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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

Isa 6.2 How much lesse then could any man intercede whereas there is not one just Person Rom. 3.10 The evill that was to be taken away was sin and the consequents of sin the wrath of God the power of Satan both temporal and eternal death Now I pray by whose suffering could that infinite Majesty be satisfied which was offended unlesse by his suffering who was also Infinite By whose Intercession could the wrath of God be appeased but by his onely who is that best beloved Sonne of God By whose strength could Satan with the whole power of darknesse be overcome except by his who in power exceeds all the Devils who finally could overcome death except he who had the power over death Heb. 2.15 But the good things that were to be restored were perfect righteousness adoption into sons the Image of God the gifts of the Holy Ghost life eternal and such like but now who could bestow that righteousness on us except he who is justice it self Who is so fit to make us the sons of God as he who is by nature the Son of God Who was so fit to restore in us the Image of God as he who is himself the image of the invisible God Who can bestow on us the holy Spirit so assuredly as he from whom the Spirit proceedeth Who at last can give us life eternal but he who is life it self Joh. 1.4 XII That he might be man the justice of God required which as it leaves not sin unpunished so it punisheth not sin but in that nature which sinned The first branch of this Rule is plain both by the justice and by the truth of God By his justice because God by this doth not onely resist but also punish sin Psal 5.5 6 7. For thou art not a God that hast pleasure in wickedness nor shall evil dwell with thee the foolish shall not stand in thy sight thou hatest all workers of iniquity thou shalt destroy them that speak lies the Lord will abhor the bloody and deceitfull man Now by the truth of God because the threatning which was given before the fall could not be in vain therefore Socinus is idle and foolish who that he might overthrow the merit of Christ feigns such a justice of God which doth not necessarily inflict eternal death or require satisfaction and which in this respect can be content to lose its own right but if sins are to be punished they were surely to be punished in our nature for to man the Law was given and to man death was threatened therefore it lies upon man to suffer the punishment XIII It was requisite that God and man should be united in one Person that he might be a Mediator between God and us He was therefore the medium between God and man that is he was at the same time God and man that he might perform those things which were to be effected towards God and man Heb. 5.1 These works of God and man do require both natures in the same person of which in the next Chapter more at large The parts of Christs Incarnation are two to wit the Conception and the Nativity In the Conception three things for the better understanding are considerable the forming the assuming and the personal union of the humane nature The forming of the humane nature of Christ is that whereby it was produced without the help of man of the Virgins blood by the operation of the Holy Ghost The RULES I. The Holy Ghost is not the material but the efficient cause of Christs conception For he was conceived not of his substance but by his power not by generation but by his commanding force and benediction Aug. II. The next or proximate matter was the blood of the blessed Virgin III. the form of Christs conception consisteth in the preparing and sanctifying of the Virgins blood by the vertue of the Holy Ghost in the forming of the body whereby together at the same instant it was made perfect and not successively as the bodies of other men are Lastly in the inspiring of the reasonable soul Whereas fourty dayes are appointed in ordinary generation for the time of forming the embryo the body of Christ was perfected in a moment otherwise not Christ the man but an embryo had been conceived IV. The end of Christs miraculous conception was that he might be free from Original sin for this sticks close to all that are of and by Adam that is to all who are naturally descended from him but it was needfull that Christ should be born without sin that we might have a holy High Priest Heb. 7.17 The assumption of the humane nature is whereby Christ assumed truly a humane soul and body with all their affections proprieties and infirmities yet without sin The RULES I. Christ assumed not man but the humanity not the person but the nature For otherways he had not been God-man and one person but two persons and so there had been two Christs The Scripture stiles him Emanuel because the same who is with us that is to say who is man is also God Isa 7.14 the same eternall Word is said to be made flesh Joh. 1.1 and the same is called both