 but after the Gospel was more fully manifested he would not suffer Titus to be circumcised Gal. 2.2 And surely at this day to observe Jewish Ceremonies were to deny Christs death and coming in the flesh VI. Therefore as the opinion of the Encratites and other ancient Hereticks whereby they prohibited certain meats as of themselves unclean was damnable so the error of Papists is to be abhorred who obtrude upon the Church Ceremonies partly Jewish partly Heathenish The precepts of the Ceremonial Law are either of holy persons or of holy things holy persons were in general all that were initiated by Circumcision whereby they were obliged to the observation of the other Ceremonies and then were put in minde of Sanctification by Christ In particular holy persons were the Ministers both ordinary and extraordinary the ordinary were the Priests and Levites the Priests were they who administred the Law by expounding sacrificing making intercession and blessing such things as were to be performed to God and men The RULES I. The High-Priest was a type of Christ the High-Priest II. His rich clothing and ornaments almost equall to regall robes were types of Christs dignity and chiefly of his most perfect justice Luk. 3.5 III. The chief ornaments were the Ephod or Cloake and Breast-plate fastned to the Cloake on the Ephod were the names of the twelve Tribes engraven upon pretious stones on the Breast-plate were Vrim and Thummim from whence the Church received Oracles the Cloake then represented the Church Vrim and Thummim that is light and perfection did signifie Christ the Word and Interpreter of the Father our light and perfection the Ephod represented Christ as he performed the things that concerned us the Breast-plate shewed him as he performed the things concerning God The Levites were they who being used instead of the first-born were to attend the praises to keep and to carry the Tabernacle with its utensils The extraordinary Ministers were the Prophets and Nazarites The Prophets were they who by divine inspiration teaching reforming the Priests and People were types of Christ the great Prophet The Nazarites were they who by a special vow abstaining from wine and consecrating themselves to God were types of the holiness of Christ In the holy worship we are to observe the instruments and the manner of it the instruments were the Tabernacle and the utensils thereof to wit the Ark the Altars the Table and brazen Laver. The RULES I. The Tabernacle was the Type of the Deity which was to dwel in Christ bodily John 1.14 He dwelt amongst us as in a Tabernacle Col. 2.9 In him dwelt the whole fulnesse of the Deity bodily II. The artificiall structure of the Tabernacle was a type of the spiritual fabrick of the Church which was to be grounded upon Christ Ephes 2.20 21. III. The removing of the Tabernacle did figure the Churches pilgrimage here IV. The uniformity of the Temple signified the Vnity of Christ and the Church V. The parts whereof were three the Court the Holy-place the Holy of Holies VI. The Court in which the people met was a Type of the visible Church in which are good and bad VII The Holy-place was the Court for the Priests and a Type of the true members of the Church that elect and royal Priest-hood 1 Pet. 2.9 VIII The Holy of Holies into which none entered but the High Priest and that but once a year did shadow out the Sanctuary of heaven into which Christ was to enter for our good IX The Vaile of the Temple garnished with Cherubims did signifie Christs flesh

Of the Principal Matters and Words ADam and Eves fall 58 Adam in his fall not a private person 61 Adjuration what and how we are to obey it 281 Adjuration of Devils ibid. Adoration of idols of the hoast of the Crosse of Reliques of holy Angels and dead men 270 c. Adoration of Saints 272 c. Adultery what the cause of divorce 312 Affections how manifold 336 Agnus Dei idolatry 272 Alms 324 Angels when created 39. what 42. in what bodies they appeared ibid. the head of good Angels their felicity order and office 50 51. if their adoration be lawful 272 The apostacy of evil Angels 52. their sin ibid. their Prince ibid. their remaining qualities 53 Anger 304 Antichrist what and who 185 his ruine how a signe of the last judgement 186 c. Appetite ordered or disordered 336 Arke of the Covenant 83 Assurance vide Salvation Astorgie or want of natural affection 300 Atheisme 250 Avarice vide Covetousnes BAptisme what 152. how it differs from the Lords Supper 160. if to be administred by a private man 153. if in Baptisme one or three sprinklings be required 154. if children are to be baptised 155. how Baptisme is necessary 156. if the Baptisme of Christ and John be the same ibid. Bargains how to be made 320 Beatitude its degrees 240 Beneficence 324 Benevolence 300 Boldnesse vide Fortitude Foolish Bragging 332 Bread in the Eucharist what 157 c. Busie bodies 301 CAlling how manifold 133 Calling common to elect and reprobate 134 Calling proper to the elect 192. how it differs from the