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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

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

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

20. yea all the Faithful 1 Cor. 6. shall Judge the world and the devils not that Christ will share with the Saints the honour of Judicature but that they shall approve of the sentence and shall praise the wisdom and justice of the celestiall Judge CHAP. XXXVI Of the end of the World and Life eternal the Consequents of the Judgment THere are two Consequents of the last Judgment to wit the end of the World and Life eternal The end of the World is the destruction of this visible Universe after the wicked are thrust down to hell and the godly elevated into the heaven of the blessed The RULES I. This is called the consummation of the world Matth. 24.3 and 28.20 II. The efficient cause of this consummation shall be God for it belongs to the same power to create and to destroy the world III. The matter is this visible world heaven and earth and the things therein contained Peter expresly names heaven earth and the elements and their contents 2 Pet. 3. IV. Neither Hell nor the Heaven of the blessed shall be destroyed For there the wicked shall be eternally tortured and here the godly for ever glorified V. Concerning the form of this consummation it is demanded 1. Whether it shall be mediate or immediate 2. In the substance or qualities only VI. Peter answers the first question saying that God will destroy it by fire 2. Pet. 3.6 7. The world that then was perished by water being overflowed but the heavens and the earth which are now by the same word are kept in store reserved unto fire c. and ver 10. The heavens shall pass away with a great noise and the elements shall melt with fervent heat the earth also and works therein shall be burned up and ver 12. The heavens being on fire shall be dissolved and the elements shall melt with fervent heat But what kinde of fire this shall be he onely knows who is himself a consuming fire VII Concerning the other question there be divers opinions for some will have this world destroyed in its substance others in its qualities onely They who think it shall be destroyed onely in qualities by this word consummation mean a purging and instauration Being moved I. By testimonies Rom. 8.19 20 21 22. For the earnest expectation of the creature waiteth for the manifestation of the sons of God For the creature was made subject to vanity not willingly but by reason of him who hath subjected the same in hope because the creature it self also shall be delivered from the bondage of corruption into the glorious liberty of the sons of God for we know that the whole creature groaneth and travelleth in pain together untill now 1 Cor. 7.31 The fashion or figure of this world passeth away 2 Pet. 3.13 But we look for new heavens and a new earth according to promise Rev. 21.2 Then I saw a new heaven and a new earth II. By reasons 1. In the deluge the earth was not destroyed in its substance 2. Because man shall not be changed in his subsance but in his qualities But they who are of the contrary opinion I. Rely on these Scriptures Psal 102.27 Heb. 1.11 They shall perish but thou dost remain they all shall wax old as doth a garment and thou shalt change them as a vesture c. Isa 51.6 Lift up your eyes to heaven and behold the earth below the heavens shall vanish as smoak and the earth shall wax old as a garment Matth. 24.35 Heaven and earth shall pass away but my words shall not pass away 2 Pet. 3.7 But the heavens and the earth which now are by the same word are laid up in store and reserved for fire c. and ver 10. The heavens shall pass away with a great noise and the elements shall melt with servent heat the earth and all therein shall be burned and ver 12. The * A. R. The heavens shall not be purged with fire because they are not capable of an elementary impression 2. Because they are not subject to the vanity motion and corruption of inferiour bodies 3. Their innovation shall onely be in their rest and cessation from motion 4. The heavens that shall be purged by fire are the aerial only 5. The fire shall purge no more then what the water did purge in the Flood of Noah heavens being on fire shall be dissolved and the elements shall melt c. Rev. 21.1 The first heaven and the first earth passed away and there was no more sea II. Reasons 1. Because this visible world was made for man to sojourn in whilst he was a traveller but when his journey is ended and he in heaven there will be no more need of this world 2. Because this stands with the order of things For seeing eternity