Davids Son and his Lord Mat. 22.42 II. And not onely did he assume a true humane body consisting of three dimensions and a true soul but also the essential Properties III. Yea and he took our infirmities too but not those damnable ones but such as were faultlesse and miserable These infirmities are either of the body or of the soule Again the infirmities of the body are from external causes as the calamities and torments inflicted by enemies Or they have their being from some internal cause and they follow wholly our nature since it fell front its primitive happinesse as to be cold to be hot to thirst to hunger to be in pain to grow weary and such like But the infirmities of the soule are sadnesse feare ignorance c. IV. So likewise he took upon him our affections but free from all disorder or inclination to evil The Personal Union is whereby the Person of the Son of God did communicate his Hypostasis or Personality to the humane nature and he so knit it to himself and with his divine nature that the propriety of both natures being entire he is in one Person God and man The RULES I. Christs humane nature hath no other or particular Hypostasis or subsistence then that of the Word that is of the Son of God In this point Christ differs from all other men because every man hath a peculiar Hypostasis or manner of subsisting by which he differs from other Persons besides his Essence consisting of body and soul but Christs humane nature wanting a proper subsistence is assumed into the fellowship of the Hypostasis of the divine nature neither doe we inferre from hence that the humane nature in Christ in this point is more inferiour then in other men for it is so much the

is known because their torments will be spiritual and corporal XVI The chiefest of the spiritual pains are the worm of conscience never dying a and that which follows it an extream and inexpressible sorrow and anguish b a Esa 66.24 b Rom. 2.9 XVII The corporal pains are understood by the phrase of unquenchable fire for in this life there is no torment greater then that of fire Matth. 13.42 Rev. 20.25 XVIII The greatness of the pains is understood by weeping and gnashing of teeth For these be symptomes of the greatest pain and torture Mat. 22.13 XIX But this misery is eternal where by no deliverance is to be expected by the reprobate Luk. 16.26 Between us and you there is a great gulf that they who would come to you from hence cannot nor from thence come hither Rev. 14. The smoak of the torment shall ascend for ever and ever XX. Those fopperies of the Papists which they have borrowed out of the heathen Poets concerning the place of Infants in hell and of the Fathers and of Purgatory are savourless and not worth the refuting CHAP. XIII Of the Morall Law Hitherto of the state of Innocency and Misery now follows the state of Grace and Glory The Doctrine of the state of grace hath two parts the one is concerning a Redeemer the efficient cause of this state the other concerning our calling to this state The Redeemer is known by the Law and by the Gospel by the Law we know the necessity by the Gospel the verity of our Redemption The Law is that Doctrine whereby God manifesteth what he will have performed by us under the commination of death eternal promise of eternal life that by apprehending the inability which is in our selves of satisfying the Law we may be driven to seek help in Christ The RULES I. The Law of God given by Moses differs not really but in some respect from the Law of nature planted in Adam * A. R. Therefore all men are bound to obey the morall Law not because it was given by Moses for so the Jews onely were tied to it but as it is the Law of nature the remainders of which are as yet to be found among the Gentiles Rom. 2.14.15 The Gentiles which have not the Law do by nature the things contained in the Law these having not a law are a law to themselves which shew the work of the law written in their hearts II. No man except Christ hath or can fulfill the Law perfectly III. But we are all guilty of the breach and violation of this Law Rom. 3.23 All have sinned and come short of the glory of God IV. We are then doubly miserable both in that we come short of the promise of life eternal and are made guilty of eternal death Levit. 