common 197 Calumnies 329. impatience in bearing Calumnies 333 Censuring 332 Charity towards God 252. towards our neighbour 289 Chastity 309. how preserved 307 Christ eternal God 19 20 c. his incarnation 90 94. how the first born 103. his conception 94. the union of two natures in Christ 96. communication of properties 97. the excellency of Christs humane nature 99. if equal to the divine nature 130. his adoration 99. his knowledg how manifold ibid. his perfections what 101. his generation twofold 102. his nativity 101. fruit thereof 104. his exinanition 108. Christs office in his humiliation ib. 124. and in his exaltation 130. his office of mediatorship 104. in what nature he was mediator 105. how manifold 106. our mediator ib. works of mediation 94. his active and passive obedience 109. the necessity of both ib. 120. his active how shadowed 123. his passive how the cause of life eternal 122 his passion 110. each part thereof satisfactory ib. how attributed to Christ and how manifold 115. if he despaired on the cross 111. his death what 112. if he died for all 119. his sepulture 113 114 c. his three dayes detention in the grave 113. his descent to hell 114. his intercession 124. his exaltation 125. his resurrection 127 c. what body he had after his resurrection 126 127. his ascension with its fruits 127. c. whether yet on earth 129. how present in the Supper 143 160. his return or second coming its signs 220 c. Christs kingdome how to be delivered up to the Father 131. Christs justice vide I. works vide W. Church what 162. her forme and head 163. how one holy catholique 164 165. her marks or notes 166. if she can erre ibid. her administration 158 170. her office concerning controversies of Religion 175. false Church what and what sorts 183 184. Church goods 172 Clemencie 304 Complaints in affliction 254 Concupiscence original 335 actual 336. to beresisted 339 Confessiō of the truth 276 282 Confidence for the forme of faith 200. for the effect of faith and good works 251 idolatrous confidence ibid. Conscience 248 Consecration true and superstitious 276 277 Constancie 248 Contempt of superiors 297 Contentation v. self-sufficiency Covenant of works the seals thereof 55 Covenant of grace 136 c. how the new and old differ 138. the seales of both 146 Covetousnesse 325 Councels how to be convened 180. Councels Papistical 243 Courtesie 331. Craft 247 Creation 39. Cruelty 291 305 Curiosity 328 DAmnatiō if the end of reprobatiō 37. the pains state of the damned 70 Death of man fourfold 69 Decalogue its parts and rules of interpreting it 75 Deceit when lawful 306 Gods decree what 28. its causes objects if one or many 31 Denial of the truth 282 Desperation 251 c. Destruction of the world 234 Diffidence or distrust in God 251. Diligence 301 Disobedience to superiors 299 Dissembling when lawful 247 when unlawful 282 The Praecognita of Divinity I If malicious desertiō may cause divorce 317 Double-mindednesse 329 Doubtings of Gods goodnesse and power 250 251 Drunkennesse 308 ELection for calling to an office 133. for spiritual calling 192. for Gods decree what it is 31. its causes and marks ib. the Elect if they may become reprobate 216 Envy 292. Of two Evils what is to be chosen 247 FAith for a part of Gods worship 250. for constancie in words and deeds 329. of miracles temporary historical 198 Saving faith what ibid. and whence 199 its quality and degrees ib. how it justifieth 204 implicite faith what 200 presumption of faith 250 Fall of Adam 59 Fasting what 262. and how to be kept 263 Fear of God 252. servile and filial fear ibid. Feasts 85. Flattery 328 Folly 246. Fortitude 305 Free-will 57 62 Friendship true counterfeit 294. Frugality v. Parsimony GEntlenesse 331 our Glorification 239 God his names essence and properties 12 13 14 Gospel what and how it differs from the Law 87 Gratitude towards God 253 towards our superiors 299 Gravity 330 HAppinesse v. Beatitude Hardning v. Induration Hatred of God 252 Hatred of our neighbour 290 Hell where 71. Heretick who 184. Honesty 310. Hope 251 Humanity 291. Hypocrisie 248 IDlenesse 326 Idolatry what and how manifold 266 268 An idol what how it differs from an image or picture 266 Images of Christ and of the Saints idols 268. also the painting of the Trinity 269 vid. Worship Image of God what 41. of what gifts it consisteth 56 what of it remains since the fall 64 Impatience 254 Impatience of correction 299 Imprecations 281 Imprudence 247 Inconstancie 249 Indulgence too much 304 Induration how ascribed to God 49 253 Industry 325 Infants baptisme and faith 155 Infidelity 250 Ingratitude towards God 253 towards our superiors 300 Inhumanity 291 Injuries how lawfully repelled 302 Insensibility 308 Integrity 248 Intemperance 308 Intercessors of the Papists 124 Christs intercession vid. C. Irreverence to superiors 297 Last Judgement with its circumstances and signes 230 Justice how used in Scripture 210 Christs justice 119. how manifold 120 Justice towards our neighbour what and how manifold 295 320. Justice commutative how to be exercised 295 300 320. of superiors to inferiors 300. Vindicative justice 305 To justifie in Script what 202 The causes and parts of Justification ibid. 203 The Keyes and power thereof what 176 c. how it differs from the power of

