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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

visible and conspicuous to all both in respect of his brightnesse and majesty in which he shall appear as also of his humanity But so that his sight shall be terrible to the wicked joyful to the godly V. The instrumental cause ave the Angels whose service he shall use both in gathering together those that are to be judged and in separating the godly from the wicked Mat. 24.31 And he shall send his Angels with a great sound of the trumpet and they shall gather the elect from the four winds 25.32 And all nations shall be gathered before him and he shall separate the one from the other as the shepheard separates the sheep from the goats VI. The matter shall be all men who must appear before Christs tribunal Rom. 14.10 2 Cor. 5.10 VII But the godly shall be judged one way and the wicked another way For they shall be judged but not condemned these shaall be judged and condemned In this sense the Scripture denieth that the faithful shall be judged Ioh. 3.18 5.29 VIII Neither matters it that the wicked are said to be judged already for it is one thing to be judged in private another in publike and openly IX The form is expressed by the manner of Proceedings in the Courts of Justice to which belongs 1. The cognisance of the cause 2. The pronouncing of the sentence 3. The execution thereof X. The cognisace of the cause is expressed by the similitude of records or books in which their works are registred Rev. 20.11 And the books were opened c * A. R. By these books are meant partly Gods omniscience partly mens conscience God to whom all things are naked and open needs not books to help his memory as men do yet we read that he hath two books the one is called the Book of life the other of knowledge Of the former there are four kindes the first is of Predestination to life eternal and in this Book some are so written that they cannot be blotted out others are wrtten but in appearance and hope for when they live for a while in the fear of God they hope their names are recorded in heaven but when by their wickedness they fall from this hope then they may be said to be blotted out of this Book this is the Book of Life eternal 2. The Book of Life temporary which is nothing else but the condition and estate of this life out of this Book did Moses David and Paul wish themselves to be blotted 3. The Scripture is the Book of Life as containing those precepts and means by which we may obtain Life eternal The 4. Book of Life is our Conscience informing us of all the good and bad actions of our former life This book is opened sometimes in this life but shall be fully laid open to us in the last day The other Book we read of is of Knowledge which is threefold 1. The Book of Gods general knowledge whereby he takes notice of all men whether they be good or bad of this every man may say with David Psal 139.16 In thy book are all my members written 2. The book of Gods particular knowledge of this Psal 1. The Lord knoweth the ways of the righteous and 2 Tim. 2. The Lord knoweth who are his this is the knowledge of approbation in this Book they are not written to whom Christ will say in the last day Depart from me c. I know you not of this David speaketh Ps 69.28 Let them be blotted out of the book of the living and not be written with the righteous The third book of knowledge is that wherein the actions of wicked men are recorded and which shall be laid open to them Dan. 7.10 The judgment was set and the books opened We may say then that God hath two books which like Ezekiels scroll are written within and without In the inside are the names of the Saints who persevere to the end On the outside are the names of the wicked who fall from grace who begin in the spirit but end in the flesh Of these books see Exod. 32.33 Psal 69.28 c. Phil. 4.3 Rev. 3.5 17.8 20.15 21.27 By these books are meant partly Gods omniscience and partly mens conscience XI The wicked shall be judged according to and for their works but the godly according to the works of their faith but not for their works Hence Rev. 20.12 Another book is said to be opened which is the book of life That we might know that our salvation depends not on our works but on Gods eternal grace whereby we are written in the book of life XII The infidelity and impiety of the wicked shall be so laid open before their eyes in their own conscience that they shall not be able to deny or gain-say any thing Psal 50.21 I will reprove thee and set these things in order before thine eyes Mat. 12.36 But I say unto you whatsoever idle word men shall speak they shall give an account thereof in the day of judgment XIII Although the Elect shall remember their sins yet they shall be so filled with the joy of the Spirit that the remembrance thereof shall not sad them XIV Both Reprobate and Elect shall hear the sentence of the Judge to the one it shall be full of horror to the other full of comfort Mat. 25.34 Come ye blessed of my Father possesse the kingdom prepared for you from the beginning of the world and ver 41. Go ye cursed into everlasting fire prepared for the devil and his angels XV. The execution of the Judgement will presently follow upon the pronouncing of the sentence so that the wicked in the presence of the godly shall be carried away to hell but the godly being caught up to meet Christ they shall with him enter into Life eternal Mat. 25. v. ult 1 Thes 4.17 XVI The end of the last Judgement is a full and consummate execution of Gods counsel for manifesting his justice and grace XVII We must not rashly define where the place of the last Judgment shall be Some will have it to be in the valley of Iehosaphat which is between the hills Sion and Olivet and that Christ shall descend no lower then to that part of the ayre in which a cloud took him up which they gather out of the Prophesie of Ioel cap. 3.2 But that place speaks nothing of the last Judgment but of a temporary judgment to be inflicted on the enemies of the Church of Israel alluding to that great overthrow which was given in the valley of Iehosaphat which was in the sight of Ierusalem But if this be transferred anagogically to the last Judgment this will be the meaning As the enemies of Iehosaphat and of the Jews were slain in the sight of Ierusalem so likewise shall the Infidels be judged and thrown down to hell in the sight of spiritual Ierusalem that is the Church And in this sense the Apostles Mat. 19. the Martyrs Rev.

opposite the contempt of Inferiours the want of love astorgie and such like Of the contempt of inferiours God speaketh Deut. 17. v. 20. Let not his heart be lifted up above his brethren of Astorgie or want of affection Christ speaketh Mat. 7.9 VVhat man among you is there that if his Son aske him bread will give him a stone The Justice of Superiours is whereby they endeavour that every inferiour have his due This is performed by the Magistrate whilest he keeps both Tables of the Law whilest he promotes and defends the true Religion as we shewed in the former Book in the doctrine of the true Church they practise the same justice in making laws punishing offenders rewarding the keepers of it and in defending their Subjects against unjust force To this is opposite the neglect of justice and tyranny Of the neglect of justice see Esa 1.23 They judge not the fatherlesse neither doth the cause of the widdow come unto them Of injustice and tyranny in the same place Thy Princes are rebellious and companions of thieves God reproveth this mos severely Ezech. 34. in the Pastors of the people of Israel Parents also offend either by too much indulgence as Eli 1 Sam. 2. or by too much rigour as Saul 1 Sam. 14. Sedulity which is also called diligence fidelity vigilancie is a vertue whereby Superiours willingly undergo the labours of their offices and endeavour by the gifts they have received from God to help their Inferiours Of this vertue the Apostle speaks Rom. 12.8 He that rules let him rule with diligence the same is urged by Paul to Ministers and Elders Act. 20.28 Take heed to your selves and to the whole flock in which the holy Ghost hath made you overseers Parents shew this when they nurture their children in the fear of God Ephes 6.4 and when they lay up for them things temporal 2 Cor. 12.14 To this is opposite Sloth and businesse about impertinent things Against Sloth God cryes out Jer. 48.10 Cursed is he that doth the work of the Lord negligently of impertinent businesse Peter speaks 1 Pet. 4.15 Let none of you suffer as a murtherer or a thiefe or an evill doer or as a busie-body in other mens matters CHAP. X. Of Vertues and Works belonging to the Sixth Commandment HItherto of the duty of Superiours to their Inferiours and on the contrary Now follows the duty of each man to his neighbour and this is imployed either about the inward or outward good things of men Their inward good things are life and chastity Of life we are to handle in the sixth precept the summe whereof is that we preserve our own and our neighbours life Thou shalt not kill is a negative precept out of which is gathered this affirmative Thou shalt preserve thine own and thy neighbours life The vertue then commanded here is the study of preserving our own and other mens lives The conservation of our own life consisteth in the lawful use of lawful means of which kind are meat and drink recreation physick avoiding of dangers and driving away of injuries The RULES Then is the repelling of an injury lawfull when it is done 1. In the continent or sober 2. In case of necessity 3. Without desire of revenge or hurt but so that we intend onely our own conservation and defence from injuries To this conservation of our own life is opposite the neglect of it as also the d●stroying of it violently by our own hands unlawful preserving of it They who neglect the means of preserving life they sin by omission but they that put violent hands on themselves sin by commission Now there be certain degrees of self-murther for either it is done directly by Sword Halter or Poyson or any such way or else indirectly so they kill themselves who rashly and wantonly expose themselves to danger as Wrestlers Rope-dancers Drunkards Gluttons c. the unlawful preserving of life is which is done by lying or such like means The study of preserving our neighbours life is when not onely we abstain from hurting it but we love his life and preservation and defend it according to our power To this is opposite the neglect of it and unjust slaughters hatred cursing and railing or upbraiding of any offence commited or inhering infirmities An example of neglect is in them who when they may defend those that unjustly suffer death doe not Prov. 24.11 If thou forbear to deliver them who are drawn unto death and those that are ready to be slain if thou sayest behold we know it c. How grievous unjust slaughter is which is done not of private desire and not by the Magistrate or publike authority and how grievous a punishment this deserveth may be seen Gen. 9.6 Who sheddeth mans blood by man his blood shall be shed because God made man after his image Of hatred thus saith John 1 Epist 3.15 VVhosoever hateth his brother is a man-slayer Of evil speaking or cursing Christ saith Mat. 5.22 VVhosoever shall say to his brother Racha shall be in danger of the Councel but whosoever shall say thou fool he shall be in danger of Hell fire To this study are subordinate two kindes of vertues some whereof conduce to with-hold our selves and some to with-hold others and deterre them from murther Of the first kind are Innocency Mildenesse Clemency Moderation Innocency is when we avoid all means of hurting our neighbour To this is opposite Injury in word and deed and counterfeit innocency That words are injurious and hurtful to mans life is manifest for he is not esteemed to live but he that lives well Hence Christ accounts evil words murther Matt. 5. of counterfeit innocency we have in Pilate an example in washing his hands Matt. 27. Mildenesse is a vertue whereby we curbe and bridle our anger that it may not wax inordinately hot Matt. 5.5 Blessed are the meek for they shall inherit c. To meeknesse is opposite Anger unjust wrath too much gentlenesse or want of just anger and desire of revenge Of anger Solomon saith Eccles 7.9 Be not hasty in thy spirit to be angry Of unjust anger Moses Levit. 19. v. 18. