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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

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

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

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

those of the Old because they do not conferre justifying grace for the work wrought for their prerogatives remain as they are expressed in the third Rule chiefly the second and sixth Here it is wont to be objected that if we acknowledge not this their fictitious difference the Sacraments of the Old Testament will be clearer then these of the New for the Passeover represents Christs death clearer then the Bread in the Lords Supper But we must know wherein the clarity of a Sacrament consisteth chiefly to wit not in external signes only but in the Sacramental word Now are not these words very clear This is my body which is given for you This is my blood which is shed for you There is nothing so plain concerning Christs death in the Passeover Besides it is false that the killing of a Lamb was a cleerer signe because many more and obscure signs were added to the killing of the Lamb as also because the breaking of bread the pouring out of wine and the receiving of both do most clearly represent the breaking of Christs body the shedding of his blood and the participation of both VI. In vain do the Pontificians reckon among the Sacraments of the New-Testament Confirmation Penance Extreme Vnction Ordination of Ministers and Matrimony Three things are required to a Sacrament 1. That it be instituted by God under the Covenant of grace 2. That it may have an external Symbol ordained by God 3. That the Promise of grace may be annexed to it Now these three belong only to Baptisme and the Lords Supper and not to any of the rest Confirmation is a Popish ceremony in which the Bishop or his Suffragan having asked certain questions of the party baptized concerning the Heads of Religion besmears him with a little ointment putting a linnen-cloth on him not to be removed by the witnesses before the third day and he cuffs him the better to remember the matter and that he may be sufficiently furnished with the Holy Ghost against Satans tentations But where in Scripture do we read of the institution of this Sacrament and of its ceremonies where is the Promise We may more truly call this the Popes excrement then a Sacrament and that mark which the Beast puts upon the forehead of his worshippers Rev. 3 16. Therefore impiously do they preferre this Sacrament to Baptism for they teach plainly that Baptism is perfected by it an that in this there is a greater measure of spiritual gifts then in Baptism and whereas any Priest or Pastor may administer Baptism yea any Lay-man or woman Confirmation must only be performed by the Bishop or his Suffragan Penance is a Sacrament with them in which the sinner having given trial of his repentance is absolved by the Priest We indeed acknowledge that repentance is enjoyned to sinners and that a power of absolving is given to Ministers though they feign a far other penance and absolution as shall appear hereafter But in the mean while there is no outward symbol instituted by God which hath a promise neither can these words I absolve thee be in stead of a symbol as Bellarmine would have it Extreme Unction is a Sacrament amongst them in which the Priest having rehearsed some Letanies anointeth the party that is dying with hallowed oile of the Olive in those parts of the body where the seats of the five Senses are and this he doth after the parties confession and absolution to the end he may recover his health if it be expedient for him and that the remainder of his sinnes after he hath received the other Sacraments may be wiped away Christ indeed promised his Disciples that the sick on whom they were to lay their hands should recover Mar. 16.18 James also commanded that the sick should be anointed after imposing of hands and prayer by the Elders which ceremonies were not Sacraments but voluntary rites joyned with miracles which together with the gifts of miracles are expired Therefore between Extreme Unction and this there is no similitude For that I may say nothing of that magical exorcisme with which the oile is hallowed it is certain that in the Apostles time not only dying people as now in Popery but any also that were sick were anointed Ordination is a Sacrament among them in which the Bishop alone or his Suffragan layeth his hands upon the Minister and delivereth to him with solemn words a Book a Platter a Pastoral staffe c. using also the ceremonies of Unction and Shaving and imprints on him an indelible character to conferre Justifying grace whereby he might rightly use the power of the Keyes Now although Ministers may be ordained by imposition of hands and prayers after the example of the Apostles yet this Imposition is a thing indifferent but for the Popish ceremonies they are partly Jewish as anointing partly Heathenish as shaving expresly