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

these things be proved the description of the Pontificians will vanish in smoak 1. He is not one particular person but an order succeeding each other as appears by the appointed time of Antichrist which extends it self even from the time of Paul and John when this mysterie began to appear 2 Thes 2.7 1 Ioh. 4.3 even till the coming of Christ 2 Thes 2.8 whence that fiction of three years and a half faileth 2. He is raised by Satan 2 Thes 2.9 his coming shall be with the power of Satan Rev. 13.4 The Dragon gave him power Whereas otherwise Magistrates are raised by God Rom. 13.2 3. Thirdly A Christian in name only 2 Thes 2.4 He sits in the temple of God Fourthly Christs enemy 1 Joh. 4.5 He denieth Christ to have come in the flesh to wit by the sequel of his Doctrine Rev. 13.11 He hath horns like the Lamb by arrogating that to himself which belongs to Christ Rev. 17.14 He fights against the Lamb and 19.19 and 20.8 Fifthly He sits in the Temple of God 2 Thes 2.4 Not in that of Jerusalem which is abolished without hope of resurrection Dan. 9.26 27. But in the Church which is Gods temple 2 Cor. 6.16 Sixthly He sits that is he reigns Rev. 18.7 She sits as a queen He sits as God and exalts himself above everything that is called God 2 Thes 2.4 6. He reigns in the great City the type whereof is The beast with seven heads and ten horns sitting upon many waters where the seven heads are seven hills and seven kings or forms of Government by a Metonymie Ten horns signifie ten kings and the waters many people and nations Rev. 17.1 c. Seventhly VVonders are preached 2 Thes 2.9 Lying wonders Rev. 13.13 14. He worketh great wonders so that he maketh fire to come down from heaven upon the earth in the sight of men and he seduceth the inhabitants of the earth c. and ver 15. And he had power to give life to the image of the beast c. Eighthly And he caused every one great and small to receive his mark on their right hands or foreheads and that none might buy or sell but such as had his mark or name or number of his name c. and his number was 666. Rev. 13.16 17 c. Ninthly Idolatry by a familiar Scripture phrase is shadowed out by a Whore Rev. 17.2 His ambition appears by that place in the Thessalonians His covetousness is noted by his gainful merchandising Rev. 18.11 His cruelty is set out by the Beast drunk with the blood of the Martyrs Rev. 17.6 His impurity by sins heaped up to heaven Rev. 18.5 Yea thus in general by the mystical name of Sodom Egypt Babylon and Jerusalem are described in which mystical Christ that is Christ in his Members is crucified Rev. 11.8 and 14.8 Tenthly He is to be revealed in the last times He that letteth must be taken out of the way 2 Thes 2.7 8. that is the Roman Emperour for so long as he lived in Rome he hindred the revealing of the Antichrist Eleventhly there be two degrees of destroying 1. He shall be slain by the breath of Christs mouth 2 Thes 2.8 that is with the sword of his word which proceedeth out of his mouth Rev. 19.21 The effect whereof shall be this that as soon as Antichrists fraud shall be found out the lovers of the whore shall hate her and shall make her desolate and naked and shall eat her flesh and burn her with fire Rev. 17.16 2. He shall be abolished by the glorious coming of Christ 2 Thes 2.8 VVhen he shal be cast into that Lake of fire which burns with brimston Rev. 19.20 IV. This description sheweth not only what but who this great Antichrist is for that must needs be the thing defined to which the definition belongeth but the definition belongs to the Pope therefore he is the thing defined The Minor is proved by an induction or application of each member 1. The first member is out of question for every one knows that the Popes succeed each other The second member is manifest both by its effects as also by their example who have attained that Seat by wicked arts and wayes as Alexander the sixth Sylvester the second Benedict the ninth of whom see Platina and other Popish Writers 3. By profession the Pope will not deny himself to be a Christian 4. That he is Christs enemy and that he hath made horns to himself like those of the Lamb is apparent because he claims to himself Christs Prophetical Sacerdotal and Regal offices together with the titles of High-Priest Prince of Pastors Head and Husband of the Church c. while he casts by Christs word as needless and obscure like a nose of wax equalling yea preferring his traditions to it He overthrows Christs Prophetical office whilst he urgeth the merits and intercession of Mary and of the Saints He destroys Christs Priesthood and his Kingly office whilst he takes upon him to do what he pleaseth in the Church But if you compare Christs life with the Popes the humility of the one with the pride of the other the doctrine of the one with the doctrine of the other concerning Free-will Justification the Sacraments and such like articles it will appear that fire and water are not more contrary 5. That he sits in the temple of God that is in the Church which is his temple as is said is manifest Now the Roman Church as it is Popish is not called the temple of God But 1. As in Johns time it was the true Church of Christ and so the Temple of Jerusalem of old was called the temple of God though it had been converted to a den of theeves Jer. 7. ver 11. 2. As God hath there yet those that belong to election The Pope is born in the Church he sits in her not as her true and naturall Son but as a Monster a bunch or swelling or as a canker cleaving fast to the body Furthermore that he sits there as God the titles which his Flatterers give him make it plain they deny him to be a man therefore they call him Admirable which is Christs title Esa 9.6 c. Gloss de Elect. c. fund Also their Lord God de concess praeb c. proposuisti In the Councel of Lateran the acclamation which they gave to Pope Leo the tenth was To thee is given all power in heaven and earth But he extols himself above God not onely in preferring himself before Magistrates which are called gods especially before the Emperour whom he calls the Moon and himself the Sun but also by preferring his Decrees to Gods Word and consequently himself to God 6. He possesseth that city which hath seven hils and had seven kings That Rome hath seven hills all the world knows but the seven Kings metonymically are the seven forms of Government which were in Rome before Popery for there were 1. Kings 2. Consuls 3. Dictators 4. Tribunes

Papists who call the Wooden Crosse Mary c. their hope and expect life eternal for their merits satisfactions indulgences Charity is that whereby God is loved sincerely and above all things else as the chief good For so it is commanded Deut. 6.5 Mat. 22.37 Contrary to this is the hatred of God and idolatrous love whereby the world and the things therein are loved more then God Joh. 15.18 They have hated both me and my Father 1 Joh. 2.15 If any man love the world the love of the Father is not in him The fear of God whereby we so reverence Gods word and majesty that by all means we are loth to offend so bountifull a Father not so much out of the fear of punishment as the love of God The fear of God is sometimes taken for the whole worship of God but here that vertue is understood which is called filial fear To these are opposite carnal security servile and idolatrous fear The security of the godly differs farre from that of the wicked for in the one the fear of God is not lost in the other the fear of God is not found Servile fear differs from filial I. Filial fear proceeds from the love of God but servile from the feare or hatred of God II. In filial we feare to offend God because he is a Father in servile we fear to be punished by him because he is a Judge III. Filial draws a man to God servile drives a man from God Idolatrous fear is when one is more afraid of men and the world then of God Mat. 10.28 Fear not them that can kill the body Repentance is whereby we acknowledge our sins and bewail them being acknowledged and withall cheare up our selves in the assurance of Gods mercy through Christs merits and resolve to obey God and to refrain from sinne We have shewed in the former book cap. 30. how Penitence and Resipiscence differ now this word resipiscence is taken either for the whole change of man or special vocation or else for sanctification or for the effect of sanctification and part of Gods internal worship in the third signification it is here considered There are three parts thereof 1. Contrition 2. Confidence 3. Purpose of amendement To this is opposite perseverance and induration in sin as likewise feigned and idolatrous repentance An example of feigned repentance is in Ahab 1 King 21. Idolatrous repentance is that of the Papists which they place 1. in contrition 2. in confession 3. in satisfaction and by which they think their sins are expiated but these three were in Judas his repentance Mat. 27. Gratitude towards God is whereby we humbly acknowledge his goodnesse and blessings bestowed on us undeservedly withall purposing to glorifie him seriously Gen. 32.10 I am unworthy of the least of thy mercies saith Jacob. To this is contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ingratitude towards God when we shew no thankfulnesse to him when we ascribe Gods bounties either to our selves or to the creatures or to Idols Isa 1.2 I have nourished and brought up children and they have rebelled against me Jer. 44.17 By burning incense to the queen of heaven and putting drink-offerings to her c. We had plenty of victuals and were well and saw no evil Hab. 1.16 The wicked sacrificeth to his own nets and offereth incense to his own yearn Patience is that whereby we are sustained in the faith of