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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

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

body infinite and such like can no ways be ascribed to God for these are actions not of power but of impotency 5. The power of God is altogether irresistible CHAP. II. Concerning the Persons of the Deity THE Persons of the Deity are subsistences each of which hath the whole essence of God differing notwithstanding in their incommunicable properties The RULES I. The words of Person Trinity or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is same Essence although they be not found in Scripture in the same syllables yet they are consonant to the Scripture and are profitably used by the Church II. The word Hypostasis or Hyphistamenon that is Subsistence are of a larger extent then the word Person For Hypostasis or Hyphistamenon is any individual substance but the word Person signifieth an individual substance compleat rational and differing by incommunicable properties from another yet the Apostle Heb. 13. useth the word Hypostasis for Person by the figure called Metalepsis III. The Person in the Deity is neither the * A. R. * Though this name Person be common to all the three yet it is not predicated as genus or species because the Persons of the Trinity differ not numerically much less essentially as they must of which genus and species are predicated species of God or of the Deity nor a part thereof nor another thing besides the Deity nor a bare relation nor the manner only of subsisting but the very essence of God with a certain manner of subsisting IV. Neither yet is the Person a thing compounded of entity and non-entity neither are the essence of God and the manner of subsisting two different things but a thing or entity and the manner of the entity The Persons of the Deity are three Father Son and Holy Ghost The Father is the first Person of the Deity existing from himself begetting the Son from eternity and with him producing the Holy Ghost The Son is the second Person begotten of the Father from eternity with the Father producing the Holy Ghost The Holy Ghost is the third Person of the Deity proceeding of the Father and the Son from eternity The RULES I. The Trinity is not the number * A. R. The number numbring may be understood essentially God or the Soul or an Angel for so Plato calls the soul a number or Number numbring may be taken accidentally for those discrete quantities which we call numbers as two three four and in this sense the Trinity is not the number numbring because this is an accident numbring but the number numbred II. The Doctrine of the Trinity is not a bare tradition of the Church but a Doctrine expressed in Holy Writ This is against the Papists who to evince the insufficiency of Scripture are not afraid to affirm the contrary III. Although in the Old Testament the Doctrine of the Holy Trinity was somewhat obscure yet it was not altogether unknown Gen. 1.1 In the beginning God created the heaven and the earth and ver 2. The Spirit of God moved upon the waters and ver 16. Let us make man Psal 33.6 By the word of the Lord the heavens were made and by the breath of his mouth all the hoast thereof 2 Sam. 2.32 The Spirit of the Lord spake in me and his word was in my tongue Esay 6.3 Holy holy holy Lord of hosts Esay 63.9 The Angel of his countenance to wit of God the Father saved them and ver 10. They rebelled and grieved his holy Spirit Which testimonies though the obstinate Jews go about to elude yet they will content sober Christian mindes IV. But there are clearer Testimonies in the New-Testament Mat. 3.16 And the heavens were opened to him to wit to Christ and he saw the holy Ghost descending and coming upon him and ver 17. And behold a voice came from heaven saying This is my beloved Son in whom I am well pleased Mat. 28.19 Baptise them in the name of the Father Son and Holy Ghost Joh. 14.16 I will ask the Father and he will send you another Comforter and 15.26 When the Comforter shall come whom I will send to you from the Father 2 Cor. 13.33 The Grace of our Lord Jesus Christ and the love of God and communion of the Holy Ghost be with you all 1 Joh. 5.7 There are three which bear witness in heaven the Father the Word and the Holy Spirit V. To these may be added the Testimonies which prove the Divinity of the Son and Holy Ghost 1. From their Names 2. From their Properties 3. From their Works 4. From their Divine Honours 1. The Deity of the Son is proved 1. From his Divine Names In the Old Testament The Angel of the Covenant Malach. 3.1 He who oftentimes appeared to the Fathers to foreshew his Incarnation was the Son of God and is every where called Jehovah and God Gen. 16.13 18.1 32.1 which place may be compared with Hosea 12.6 Exod. 3.15 Jos 6.2 Zac. 2.12 3.1 2. But for the Testimonies of the New-Testament they are very clear Joh. 1.1 And the Word was God and 17.3 This is life eternal to know thee the onely true God and whom thou hast sent Jesus Christ Joh. 20.31 But these things are written that you may believe that Jesus is the Christ the Son of God Act. 20.28 God redeemed the Church with his own blood Rom. 9.5 God blessed for ever Tit. 2.3 The mighty God Such phrases are frequent in the Revelation 2. From the Divine properties and 1. From Eternity Joh. 8.58 Before Abraham was I am Rev. 1.8 I am Alpha and Omega which was which is and which is to come 2. From his Omniscience Joh. 2.24 25. He knew all men and needed not that any should testifie of man for he knew what was in man 3. From his Omnipresence Matth. 28.20 I will be with you to the end of the world 4. From his Omnipotency Joh. 5.19 Whatsoever the Father doth that likewise doth the Son Heb. 1.3 He supporteth all things by the word of his power 3. From his Divine Works Joh. 14.11 Believe that the Father is in me and I in the Father if not at least believe for the works sake 4. From Divine Honour We must believe in him Joh. 3.16 We must baptize in his name Mat. 28.19 At his name every knee shall bow Phil. 2.10 2. The Divinity of the Holy Ghost is proved 1. From his name God Act. 5.3 Then Peter said Ananias why hath Satan filled thy heart to lie against the Holy Ghost and ver 4. Thou hast not lied against man but against God 2. From his Properties and 1. From his Eternity Gen. 1.2 The Spirit moved upon the waters 2. From his Omnipresence Psal 139.7 Whither shall I go from thy Spirit 3. From his Omniscience 1 Cor. 2.10 The Spirit searcheth all things even the deep things of God 4. From his Omnipotence Which is known by his Works 3. From his Divine works and 1. From the Creation of all