belongs to God who is without beginning and ending but to Spirits aevum which is that duration that hath beginning but wants ending to Physical things time is ascribed consisting both of beginning and ending To the former objections thus they answer The place of Rom. 8.19 20 21 22. is not meant of the restauration of this world but of its freedom from vanity to which it is subject which vanity consists in this that most men do most wickedly abuse the service of the creatures hence by Prosopopeia or fiction of the person they are said to desire liberty The place in 1 Cor. 7.31 teacheth rather the contrary to wit that this world shall not remain although in that place mention is not made of the world it self so much as of worldly things to wit riches pleasures and such like They teach that the new heaven in 2 Pet. 3. and Rev. 21. doth as it were point out the new world which the Elect shall inhabite in their heavenly countrey For there is nothing more frequent then that allegory whereby the heaven of the blessed is likened sometimes to the earth sometimes to the visible heaven and to this purpose is that which Peter saith of righteousness which shall dwell there For it 's certain that after this world justice shall dwell no where but in heaven To the first reason they answer that there is no consequence from the Flood to the last Judgement because the Flood brought not with it the end of the world so likewise in the other reason they deny the sequel from man to the world because the world will be no ways available to man when he is advanced to life eternal for it was made only for him whilst he was a traveller here Now although in controversies of this nature which overthrow not the Articles of Faith it be lawful to suspend our assent yet without prejudice to other mens judgments the understanding Reader may subscribe to the latter opinion for it is one thing to be restored and changed unto a better estate and another thing to wax old like a garment to vanish like smoak to be dissolved to melt to be burned to pass away

either in act or in possibility XVIII They seek then the house in the ashes who ascribe to an unregenerate man free-wil or other faculties by which he may doe well or prepare himself to his own conversion or to the acceptation of Gods grace For this is the errour of Pelagians and Semipelagians XIX Mans will remained free from coaction but not to good and evill XX. Yea it is free to evil onely and therefore deserves rather to be called servile then free As for the understanding the natural man comprehends not the things that are of Gods spirit 1 Cor. 2.14 If you look upon the will the imagination of mans heart is onely evil Gen. 8.21 Finally the Scripture cries out that the whole man having lost his spiritual life lieth dead in sin Eph. 2.1 Col. 2.13 XXI Although this sin is pardoned in the sanctified parents notwithstanding by generation it is transmitted to posterity The reason is because the corruption dwelling in us ● not altogether taken away by pardon although the guil● be done away and as faith is the gift not of generation but of regeneration so man not as he is regenerate but as man begets man even as seeds being winnowed from the ears chaff and husks doe spring up again with the same CHAP. XI of Actual Sin SO much of Original sin Actual sin is whereby Gods law is broken by thoughts desires words or deeds The RULES I. According to the diversitie of circumstances there are diverse sins II. From the efficient cause sin is either of publique or of private persons as they are in more or lesse dignity III. From the matter which are things thought desired said or done IV. From the form it is either of commission or omission V. From the end it is either of incogitancy or of affectation and against conscience and that rather of malice then of infirmity or contrarily rather of infirmity then of malice VI. From the subject it is of the soule chiefly or of the body or of both VII From the object it is either committed against God or our neighbour VIII Sin committed against God is either with a kinde of unwillingnesse or with a full desire this latter sin the scripture cals the sin against the holy Ghost and to death Matt. 11.32 1 Joh. 5.16 IX The sin against the holy Ghost or to death is when one is convicted in his conscience by the testimony of the holy Spirit resisteth notwithstanding the same spitefully wantonly and with a high-hand X. Sin against man is committed either against superiours or inferiours or equals being knit by fewer or more bands of blood affinity c. XI From the adjuncts a sin is either such of it self or by accident Such are scandals in things otherwise indifferent see Rom. 14. XII No sin of its own nature is venial or so smal as not to merit damnation By this maxime the Popish errour that some sins of themselves are venial is condemned the reason is manifest by the object and the effect for there is no sin which is not conjoined with the offence of Gods majesty XIII Yet in respect of the event to wit Christs merits and Gods favour all sins are pardonable except finall infidelity and the sin against the holy Ghost Not as though these sins were greater then Grace and Christs merit but because they resist grace and Christs merit and despise both XIV We are to judge of the degrees of other sins by the circumstances the consideration of which doth aggravate or lessen them Thus the sin of a superiour is greater then of an inferiour for sin is so much the more conspicuous by how much the more eminent he is that sinneth The sin of desire is greater then the sin of thought alone A sin committed in word and deed is greater then that which is in thought and desire sin committed with affectation is greater then that which is done of incogitancy the sin of commission is greater then o● omission if it be in the same kinde the sin against God is greater then against man that sin is greater which is committed against him to whom we are most beholding for favours then against another for example A sin against our Parents is greater if it be in the same kinde then against a brother a scandal against a weak brother is greater then against a stronger CHAP. XII Of the miseries which follow sin HItherto of sin now of the misery that follows upon sin This misery is either temporal or eternal both which is either corporal or spiritual The RULES I. God comprehended all mans misery under the name of death Gen. 2.27 What day thou shall eat of it to wit of the fruit of the tree of knowledge of good and evil thou shalt dye the death II. There be foure degrees of this death III. The first degree is death spiritual which is the privation of spiritual life of this man being destitute he liveth onely to sin Rev. 3.1 I know thy works in that thou art said to live but thou art dead IV. The second degree is the death of affliction which is the privation of original happinesse and the inflicting of all sorts of calamities Exod. 10.17 Pray to the Lord that be would remove this death from me V. The third decree is death corporal which is the privation of this life and the resolution of the body into dust and the reversion of the soule to God Eccles 12.9 He shall return to dust from whence he came and the soule to God that gave it The soule returns to God either as to a Father or as to a just Judge and although by the bounty of Christ our death is become a passage from this life to that which is eternal yet in this place we consider it as it is in it self VI. The fourth degree is death eternal or the state of the damned which in relation to death corporal is called the second death Revel 21.8 VII We must imagine nothing of the state of the damned which is not in Scripture VIII This state consisteth in the privation of the chief good and infliction of the greatest evil IX The privation of the cheife good is whereby they are for ever excluded from the fellowship of God and of the blessed Mat. 25.41 Go ye cursed X. But the chief evil shal be a communion for ever with the Devil and his Angels Mat. 25.41 Into everlasting fire prepared for the Devil c. XI The place appointed for the damned is Hell XII But where Hell is we are not to search or enquire XIII 'T is sufficient that in Scripture it is named Gehennaa a fiery Furnaceb the place of tormentc a Prisond a bottomless pite the lake of firef burning with fire and brimstoneg a Matth. 5.22 b Mat. 13.42 c Luk. 26.28 d 1 Pet. 3.19 e Rev. 9.1 f Rev. 20.15 g Rev. 21.8 XIV In the pains of the damned we are to consider the multitude greatness and continuance XV. Their multiplicity

nature 4. The external work it self in which those actions are united This is made clear by the similie of a Fiery-sword in which 1. We see the unity of the sword 2. The two principles of working to wit the sword and the fire 3. Two actions cutting and burning 4. One work the thing cut and burned So much of Christ's Conception His Nativity is whereby Christ according to the usual time being carried in the Virgins womb was at length born brought forth to light Luc. 2.6 7. So it was that while thy were there the dayes were accomplished that she whould be delivered and she brought forth her first-born Sonne The RULES I. We firmly believe Christs nativity against the Jewes The confirmation is twofold The first out of the Prophets because the places in which he should be born and educated in which he should teach and suffer are wasted and the time is past in which according to Prophetical oracles he was to come For he was to he born in Bethlehem Mich. 5.2 to be educated in Nazareth Esa 11.1 and to enter Jerusalem while the second Temple stood Zach. 9.9 Hag. 2 7.9 and that when the fourth Monarchy was abolished Dan. 2.44 the Scepter not being totally departed from the Jews Gen. 49.10 But Bethlehem Nazareth Jerusalem and the second Temple are long since destroyed that fourth Monarchy is abolished and the Scepter totally departed from Judah The Messiah then is doubtlesse come The second confirmation is taken from the agreement of Luke's Evangelical History concerning Christs nativity with the Prophetical oracles concerning the time of the Messiah's coming Gen. 49.10 of his Pedigree Jer. 23.5 of the Virgin his mother Esa 7.14 of his Country Mich. 5.2 Lastly concerning his condition Esa 53.2 II. The Nativity to speak properly is not of the hummanity but of the man Christ not of the nature but of the * A. R. The Nativity is of the Nature as of the Terminus but of the Person as of the Subject for the Person is begot and so is the Nature this terminative that subjective person III. There be two generations of the Son the one eternal to wit of the Father the other temporal namely of the Virgin his mother There be also two Filiations or Sonships by the one whereof he is the Son of the Father by the other the Son of Mary IV. Yet we must not say there is a double Son or two Sons for he is not two Persons but one Person and two Natures V. Therefore Mary is to be named not only the Mother of Christ with the Nestorians but also the Mother of God VI. The nativity of Christ is both natural and supernatural Natural as he was born in the usual time by the opening of the wombe Supernatural as he was begot of a Virgin The Papists under pretence of maintaining Maries Virginity affirm that Christ was born of Mary without pain the womb being shut Now although we leave it as a thing doubtful whether Mary's Child-bearing was without pain or not as the Ancients thought yet we deny that Christ came out the womb being shut when in plain tearms the Law is applied to her which requires That every male which openeth the wombe shall be holy to the Lord Luc. 2.23 Neither doth Mary's Virginity consist in this that her womb was not opened in her child-birth but in this that she was not known of man VII We believe also that Mary continued a Virgin after her childbirth For her mariage with Joseph did not consist in the generation of children but in her education and holy conjunction of life with him VIII Although Christ had no other brothers born after him yet he is rightly called Mary's first-begotten Sonne In Scripture Christ is called the first-born four manner of wayes 1. In respect of eternal generation by which he was begot before all creatures Col. 1.15 2. In respect of election and dignity whereby he is the first-born amongst brethren Rom. 8.22 3. In respect of his resurrection whereby he is the first-begotten from the dead Col. 1.18 4. In respect of his nativity of the Virgin Luc. 2.7 Now he is not only called first-born whom other brothers do follow but he also who is born before others although he be indeed the only begotten or he whom other brothers do not follow whence such a one even before he had any brothers was consecrated to God as if he had been the first-born IX The fruit of Christs nativity is shewed both in ●he speech and song of the Angels Their speech is Luc. 2.10 11. Then the Angel said to the shepheards Fear not for behold I bring you glad tidings of great joy that shall be to all people that this day there is born to you a Saviour in the City of David which is Christ the Lord. Now the song is Glory to God on high Peace on earth Good will towards men Ibid. v. 14. CHAP. XVII Of the Office of Christ the Mediator HItherto we have spoken of the Person of Christ our Redeemer the office of his Mediatorship is that whereby as God-man he was to perform those things which for our salvation were to be performed between God and us The RULES I. Christ in respect of his Mediatorship is fitly called Jesus Messiah Christ and Lord. II. Christ is the Mediator of Angels and men but not after the same manner for he is Mediator to those in respect of their gracious union with God but of these in respect of reconciliation and redemption III. The efficient cause of this office is the whole blessed Trinity but the Father by way of excellency Isa 42.1 Behold my servant whom I uphold mine el ct in whom my soul delighteth and 49.1 The Lord hath called me from the womb Psal 110.4 The Lord hath sworn and will not repent thou art a Priest for ever after the order of Melchisedek Heb. 5.5 Christ glorified not himself to be made an High-Priest but he that said to him thou art my Son to day I have begot thee IV. The subject of this office is not onely all Christ but the whole Christ for he is Mediator according to both natures This is denied by the Samosatenians and Pontificians who teach that Christ was Mediator onely according to his humanity But this rule is grounded upon a most firm reason for if the works of the Mediator be the perfect operations of God and man in which is required not only the action of man but of God also then doubtless this office is attributed to Christ even according to his Divinity but the former is true and therefore the latter The assumption may be proved by examples without the operation of the Deity neither can he declare the hid wisdom of God nor illuminate our mindes without the power of the Deity neither could his satisfaction obtain the honour of merit with God nor could his Intercession be effectual without the Deity neither could he have sustained that heavy burthen of Gods

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

of the People 5. the Decemviri 6. Tribunes of the Souldiers 7. Emperors Of whom the Angel saith Rev. 17.10 Five are now fallen to wit the Kingdom the Dictatorship the Tribuneship of the People the Decemvirat Tribune-ship of the Souldiers One saith he is to wit the Emperour with the Consuls which remained under the Empire therefore he saith five not six are fallen and another was not yet come ibid. v. 10. to wit the Pope and he is one of the seven and is the eighth ibid. v. 11. the eighth in respect of the seven that went before of the seven because the power tyranny idolatry c. of all the seven governments or kingdomes have met together in Popery as it were in a sink He was saith the Angel to John v. 8. he is not and yet he is he was the Beast or Rome to wit the Seat of seven Kings he is not the seat of Antichrist not as yet revealed And yet he is to wit the seat of the Emperour reigning in Iohns time These doe agree so fitly with Rome that some Jesuites are forced to confesse that Rome is that Beast 7. As for Miracles there is no thing more usuall in Popery then to brag of miracles but what are they they are lying wonders He maketh fire to come down from heaven that is by the thunder of excommunication he brings the fire of Gods wrath from heaven in token whereof when he goeth about to excommunicate Kings and Princes he flings down from the Capitol burning torches but if you look upon the literal interpretation Hildebrand was wont to shake sparkles of fire out of his sleeves And they record in the Legends that at the requests of holy men fire hath been brought down from heaven But he gives life also to the image of the Beast By the name of image idolatry is understood by introducing of which the Gentile idolatry as it were raised again out of the grave was restored and quickned but in a literal sense this is true for it is known how Papists have caused their images laugh weep speak c. We read in the Legend of Thomas that when he had presented to Christs image the third part of his Theologie He asked if he had written well or not The image answered Thomas thou hast written very well 8. He puts a mark upon his followers in which apishly he imitates Christ who signs his servants on the forehead Rev. 7.5 c. Besides the mark the name and number of of the Beast are the same to wit the name containing the number 666. That name in Ireneus the scholler of Polycarpus who was Saint Iohns disciple is λατεῖνος the letters of which do exactly make up 666. λ 30 α 1 τ 300 ε 5 ι 10 ν 50 ο 70 ς 200   666 The name is very fit for he reigns in Italy where heretofore was the kingdom of the Latines he prefers the Latine Bible to the Originals his Ministers perform their Divine Service in Latine and in Latine they write all their Bulls c. he sets a mark generally on their foreheads and right hands in that they are forced by open profession the symbol whereof is the forehead and by their actions which are figured out by the right hand to witnesse that they belong to the Romane and Latine Church But particularly he sets a mark upon his followers when in Baptisme he signs them with the Crosse and in Confirmation when he puts chrisme on their foreheads and when in Ordination of Ministers he anoints their head and fingers 9. Concerning their idolatry and wickednesse read the History of the Popes for to rehearse more is not now our purpose 10. He was revealed about the year 600. For after that Constantine the Emperor translated his seat to Byzantium Sylvester took possession of