Gods providence power and bounty and when he visites us with afflictions we submit our selves with humility to his correction There be divers kindes of afflictions for the exercising of our patience for besides the vengeance that God doth poure out on the wicked the affliction of Gods children is either chastisement or tryal or lastly martyrdome bloody and unbloody To patience are opposite impatience hypocritical patience and stoical Apathies or want of passion To impatience belongs complaining or grumbling in afflictions as if they were underserved and softnesse Hypocritical patience is perceived in them who torture themselves as the Priests of Baal did 1 King 18.28 the Eremites the Whippers c. The Stoical Apathie is rejected because patience can well consist with the sense of pains with mourning and complaints if so be we doe not murmure against God and that our complaints be rather for our sins then for our sufferings CHAP. IV. Of the Works belonging in general to the II III and IV Commandements VVEE have spoken of Gods internal worship Now follows that worship which is partly internal partly external which is usually called the true Religion and is commanded in the three following Precepts True Religion is whereby God is worshiped by Rites and Ceremonies prescribed by himself and his Name truly sanctified both through the whole course of our life and chiefly at the times by himself appointed The RULES I. Religion and Piety called by the Greeks the Worship and Service of God in general it signifieth the whole Worship of God in special the immediate Worship but most specially either the internal alone or the internal and external together II. This is called in Scripture Dulia and Latria The Pontificians ascribe Dulia to Angels and men Latria to God Hyperdulia to Mary But this is without yea against Scriptures for Matt. 4.10 Latria is given to him and Matt. 6.24 Dulia to him alone III. True Religion is divine in its Original Matter Form and End IV. True Religion is onely one For that Religion is onely true which agrees with Gods Word for verity and unity are convertible V. Religion should be cared for by all chiefly by Magistrates and Ministers For they are the Churches nursing Fathers by preserving Schooles and Churches and by maintaining of Ministers c. VI. The true Religion is most ancient for it began in Paradise VII It is not only external but internal also Rom. 2.28 c. For he is not a Jew that is one outwardly neither is that Circumcision which is outward in the flesh but he is a Jew which is one inwardly and Circumcision is that of the heart VIII * A. R. Religion is to be taught not to be forced The reasons are 1. Because Faith cometh by hearing saith the Apostle But the acts of hearing reading meditating praying by which Religion is both begot and nourished are voluntary 2. The proper seat of Religion is the will but the will cannot be forced 3. In propagating of Religion we must imitate God in our conversion who useth not to force us but gently to perswade incline and move us 4. No force or violence hath any continuance neither hath forced Religion 5. Religion is the free gift of God which as it is freely given so it must be freely received without constraint 6. As he is not to be esteemed an Heretick or an Idolater that is forced thereto neither is he Religious that is compelled to imbrace it 7. Christ and his Apostles never used any force in propagating of Religion not the Sword but the Word

was the instrument used to propagate Christianity 8. Christ is so far from using violence that he will rather suffer the tares to grow with the good corn then pluck them by force 9. We find that violence is rather a hinderer then a furtherer of Religion for the more that men are persecuted for their conscience the more eager they are to hold it The stronger the wind blowes so much the faster doth the traveller hold his cloak The blood of Martyrs hath evermore been the seed of the Church 10. The forcing of Religion hath been the cause of much mischief murthers disorder and changes in States therefore the wise Romans permitted the Jewes after thy were subdued to use freely their own Religion neither did they force any of their conquered Nations to accept the Roman religion 11. Where violence is used there can be no justice 11. Nor God for he is not to be found in earthquakes whirlwinds and fire but in the soft and still voice 13. The forcing of Religion is the maintaining of hypocrisie for all such are hypocrites who are forced to professe outwardly what inwardly they hate 14. The forcing of Religion is the undoing of Religion for it s most dangerous enemies are the secret enemies that lurk in the bosome of the Church they 'll kisse Religion with the mouth and in the interim stab it with their hidden knife 15. Faith is the gift of God being a theological vertue infused not acquired if it be not then in our own power to believe till it be given us from above how can it be in the power of any other to make us believe how can