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

have relation either to our neighbour or to our selves To our neighbour are referred Justice and Benevolence The Justice belonging to this is commutative whereby we deal so with our neighbour that neither he nor our selves receive any wrong 1 Thess 4.6 Let no man oppresse or circumvent his brother in businesse for the Lord is the revenger of all such c. To Justice is opposite Injustice which in this Precept is called Theft Theft is when one makes another mans goods his own without the owners knowledge or consent The RULES I. Theft is diversly committed if either we look upon the manner or the object II. As for the manner Theft is committed either directly or indirectly Directly by taking away another mans goods privately or without the owners knowledge a or by open violence without the owners consent though not without his knowledge b Indirectly theft is committed either in deeds or in words In deeds when the thing found is not restored c or when it is parted among thieves d in words when in the Courts of Justice Lawyers and Judges either pronounce an unjust Sentence or pervert Justice and Law e a An example of private theft is in Micha the Ephraimite who without his mothers knowledge took away eleven hundred shekels of silver Iudg. 17.2 b They that commit theft with open violence are called robbers whether they be souldiers or others Luk. 3.14 But the souldiers asked Iohn saying And what shall we do and he said strike no man neither oppresse any man but be content with your wages c Deut. 22.1 Thou shalt not see thy brothers oxe or his sheep go astray and bide thy self from them thou shalt in any case bring them again to thy brother d Prov. 29.24 Whosoever is partaker with a thiefe hateth his own soule e Isa 1.23 Thy Princes are rebellious and companions of thieves every one loveth gifts and followeth after rewards they judge not the fatherlesse neither doth the cause of the widow c. III. As for the object theft is committed either in persons a or in things whither private or publique hither may be reduced the perfidious administring of the publique goods in a Common-wealth b or in the Church and things consecrated to God c the removing of bounds or land-marks d the fraudulent detaining of the hirelings wages e a Such kind of theft is called plagium in Latine See 1 Tim. 1.10 b 1 Cor. 4.2 It is required of a Steward that he be found faithful c This theft is called sacriledge Prov. 20.25 It is a snare to the man who devoureth that which is holy An example of this is in Achan Jos 7. and in Judas Joh. 12.6 d Prov. 22.28 Remove not the ancient bounds which thy Fathers have set e Jam. 5.4 Behold the hire of the labourers which have reaped your fields which is of you kept back by fraud cryeth Commutative Justice according to the variety of bargains and contracts is threefold for either it is exercised in things to be bought and sold or in things to be used or in things to be kept Justice in buying and selling is which observeth the equality of things and of their price To this is opposite injustice which is practised 1. In things not vendible a 2. In things vendible and here the seller offends when he sels things corrupted for sound b using false weights and measures c raising the price of things when there is no need d by forestalling the Markets to set up monopolies e but the buyer offends either by crafty seising upon the thing sold f or by not paying g a Act. 8.20 Thy mony perish with thee who thinkest the gift of God may be obtained with mony saith Peter to Simon Magus therefore they are not followers of Simon Peter but of Simon Magus who make Merchandise of holy things like to these are they who sell Law and justice and offices and such like b as when chaffe or such like trash is mingled with wheat and water with wine Amos 8.6 That we may sell the refuse of the wheat c Deut. 25.13 Thou shalt not have in thy bag divers weights Amos 8.5 Making the Ephah small and the Shekel great and falsifying the ballances by deceit d Amos 8.6 That they may buy the poore for silver e These are like wanton sheep who when they are filled tread the remaining sodder under their feet Ezek. 34.18 f Prov. 20 14. It is naught saith the buyer but when he is gone he praiseth himselfe g Psal 37.21 The wicked borroweth and payeth not againe Justice in the use of things is when in letting and hiring the use or fruit is equal to the profit In such a contract let the rule prevaile 2 Cor. 8.13 Not that other men be eased and you burdened but by an equality To this is opposite injustice both in the letter and hyrer the letter offends in demanding the price of that which he ought to let freely a or in asking too great a price b or requiring the thing let sooner then he should c the hirer offends in denying to give the just price in not restoring the thing hired whole again and at the due time or in circumventing his creditor by dissembling or concealing his own debts d a God of old forbade the Jewes to exact a price of their brethren Exod. 22.25 So Christ Luke 6.35 Lend looking for nothing again Which rule is then in force when our neighbours estate is so meane that he is not able to pay b 2 Cor. 8.13 Not that others may be eased and you burthened and on the contrary c Experience witnesseth how hurtful this kind of injustice is d Hither belongs the sin of stellionate or couzenage when one sels or pawns that which is already pawned or mortgaged to another Here fitly we may speake of Usury which is the fruit that the thing Let or lent brings in to the letter or lender The RULES I. Vsurie is either lawful or satisfactorie or unlawful and onely gainful or lucratorie II. Lawful is known by the object end and manner thereof III. The object of usurie is man so well to passe in his estate as that he is able to recompence in some measure his creditor IV. The end is a respect to a mans own gaine and the helpe of his neighbour V. The manner is that the lender may be moved with charity and the borrower with justice honesty to acknowledge the good turn received and his thankfulnesse by retribution VI. If these conditions be observed Vsurie cannot be reproved That Usury of it self and simply is not unlawful is apparent 1. Because if it were simply unlawful God had not suffered the Jewes to take use of strangers Deut. 23.20 2. Because if Lands Houses Horses and such like may be let for benefit why may may not mony also 'T is true that God would not have Use raised upon the fruits of the Land of Canaan but that was a part of the Ceremonial Law so he would not have