18.15 Who doth these things shall live by them Deut. 27.26 Cursed is he that confirmeth not all the words of this law to do them V. Therefore it requires of us a double satisfaction if we would have it fulfilled for it obligeth us to punishment and to obedience the commination of the Law requires that the Promise requires this Therefore these are falsly pronounced disjunctively to wit That we are obliged either to punishment or to obedience the Law obligeth us to both for there is no way to attain life eternal but in fulfilling the Law of which Christ saith do this and thou shalt live Luk. 10.28 Therefore albeit we were free from the guilt and punishment of transgression yet we cannot attain life eternal without fulfilling the Law VI. Whereas we can neither way satisfie it bids us seek for both in Christ VII And for this end the Law is renewed after the fall and as it were restored from death to life For it was given to the first man that he might attain to eternal happiness by his own obedience if he pleased but it is proposed to man since his fall that by perceiving his own inability to perform it he may perform it in Christ Rom. 10.4 Christ is the end of the law unto righteousness to every one that beleeveth VIII Therefore the promulgation of the Law on mount Sinai was a singular benefit IX The Law was mended by Christ not as though it had been imperfect nor as though Christ had been another Moses to establish a new one but he onely vindicated it from the Pharisees corrupt glosses The Pharisees did expound the Law according to the letter onely and did urge only outward obedience as it appears by the refutation of them Mat. 5. Therefore the Samosatenians and their fellows who accuse the Law of imperfection are deceived for though it be imperfect in respect of us because by our fault it is made insufficient to save us yet in it self it is perfect besides it is the perfect Idea of that Justice which is in the Kingdom of heaven X. Therefore falsly do the Pontificians affirm that the perfection of the Law consisteth rather in councels then in precepts The Law is either Moral Ceremonial or Judicial the Moral is that which God comprehended in the ten Commandments The Rules for right understanding and explaining the Decalogue are these following The RULES I. The interpretation of every precept is to be sought out of its next end II. Whereas the precepts are most brief they are aslo Synecdochical for out of negatives we must understand affirmatives and contrarily so things forbid out of things commanded and on the contrary out of the species the genus and contrarily out of the outward worship we understand the inward and on the contrary out of things done and spoken desires counsels and actions and finally out of relatives we are to understand correlatives III. One and the same thing may be reduced to divers precepts in divers respects IV. A generall Law yeelds to a particular V. There is a greater force or emphasis in negatives then affirmatives For negatives are of a far larger extent whereas affirmatives include circumstances affirmatives oblige alway but not incessantly whereas negatives oblige both alwayes and incessantly For example we are always bound to do our neighbour good but not incessantly for there 's not continually occasions to do him good on the contrary it is never lawfull to hurt our neighbour VI. Hence there are more negative then affirmative precepts VII Every sin bears the name of that sin which by name is prohibited The reason is that we may take the more notice of the filthiness of sin so Christs calls a wanton looke upon a woman adultery and John cals hatred murther Matth. 5.28 1 Joh. 3.5 VIII Earthly promises are symbols of heavenly things Therefore the Servetans and Anabaptists do falsly dream that these promises are onely earthly the earthly promises include heavenly for so it pleased God to apply himself to that ignorant people and as yet under the Paedagogie of the Law The parts of the Decalogue are two the Preface and the Precepts The Preface is twofold the one of Moses

for us The latter branch confounds his holiness or innocency with his obedience or actual justice which differ as much as the habite and privation Innocency indeed is necessarily required in Christs Sacrifice but his actual obedience is not onely required in Christ as a Priest but it is also a part of his satisfaction and merit for if Adams actual disobedience was the meritorious cause of damnation why should not the actual obedience of the second Adam be the meritorious cause of salvation except we will say that the first Adam was more powerful to damn us then the second was to save us II. The Fathers command which Christ obeyed was special and general Special in respect of the end that he should obey not for himself but for us But general in respect of the object for he was subject to the same Law which was prescribed to us and in all things which the Law enjoyned us to They who only make Christs passive obedience meritorious pretend that it was performed so onely by a special command from the Father that he should die for us But this were not a special command only but a partial For Christs obedience doth as far extend it self as the Law doth Whereas then the Law obligeth us both to the punishment and to obedience he did satisfie both these requisites III. Life eternal is considered either in it self as it is a full participation of celestial joy or in opposition to damnation as it is a freedom from damnation in the former sense the perfect Justice of Christ is the cause of eternal life but in the latter the suffering