the Palace since which time the insolencie of the Popes did so increase that about the yeare 595. a most bitter contention arose between Gregory the Great and Iohn of Constantinople concerning the Supremacie At length Boniface the 3. obtained of the Emperor Phocas a Parricide and Tyrant that the Romish Church might be the head of all the rest and that he should be stiled Universal Bishop 11. As for his destruction the event now shews how much his power is impaired by the preaching of the Word and how many Kings have fallen off from him Other passages we must expect with patience V. The King of the Locusts the swarms of which were raised out of the bottomlesse pit is a figure of Antichrist and of his Clergie Monks c. Rev. 9.1.11 VI. The two Beasts Rev. 13. are figures of one and the same Antichrist The first with seven heads ascending out of the sea c. very fierce paints him out as he is in very truth The latter like a Lamb doth shadow him as he seems to be by his impostures VII The Dragon Beast and False Prophet for the same is signified by these names sending out three impure Spirits like Frogs called the Spirits of Devils shewing signes and stirring up the whole world to battell Rev. 16.13.14 The event doth so clearly shew us of what this was the figure that he who sees it not is blind VIII The Beast c. 17. v. 1 c. notes out the Seat of Antichrist but the Whore that sits on the Beast the Church of Antichrist I have somewhat largely handled these things because it is needful not onely to know Christ but Antichrist also and these passages conduce not a little for the understanding of the Apocalypse CHAP. XXVIII Of Vocation in special SO much of Vocation as it is common to Elect and Reprobates now the Special follows which belongs onely to the Elect. And it is that vocation whereby God calls the Elect as yet in themselves miserable and corrupted outwardly by the Word of the Gospel but inwardly by illuminating the minde and changing the heart to be partakers of the grace of Salvation The RULES I. In Scripture this is called A new Creation a Regeneration b a Drawing c Divine Teaching d and Resurrection e a Ezech. 36.26 I will give you a new heart and I will put a new spirit in the midst of you and I will take away the heart of stone and will put in you a heart of flesh 2 Cor. 4.6 God who commanded the light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ b Joh. 3.3 If a man be not born again he cannot see the Kingdom of God c Joh. 6.44 None can come to me except the Father draw him d Joh. 6.45 It is written in the Prophets they shall be all taught of God whosoever therefore hath heard of the Father and hath learned cometh unto me Joh. 5.25 e Verily verily I say unto you the time cometh and now is when the dead shall hear the voice of the Son of God and they that hear

most horrible Idolatry The reasons are 1. Because God hath forbid the making of such Images Deut. 4.15 c. 2. Because the Trinity cannot be represented by an Image as is expresly shewed Esa 40.18 46.5 3. Because it is a dishonour to the Majesty of God to represent him in the likenesse of a man in wood or stone Esa 40.19 20. 46.6 Rom. 1.23 c. They object 1. The images of the Holy Trinity do not represent Gods essence but only his properties and actions 2. Such Images have been presented in Visions therefore they are not Idols Answ In the first Argument Gods essence is falsly separated from his Properties whereas indeed they are his very Essence and the consequence is false for he will not have himself nor his properties and actions expressed by Images Deut 4.15 c. In the second the Antecedent is false for the images that were presented to the holy men of God were not dumb and made with hands but living which notwithstanding they neither painted nor carved VIII As the making so the keeping of Idols is condemned in Scripture Deut. 7.5 Thus shall ye do to them ye shall overthrow their Altars and break down their images ye shall also cut down their Groves and shall burn their carved Images with fire Esa 30.22 Ye shall defile the covering of thy graven images of silver and the ornaments of thy molten images of gold thou shalt cast them away as a menstruous cloth thou shalt say unto it get thee hence 2 Cor. 6.16 What agreement is there between the Temple of God and Idols See the examples of Jehosophat Ezechia Josia c. But our adversaries on the contrary reason thus Who retain Images in the Temple for ornament only not for worship are not Idolaters But we c. Answ The Proposition is false 1. Because though images be not worshipped yet there is danger that they may be worshipped 2. Because that cannot be an ornament to the Temple which is a