forbid Lev. 19.27 Marriage is no Sacrament of the Covenant of grace both because it was instituted before the fall as also because it is common to all that are within without the Covenant yet we deny not but that Marriage is a representation of that spiritual wedlock between Christ and his Church but if for this it were a Sacrament then there should be so many Sacraments as there be Parables and Allegories Hence divers Schoolmen have denied this to be a Sacrament And in what esteem it is among the Papists appears by this that they make an irreconcileable war between Marriage and Ordination and forbid Marriage in their Clergy as if it were an unclean thing CHAP. XXIII Of Baptisme BAptisme is the first Sacrament of the New-Testament in which the Elect being received into the family of God remission of sinnes and regeneration in Christs blood and the Holy Ghost are confirmed by the outward sprinkling of water The RULES I. The word Baptisme signifieth a dipping and aspersing or washing That it signifieth aspersion appears in Mar. 7.4 And when thy come from the market they eat not except they be washed II. Here are four appellations of Baptisme to be considered 1. The Baptisme of water a 2. Of light or doctrine b 3. Of the Spirit or gifts of the Spirit c 4. Of blood or martyrdome d a Mat. 3.11 I baptise you with water b Mat. 22.25 The baptisme of John that is all his ministery both of doctrine and baptisme whence was it Act. 18.25 Apollo knew only the baptisme of John c Act. 1.5 You shall be baptised with the Holy Ghost d Mat. 20.22 Can you be baptised with the baptisme wherewith I am baptised III. Christ our Lord is the principal efficient cause but the instrumental is the Minister lawfully called IV. Therefore we hold not that baptisme lawful which is administred by any private man or a woman as in Popery For if in earthly Commonwealths that is not accounted of which a private man doth without command how much lesse can Christ be pleased with such disorder in his Church V. * A.

outward administration The visible Church then is a visible society of men called to the state of grace by the Word and Sacraments The RULES I. The name of Church and Synagogue is the same with the Hebrew Kahal and Edah but the society of Christans is more usually called the Church II. We must carefully here observe the distinction of the word that we may know of what Church we speake III. For whereas it is distinguished into the triumphan and militant that belongs to the doctrine of the state of glory this is for our present consideration IV. The militant Church is divided into the visible and invisible V. The invisible Church is the company of the Elect onely This is called invisible not as if the men that belong to her were not visible as they are men but that they are not perceived as they are elect for the Lord knows onely who are his 2 Tim. 2.19 VI. This belongs to the doctrine of special vocation for by her proper effects to wit faith charity and such like the elect which are the invisible Church are known VII The visible Church is the company of all that are called in common as well Reprobates as Elect. VIII This word Church-visible is ambiguous for properly it is meant of the universal Church dispersed through the whole world more strictly of any particular Church as of France England Holland c. but most strictly of the representative Church or the company of Pastors and Elders IX Her efficient cause in common is the holy Trinity in particular Christ X. The matter of the Church are they who are called in common and received into the Covenant of grace and Infants that are born in the Church XI Neither unbaptised Infants nor Catechumeni nor excommunicate persons are to be excluded out of the number of the Churches members The two former sorts of Men belong to the Church by the right of covenant though not of profession but for the third kinde though they be cast out of some particular Church yet they are not simply ejected out of the catholike though the Papists excommunicate them XII The forme of the Church consisteth in a double union the first is of her conjunction with Christ her head the other of her members among themselves XIII The first union is in this that in the Church not onely Christ as the head is eminent but also as the head he communicates his gifts and vertue to the members Ephes 1.22 And he hath appointed him over all things to his Church which is his body and the fulfilling of him who filleth all in all and cap. 5.23 For the man is the head of the woman even as Christ is the head of his Church and giveth salvation to his body c. Col. 1.18 And he is the head of the Church which is his body XIV They make a monster of the Church who set up any other universal head thereof besides Christ For as she is not headlesse so she is not many-headed for of one body there is but one head except it be a monster neither must therefore the Church because visible have a visible head on earth for properly the elect onely are members of the