of the punishment is the cause of life eternal It is one thing to describe Life eternal privatively and another thing positively To speak properly there is no other cause of eternal Life but perfect Justice according to the Law Do this and live Yet Christs death is called the cause of eternal Life so far as it is a delivery from all evil neither is freedom from damnation and heavenly joys parts of life but onely different relations Hence it is apparent in what sense Christ promiseth that he will give his flesh for the life of the world Joh. 6.51 Two things here are objected 1. If Christs active obedience is the cause of eternal Life then he suffered in vain 2. If Christ obeyed for us then we need not yield obedience But in the first Argument there is no consequence for there is one end which is common to both parts of satisfaction to wit our salvation another proper to each one for the end of his suffering was our delivery from evil but the end of Justice is the procuring of right to eternal life The latter Argument against the merit of active obedience is such a one as Socinus frames against the merit of passive obedience If quoth he Christ died in our stead then we need not die But there is no consequence in either there is one death of Christ another of the godly that was joyned with a curse this with a blessing Christ did undergo that as the wages of our sins but we undergo this as a passage from this life to a heavenly so there is one obedience of Christ another of man that was perfect Justice which he performed in our stead to purchase life for us but this is imperfect and is performed to shew our gratitude for our redemption IV. The active Justice of Christ in the Old Testament was shadowed out by the glorious robes of the High-Priest as a type They who deny the merit of active obedience ask By what type it was shadowed out For if say they it is a part of the Priests office in what thing did the High-Priest type it out But to what purpose was all that glorious attiring of the High-Priest in which he appeared before God if it was not to shadow out Christs righteousness Hence we read that not only were the filthy garments of Jehosuah taken off from him in signe of our sins removed from us but that new garments were put upon him and a mitre or crown set upon his head Zach. 3.4 5. So much of Christs Satisfaction His Intercession in the state of Humiliation was whereby he offered Supplications and Prayers not without tears and groans to his Father for us The Evangelical storie tels us of whole nights that Christ spent in prayer but he performed this office chiefly in the time of his Passion Joh 17. Heb. 7.5 Who in the days of his flesh offered with strong cries and tears supplications and prayers to him who was able to deliver him from death The RULES I. They annihilate Christs Incarnation who seek other Mediators of Intercession as they call them besides him The Pontificians distinguish between the Mediator of Redemption and mediators of Intercession and this latter office they ascribe to the departed Saints but it is no lesse sacriledge to ascribe his Intercession to the secondary Intercessors then to impart his Sacrifice to subordinate Priests and whereas they feigne that the Saints profit us not by their Intercession onely but by their merits also their distinction fals to the ground seeing they divide the glory also of Redemption between Christ and the Saints while they se●gn that by their merits as it were by an auxiliary aid our sins are purged and the defect of Christs passion supplied Hitherto of his Priestly office His Regal office he administred in the state of his Humiliation in gathering together a Church by his Word and Spirit so that in it there appeared no signe of Regal Majestie The RULE I. In vain do the Jews dream of the Messiah's earthly Kingdom Isa 42.2 He shall not cry nor lift up nor cause his voice to be heard in the streets Isa 53.2 3. But he shall grow up as a branch and as a root out of a dry ground he hath neither form nor beauty when we shall see him there shall be no form that we should desire him he is despised and rejected of men he is a man full of sorrows and hath experience of infirmities we hid as it were our faces from him he was despised and we esteemed him not Zach. 9.9 Behold thy King cometh unto thee he is just and saved himself poor and riding upon an asse CHAP. XIX Of Christs Exaltation THus of the state of his Humiliation the state of his Exaltation is that wherein Christ being raised from the dead was exalted to Heaven and being set down at his Fathers right hand was crowned with the highest degree of glory The RULES I. The efficient cause of this Exaltation was the whole Trinity II. But Christ considered according to dispensation is the object thereof III. The exaltation of Christs person was according to both natures IV. According to his humane nature he was exalted by laying aside the infirmities which he assumed and by obtaining those gifts which before he wanted For he attained as great a perfection both in his body and soul as