dishonour to God this is a whorish ornament and the badge of the old Fornication They object that the brazen Serpent was first worshipped before it was broken Answ There is great ods between the brazen Serpent and Idols for that was not erected to be religiously worshipped but to represent Christ now as soone as it was adored it became an Idol if then the retaining of the brazen serpent wanted not danger how much lesse can these be without danger which have truly been and are Idols IX Idolatrous worship consisteth in adoration and service Adoration is by uncovering of the head bowing of the body bending of the knee kissing and such like gestures Religious service of Idols is when they are trimmed up with gold silver and jewels when incense is burned to them and they are set on high places when Vowes are made to them when they are honoured with Pilgrimages Gifts Wax-Candles Tapers Altars Temples Festivals and other such like Religious Ceremonies This worship is most severely forbid in this second Precept Thou shalt not bow to them nor worship them also Deut. 4.15 16 17. Psal 115.2 c. Hab. 2.19 1 Cor. 10.14 1 Joh. 5. v. last Here the Papists say that these places speak only of the Gentile Idols 2. That they worsh●p not the Image but God in the Image as it is in that verse Nam Deus est quod Imago docet sed non Deus ipsa Hanc videas sed mente colas quod cernis in ipsa 'T is God which here is taught but yet this Image is not he Looke on the Image and in it adore God mentally To the first exception we answer that in the alleadged places chiefly in this Command and Deut. 4. all images made for Religious ends are condemned 2. The same reasons why the Gentile Idols are abhominable belong also to Popish images for these also are of gold silver brasse wood stone c. Neither can they see nor heare nor walke Rev. 9.20 To the latter expression we say 1. Images are truly worshipped in Popery seeing there is no part of religious worship expressed in this ninth Rule which they do not exhibit to their images 2. They are not excused who pretend they worship God in the image because he hath forbid such worship and he will be worshipped in Spirit Joh. 4.23 Otherwise by this reason the Israelites might have excused themselves for they were not so mad as to think a golden Calfe to be their God but they would worship God in the Calfe as in a symbol or signe X. The adoration of the consecrated Host is like the worshipping of Images The ground of this adoration is no lesse idolatrous to wit Christs presence in the bread or outward accidents thereof by which they say boldly that the bread is deified or become God as in that Hymn Thou art not Bread but thou art he who being God-man saved me XI And so is the adoration of the Image of the Crosse For so they speake to it in their Anthymnes All haile O Crosse our only hope increase righteousnesse in holy men and pardon the guilty XII No lesse idolatrous are those little Images which they cal Agnus Dei consecrated in Popery and to which they ascribe the same power in cleansing of sinnes dispelling of lightning c. as to Christ XIII The Reliques of Saints is honoured in Popery with much imposture and idolatry for that they are supposititious is plaine by this in that that there is no Saint who hath not two or three bodies shewed in divers places by Papists See Calvins Admonition of Reliques Hitherto of Idolatry the adoration of Saints is a Religious worship or prayer directed to Saints Angels and dead men The RULES I. There is a twofold adoration Civil and Religious that is an outward and civil honour this a religious invocation II. We may lawfully adore or civilly worship the Saints whilst they are present Examples in Gen. 10. 19. 1 King 18.7 2 King 2.15 III. Yea the dead also which are in Heaven are to be honoured 1. By thinking reverently of them 2. By declaring their vertues as the gifts of God 3. By imitating them Mat. 26.13 Verily verily I say to you wheresoever this Gospel shall be preached through the world this also shall spoken as a memorial of her IV. But neither Saint or Angel must be adored or called upon religiously Because 1. for this we have neither precept nor example nor promise in Scripture 2. By invocating the Saints we make them omniscient and omnipotent which are only Gods attributes 3. Because we must not believe in the Saints Now how shall they call on him in whom they have not beleeved Rom. 10.14 4. Because they refused religious worship by the example of Peter Act. 10.25.26 and of the Angel Rev. 19.10 22.8 The objections of Papists are frivolous for that saying in Gen. 48.16 is to be understood not of a created but of an uncreated Angel to wit the Son of God