Church therefore though she be visible in respect of outward administration yet she is invisible in respect of the elect and of their union with Christ XV. The other union of the members or of particular Churches among themselves consisteth in the unity of profession faith and charity Ephes 4.4 5 6. There is one body and one spirit as you are all led into one hope of your vocation there is one Lord one Faith one Baptisme one God and Father of all c. XVI The principal end of the Church is Gods glory the proximate our salvation XVII Of the adjuncts we must observe her Titles and Notes XVIII For her titles she is called One Catholick and Holy XIX Christs Church is one in respect of the form now explained XX. She is Catholick in respect of the union of time place and persons The Church Catholick hath a treble signification 1. A very general one to wit of the whole society of men and Angels 2. A more particular of the company of all elect men 3. Most special of all of the visible militant Church XXI She is Catholick in respect of time because she hath not utterly failed since the beginning of the world but still there hath been some visible Church As the light of the Moon decreaseth though her substance never wasteth even so although the light of the Church is sometime clearer sometimes obscurer yet she remains the same still and visible too not to Hogs eyes but to the godly XXII In respect of place and persons she is Catholick because she is not tied to place and persons Matt. 24.14 15. This Gospel shall be preached through all the world Act. 10.34 35. Of a truth I perceive that God is no accepter of persons but in every nation he that feareth him and worketh righteousnesse is accepted with him XXIII The Church is holy in common because of her calling and covenant but particularly in respect of the Elect who are holy in Christ by an imputed righteousnesse begun in them Concerning the holinesse of vocation God saith to Moses Deut. 7.6 Thou art a holy people to the Lord thy God Of imputed and begun holinesse Paul 1 Cor. 6.11 But you are washed but you are justified in the name of the Lord Jesus by the Spirit of our God XXIV The inherent holinesse of the Church in this life is imperfect except in respect of Christ who by his perfection covers her imperfection and in the hope of future perfection Eph. 5.26 27. Christ hath loved his Church and hath given himself for her that he might sanctifie and cleanse her with the washing of water by the word that he might present her to himself a glorious Church not having spot or wrinckle or any such thing but that she might be holy and without blemish XXV Therefore the Church is not free from all errour as the Papists say for although the Catholike Church doth not so erre in the fundamentals of Faith as to fall off utterly yet she is not quite exempted from errour seeing there is no member of her perfect in this life as for a particular Church she may both erre and become a harlot Hence the Church of Rome which in the Apostles time was like the woman cloathed with the Sun having a Crown on her head and the Moon under her feet is so degenerated that she is likened to the Whore sitting upon the Beast Rev. 12.1 and 17.1 c. XXVI The notes of the visible Church are the pure Preaching of the Word and lawful administration of the Sacraments We spake above of the Notes of the invisible Church that they depended upon the works of Vocation for the notes of the Elect specially called and of the visible Church are the same But here these notes are onely

Gen. 48.16 For Jacobs name to be called upon by his Sons is to have their name from Jacob and to be received in number of his posterity as Isa 4.1 That place in Job 5.1 in the vulgar Latine is corrupted For Eliphas there doth not exhort Iob to call upon the departed Saints but he appeales to the testimony of the Saints alive Neither will it follow that dead Saints must be called upon because we are commanded to have recourse to their Prayers whilst they are alive Jam. 5.14 For the condition of the Saints here and hereafter is not alike because in this life they know our wants in the other they know not Isa 63.16 in this life they are not invoked but invited to pray for us but the departed Saints are religiously called upon and their help implored by Papists the pound of the Popish opinion is that the Saints are mediators at least of intercession but how false this is we have shewed Lib. 1. c. 18. So much of the forme of Religious worship as it is forbid by God That forme which is commanded by God but directed to another end is either superstitious or hypocritical Superstitious worship is when a certain force and efficacie is ascribed to external Rites commanded by God as if it were for the work wrought As when force is attributed to certain words voices and writings to drive away Satan to cure diseases c. When they feign that there is in the Sacraments a vertue by themselves to free us from sinne and to save us When they think by their babling and