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

the creature was capable of V. He was exalted according to his divine nature not by accession of any dignity to it being considered in it self but by the manifestation of that majesty which before was hid under the form of a servant VI. * A. R. It is said here that Christ obtained his exaltation by his obedience nor by the way of merit It is true that Christ as God cannot merit Nor 2. did he merit the grace of union as man for that was infinitely more then man or Angels could merit Nor 3. did he merit by the act of free-will in his conception that plenitude of grace and knowledge which was infused into him Nor 4. did he merit any thing which was not due to him in respect of the Personal union Yet we may not deny but that he merited whatsoever honour was conferred on him before his death and likewise his exaltation after his resurrection for so the Apostle sheweth that because Christ humbled himself and because obedient to the death of the crosse therefore God exalted him Phil. 2.9 10 11. He shall drink of the brook in the way therefore shal he lift up his head Ps 110. Therefore S. Austin in Joh. tract 104. cals Christs humility the merit of his glory and his glory the reward of his humility This glory then was Christs due both in respect of the personal union and also in respect of merit for why may not a thing be due in a double respect Christ attained to this exaltation by his obedience not as it were by merit but as it were by the means or way VII The end hereof was to witnesse that he faithfully performed the office enjoyned him in his humiliation and to manifest his divine power by which he doth powerfully apply his merit to us The parts or degrees of this are three His Resurrection his Ascension to heaven and his Sitting at the Fathers right hand His resurrection was the first degree of exaltation by which Christ having overcome the power of death was raised the third day in that very flesh which he had laid down that he might live to God for ever The RULES I. Christ was not only the object but also the efficient cause of his resurrection Rom. 1.4 Being declared with power to be the Son of God according to the Spirit of sanctification by the resurrection from the dead 1 Pet. 3.18 He died concerning the flesh but was quickned in the Spirit II. The matter of the Resurrection is the same body that was crucified but endowed and glorified with new qualities III. Neither was it so changed as to lose its quantity and three dimensions For otherwise it had been no body nor had Christ remained man in his Resurrection IV. The Forme consisteth in a new and indivisible union of soul and body V. Although Christs Resurrection was altogether miraculous yet it is false that his body passed through the stone which covered the grave or that it passed through the door after his Resurrection Mat. 28.2 The Angel of the Lord rolled away the stone Joh. 20.19 The doors being shut not through the doors that were shut VI. The end of his Resurrection besides that general end which was mentioned before is the assurance of our Resurrection both from the death of sin as also from death corporal Rom. 6.1 2. 1 Cor. 15.12 c. His ascension to Heaven was the second degree of his Exaltation in which Christ after he had conversed fourty days with his Disciples upon earth ascended into heaven The RULES I. Christ ascended both according to his divine and humane natures according to his humane at the object according to his divine as the efficient cause II. The Forme consisteth in Christs real and local translation from this world to the highest heaven III. Here we need not trouble our selves about penetration of bodies both because heaven is not a solid thick or iron body as the Philosophers would have it as also because one body can easily yield to another and the creature to the Creator IV. The doctrine of Christs corporal presence here on earth doth utterly overthrow that of his Ascension V. The special end of Christs ascension is to assure us of our threefold ascension the first is of faith and godlinesse in this life the second of our souls in death the third of body and soul in the last day The sitting of Christ at his Fathers right hand is the highest degree of his Exaltation by which being placed in heaven he is exalted above all power Eph. 1.20.21.22 He hath set him at his right hand in the heavenly places far above all principalities and power and might and dominion and every name that is named not in this world onely but in that also which is to come and hath made all things subject under his feet and hath appointed him over all things to be the head to his Church which is his body and the fulness of him that filleth all in all things The RULES I. To sit at Gods right hand is to have the next power