they force us to take that which is not given to professe that which we have not received Religion is to be taught not to be forced IX Religion may be defended by Arms but not propagated by Arms. Examples of pious Kings the Macchabees Emperours as Constantine and Theodosius shew this X. Reformation of Religion belongs to the Prince or Magistrate After the examples of Moses Joshua David Asa Jehosaphat Hezekiah Josiah Constantine Theodosius c. XI If a Magistrate proves the Churches enemy and will not be intreated to give way for a Reformation then it lies upon them to reform whom God hath furnished with necessary gifts for that purpose neither in such a case must we stay for consent of Church or Bishops Examples are in Gideon Jehoiadah Macchabees Apostles c. Sure if our Predecessors had stayed for the Popes consent there had never been a Reformation Contrary to true Religion are Epicurisme and false Religions CHAP. V. Of works belonging in special to the Second Commandment IN true Religion we must consider its parts and time appointed by God The parts are two to wit the Forme or rite whereby God will be worshipped in his Church and the Sanctification of his Name all the rest of our life The form of his worship is that which he hath prescribed to us in his Word which is handled in the Second Precept the summe whereof is this That God should be worshiped in such manner as he hath prescribed This appears by the right Analysis of the second Command which is foolishly confounded with the first For as in the first Command is set down who must be worshiped for God so in this second is shewed after what manner he will be worshipped And as in the first internal idolatry is contrary so in the second external is opposed to this worship The parts of this Command are two a Prohibition and a Confirmation Of the Prohibition there are two branches the first is of the making the second of the worshiping of Idols Of the making he saith Thou shalt not make to thy self any graven image or likenesse c. which he illustrates by enumeration of particulars following to wit of any thing in heaven above or in the earth beneath or in the waters under the earth The veneration of idols is declared two wayes 1. By bowing to them 2. By worshiping of them The Confirmation contains a threatening and a promise both are illustrated from the nature of God and from the object In the one he describes himself to be a jealous God visiting iniquities c. In the other merciful In the one he denounceth punishment to the third and fourth generation of them that hate him but in the other his mercy to the thousand generation of them that love him It is easie then to see what is the summe of this precept by the proceeding thereof 1. From the particular to the general for Idolatry is forbid with all such rites as are either contrary to or not contained in the Word of God 2. From the negation to the affirmation of the contrary for it is commanded that we worship God in that way which he hath prescribed to us In the rites prescribed to the Church we must observe both the helps and parts thereof The parts are the right use of the Word and Sacraments and Prayer The right use or handling of the Word and Sacraments is when the one is preached the other administred according to Christs institution Prayer is whereby we speak to God in the true and humble contrition of heart of such things as are agreeable to his holy will This consisteth in calling upon God or in giving of thanks The Rules I. The common efficient cause of Prayer is the whole Trinity but in particular the Holy Ghost Whence he is called the Spirit of Prayer Zach. 12.10 II. The impulsive cause on Gods part are his Commands a Promise of being heard b his majesty c his goodnesse d his benefits e But on our part is out need which is gathered by the consideration of our wants calamities tentations and dangers c. a Psal 22.8 50.15 Isa 55.6 b Mat. 7.7 1 Tim. 2.1 Jam. 1.17 Isa 65.24 and other places now alleadged c 2 King 19.15 d Psal 86.4 5. e Psal 34.5 103.2 c. III. The matter of Prayer are things obtained and to be obtained IV. The form or Idea of true and religious Prayer is the Lords Prayer The parts of this are four the Preface the Petitions the Confirmation and Conclusion The Preface is this Our Father which art in heaven Set down to this end that our minds may be disposed 1. To docility for it shews who is to be invoked to wit that God who in Christ is made our Father by adopting us for his sons 2. To humility because he is not an earthly but an heavenly Father 3. To assure us we shall be heard For he will hear us because he is our Father and can hear us because he is in Heaven 4. For charity because we are taught to say Our Father Of the Petitions there be two ranks the first is of them that concern God the first and chief whereof is Hallowed be thy Name to this the the two latter are subordinate Thy kingdome come thy will he done on earth as it is in heaven The

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