multitude of words and such like to please God when they judge one day or one kind of meat holier then another when they think to merit by their Vowes Hypocritical worship is when the outward forme prescribed by God is observed but without internal worship or devotion of mind This displeaseth God exceedingly Psal 50.8 c. Esa 1.10 c. 29.13 66.3 c. Jer. 4.5 c. Mat. 15.8 c. CHAP. VI. Of the Vertues and Works belonging to the Third Commandment SO much of the manner of Gods Worship the hallowing of his Name in all the rest of our life is injoyned in the third Commandment The summe whereof is that we must study in all things to sanctifie the name of God even out of the times of his ordinary Worship There be two parts of this command a prohibition and a confirmation of it The prohibition is Thou shalt not take the Name of the Lord thy God in vaine The Name of God doth not only signifie the titles which are given to him but his properties also his word workes and whatsoever else belongs to the glorifying of his Name out of this prohibition is gathered a precept Thou shalt sanctifie the name of thy God the confirmation is a heavy commination For the Lord will not hold him guiltlesse that takes his Name in vain The Sanctification of Gods Name is considered either in affection or in effect In affection is zeal for Gods glory to wit a vehement affection of the mind to maintain and inlarge the glory of Gods name with just sorrow and indignation against those things that are contrary to his glory Examples of this are in Lot 2 Pet. 2.8 in Moses Exod. 32.19 in Phineas Numb 25.8 in David Psal 69 119.53 in Elijah 1 King 19.10 in Jeremiah Jer. 33.9 10 11. in John Baptist Mat. 14.14 in Christ Joh. 2.14 c. in Paul Act. 14.14 17.16 17. To this is opposite Stupidity carelesse of Gods glory a erring zeale which is without knowledge b inconsiderate zeale c and counterfeit zeale d a 1 Sam. 2.29 Thou hast honoured thy sonnes more then me 3.13 His sonnes made themselves vile and he restrained them not b Rom. 10.2 For I heare them record that they have zeale but not according to knowledge c Jonah 4.1 And Jonah was displeased exceedingly and was very angry and he prayed unto the Lord and said I pray thee O Lord was not this my saying c. Luke 9.54 And when his Disciples James and John saw this they said Lord wilt thou that we speake for fire to come down from Heaven and consume them c. d Esa 7.12 Ahaz said I will not aske a signe nor will I tempt the Lord. The Sanctifying of Gods Name in effect or actually is either by words or by deeds Sanctifying by words is a holy using of Gods name and a constant confession thereof The holy using of his Name is whereby we never speak of him but in cases of necessity and that with great reverence and admiration praising the glory shining in it Deut. 28.58 Thou shalt feare that most glorious and terrible Name of the Lord thy God To this is contrary the superstitious silence or concealing of Gods Name the taking of it in vain jests made of Scripture phrases and blasphemie or disgrace cast immediately upon the Name of God An example of horrible blasphemie is in the Assyrian King Isa 10. and in Rabshekah his Captain Esa 37. The holy using of Gods Name is in three kinds to wit in Consecration Swearing and casting of Lots Consecration is when things for our use are sanctified by the Word of God and by Prayer To sanctifie in this place is to separate for a good and lawful use thus Temples Ministers the works of our vocation meat and drink are consecrated 1 Tim. 4.5 6. For whatsoever God hath made is good neither is any thing to be rejected if it be received with thanksgiving for it is sanctified by the Word of God and by Prayers To this consecration is opposite besides the intermission of it superstitious consecration when in certain formes of words there is believed to be a singular force and efficacie so likewise Magick inchantments and consecrations This consecration is intermitted by them who eat and drink without Prayer and Thanksgiving Among Papists there are many examples of superstitious consecrations of water salt wax c. Magick consecrations and inchantments are not excusable because the words are good For Gods Word is abused when it is not used in a good way By Swearing Gods Name is sanctified both in a simple Oath and in adjuration A simple Oath is the taking of God to witnesse in weighty matters as a Testifier of the truth and the revenger of lying The RULES I. An Oath in it selfe is good and holy First because it is commanded by God Deut. 6.13 10.20 Esa 65.15 Jer. 12.16 Secondly because God and his Angels have sworn Gen. 22. Psal 95. Heb. 3. and 6. Rev. 10 c. To this purpose is that of Tertullian O happy are they for whose cause God sweares and O miserable are we that will not believe God when he swears II. The person swearing must be such a one as may lawfully sweare and not 1. Children 2. Mad-men 3. Such as are convicted of Perjury III. The matter of an Oath should be things weighty and lawful IV. The forme