after God After the manner of Kings who use to set them on their right hands to whom they will give the chief honour next to themselves Psal 45.10 The queen is at thy right hand 1 King 2.19 When Bathsheba came to Solomon to speak unto him for Adonijah the king rose to meet her and bowed himself to her and sat down on his throne and he caused a seat to be set for the Kings mother and she sate at his right hand Mat. 20.21 command that my two sons may sit the one at thy right hand the other at thy left in thy Kingdom II. Christ according to both Natures sits at Gods right hand III. The Humanity was so exalted that yet it was not made equal to the Divinity he received glory above all creatures yet not equal to that essential glory which he hath in common with the Father and the Holy Ghost In this highest degree of Exaltation Christ hath not left to do his office He performed his Prophetical office by furnishing his Ministers with gifts of old extraordinarily but now by ordinary means propagating his Gospel through all the world with most happy successe Ephes 4.11 Some he gave to be Apostles c. His Priestly office he exerciseth not in offering himself again or in casting himself with cries and sighs at his Fathers knees but in appearing before his Father for us with the merits of his most full satisfaction and in applying the same effectually to us Psal 110.4 The Lord hath sworn and will not repent thou art a priest for ever after the order of Melchisedek Heb. 9.24 He hath not entred into the Sanctuary made with hands which are similitudes of the true Sanctuary but is entred into the very heaven to appear now in the sight of God for us Lastly He useth his Kingly office not onely by ruling the Triumphant Church but also by gathering together the Militant Church

which this is conversant are the Law the service of sin and death affliction of conscience in things indifferent and mens commandments V. The form is expressed by divers conditions as the objects are various VI. We have shewed above in the doctrine of the Law how we are freed from the Law VII We are not quite in this life free from the inherence of sin in us but we are freed from the guilt and dominion of it from that by justification from this by sanctification Rom. 5.12 Let not sin therefore reigne in your mortal bodies that you should obey sin in the lusts thereof VIII From indifferent things that is such as are neither commanded nor prohibited we are so freed that our conscience is not bound to keep or break them Rom. 14.2 3. For one believeth that he may eat all things another who is weak eateth hearbs let not him that eateth despise him that eateth not and let not him that eateth not condemne him that eateth IX Now in these cases a special care must be had of Faith and Charity of faith lest we take things not indifferent for indifferent of charity lest we offend our weak brother Of Faith Paul speaks Rom. 14.23 He that doubteth if he eat he is already condemned because he eateth not of faith but what is not of faith is sin of Charity c. 14. ver 1. He that is weak in the faith receive you but not unto doubtfull disputation c. X. The same care of liberty is about mens commandments for our conscience is not obliged to those things which are against Gods commands or being adiaphorous are obtruded as necessary but we must not for conscience refuse obedience to those things that are consonant to Gods command XI The end of this liberty 1. Is true consolation arising out of our freedome from sin death and solicitude in things indifferent 2. The service of righteousnesse which indeed is true liberty 3. The true worship of God free from superstition or the scandal of our neighbour XII Contrary to Christian liberty is the liberty of the flesh and wantonnesse Jud. v. 4. There are some men crept in now of old ordained for this condemnation ungodly men turning the grace of our God into wantonnesse CHAP. XXXIV Of the comming of Christ and Resurrection of the flesh which go before the last Judgement HItherto of the State of Grace now follows the State of Glory To this belongs the doctrine of the last Judgment The parts whereof are three 1. Of its Antecedents 2. Of the Judgement it self 3. Of the Consequents thereof The Antecedents are Christs comming and the Resurrection of the flesh Christs last comming is his return from heaven to which he ascended to judge the Earth The RULES I. It is most certain that Christ will return to judgment This was revealed even in the Patriarks times Jud. v. 14. Enoch also the seventh from Adam prophesied of these saying Behold the Lord commeth with ten thousand of his Saints to execute judgement upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him The rest of the Scripture is full of such testimonies Psal 50.3 c. Dan. 12. Mat. 24. 25. Act. 17. Rom. 2. 14. 2 Cor. 5. 1 Thess 4 5. 2 Pet. 3. Rev. 19 c. II. Although no man knows the time of Christs coming exactly in respect of the day and houre a yet there are signes set down by Christ and his Apostles shewing that that day is not far off b a Of that day and houre knoweth no man not the Angels of heaven except my Father only Mar. 13.32 Nor the Son himself but the Father alone 1 Thess 5.1 2 c. Concerning the times and seasons brethren it is not needfull that I write unto you for you your selves know well that that day of the Lord will come as a thief in the night b Mat. 24.32 33. Learn a parable of the fig-tree when its branch is yet tender and putteth forth leaves ye know that summer is nigh so likewise ye when ye shall see all these things know that it is neer even at the doors III. These Signes are either common or proper IV. Those are common which were to signifie both the destruction of Jerusalem and Christs last coming Such were these predictions of Christ Mat. 24.4 c. when he speaks both of his own coming and of the destruction of Jerusalem as the type thereof to wit False Prophets false Christs wars pestilence famine earthquakes persecutions for Christs sake treacheries want of faith and charity c. V. The proper Signes are Extreme security and impiety a The revealing of Antichrist and his destruction by the breath of Christs mouth b The ruine of Rome c with the forsaking and burning of the Whore d a Luc. 17.26.27 As it was in the dayes of Noah c. And as it sell out in the dayes of Lot c. 1 Thess 5.3 When they shall say peace and safety then sudden destruction cometh upon them as travel upon a woman with child and they shall not escape 2 Tim. 3.1 5. This know that in the last dayes perillous times shall come for men shall be lovers of their own selves covetous boasters proud blasphemers disobedient to parents unthankfull unholy without natural affection truce-breakers false accusers incontinent fierce despisers of those that are good traitors c. b 2 Thess 2 3. Let no man deceive you by any means for that day shall not come till there be a falling away first and that man of sin be revealed the son of perdition v. 8. And then shall that wicked one be revealed whom the Lord shall consume with the Spirit of his mouth and shall destroy with the brightnesse of his coming c Rev. 18.2 She is fallen she is fallen that great Babylon c. d Rev. 17.16 And those ten horns that is the ten Kings shall hate the Whore and they shall forsake her and make her naked and shall eat her flesh and burn her with fire VI. To these signes some adde A visible and generall uniting of the Jewes to the Church of Christ which they teach must be expected in the last times * A. R. * This opinion of the calling of the Jewes is plausible if it were found in Scripture Here Wollebius strives to weaken the opinion of the Jews conversion before the last day so did of old Caesariensis Greg. Nazianzen's brother Dial. 4. by denying that in Scripture their conversion is expressed whereas indeed the Scripture in many places speaks of this generall calling And though Hierome on Isa 11. and Hos 9. seem to contradict this truth yet we shall find that he doth not absolutely speak against their final conversion but against the manner of it which the Jews thought should be effected by Ellas whom they dreamed would reduce them again

into their own Country and re-establish the ancient Law of Moses and the whole Judaical worship But to deny a total conversion of the Jews to Christ is to keep up the partition-wall still which Christ came to break down represented by the rupture of the veil of the Temple at Christs death Why was Christ called the Corner-stone if he did not mean to unite the two wals of Jew and Gentile And how can that prophesie of his be fulfilled There shall be one sheepfold as there is but one Shepheard That prophesie of Zachary c. 12. v. 10. Rev. 1.7 They shall look on him whom they have pierced and shall mourn for him must be understood of the Jewes final conversion which shall be with godly sorrow and repentance before the last day for it is said there He shall come wirh clouds Luk. 21.27 Our Saviour foretels that Jerusalem shall be trodden under till the fulnesse of the Gentiles be brought in We read in Rev. 7. that besides the innumerable multitude of all Nations that stood before the Lamb there were of the Israelites also an hundred forty and four thousand on Mount Sion A definite number being used for an indefinite by which is intimated the Jewes total conversion In Malachi c. 4. Elias is promised to turn the hearts of the fathers towards their children which Prophesies the old Doctors apply to the conversion of the Jews by the preaching of Elias and Christ tels us that Elias shall come and restore all things Mat. 17.11 This prophesie indeed is applyed by Christ to his first coming and John Baptist there is called Elias yet this hinders not the application of the same prophesie to his second coming also before which either Elias shall come or else powerful Preachers in the force and spirit of Elias who shall convert the Jews And so the Fathers interpret these words Psal 59.6.14 They shall return in the evening of the conversion of the Jews in the end of the world And so they observe that their late entry into the Church of Christ which is the house ot the living God was prefigured by the elder brother Luk. 15. who came not in till he was intreated by his father and that was after the younger brother or Gentiles had returned But their conversion is more plainly foretell by Hosea cap. 1.11 The children of Judah and Israel shall be gathered together and appoint themselves one Head This cannot be meant so much of their return from their dispersion in their first captivity as of their last conversion for the Israelites never returned from their first captivity This is more fully explained in Hosea cap. 3.5 Afterward shall the children of Israel return and seek the Lord their God and David their King and shall fear the Lord and his goodness in the latter dayes Here by the latter dayes we cannot understand Christs first coming for we do not finde that this prephesie hath been yet accomplished Some few here and there have been converted but what is that to a general conversion of the whole Nation or at least of the greatest part which the Apostle expresseth fully Rom. 11.25 I would not brethren have you ignorant of this mystery that blindness in part is hapned to Israel untill the fulness of the Gentiles be come in and so all Israel shall he saved and ver 32. God hath concluded them all in unbelief that he might have mercy on all Now all the circumstances and words preceding and following doe make it plain that Saint Paul speaks not of the spiritual but of the carnal Israelites or Nation of the Jewes and of their total conversion which ver 12. he calls their fulness as he calls the total conversion of the Gentiles the fulness of the Gentiles ver 25. And doubtless Christ who came to save his people from their sins to whom he preached in his own Person and sent his Disciples first of all to these lost sheep of Israel 〈◊〉 prayed for them on the cross and makes intercession for them still in heaven will not forget when the time comes to bring back these straying sheep into his sheepfold This is that Michael the great Prince who standeth up for the children of Israel and by whom Daniels people shall be delivered every one written in the book of life Dan. 12.1 So certain and indubitable was this truth that in the primitive Church as Saint Austin confesseth l. 20. de civ Dei cap. 29. It was ordinarily spoken and believed by the faithful that the Jews by the preaching of Elias should believe in Christ Yet I deny not but that the Jews hitherto have been like that fruitless fig-tree in the Gospel which our Saviour cursed but here is the difference that the fig-tree was never to fructifie any more but we must not say so of the Jews I grant also that the Fathers believed the Jews shall follow Antichrist because he saith that if another come in his own name him they will receive but it will not therefore follow that they shall never have their eyes opened to discern the falshood of Antichrist and that they shall never follow Christ Neither doth Saint Paul contradict himself who having proved the conversion of the Jews saith 1 Thes 2.16 That wrath is come upon them to the end For he speaks there only of those perverse Iews who lived in his time they having crucified Christ persecuted all his followers therefore final destruction came upon them under Titus or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifieth utterly as we translate it and so extream or utter destruction came upon them And whereas it is said Hos 1.6 That God will have mercy no more on the house of Israel but will utterly take them away this was spoken of the ten Tribes captivity from which they were not delivered as the house of Iudah was ver 7. But what is this to the final conversion of the Iews As for those imprecations of David against them Psal 69. ver 23 24 25. they have relation onely to their temporal punishments and outward afflictions and not to a final or endless obstinacy To conclude the Apostle proves out of Isa 59.20 That all Israel shall be saved because there shall come to Sion or as the LXX translated it out of Sion the deliverer and shall turn away ungodliness from Iacob Rom. 11.26 This Prophesie hath not been yet accomplished therefore it is to be fulfilled in the end of the world when the Deliverer shall turn away ungodliness from the whole Nation of the Jews This opinion is plausible if it it were found in Scripture The Prophetical testimonies which they alleadge were fulfilled in the Apostles times when upon the breaking down of the partition-wall the Jews and Gentiles were united into one body In the Revelation we find nothing that doth solidly confirm this opinion Their chief hold is in that of Rom. 11.25 26. For I would not brethren that you should be ignorant of this mysterie lest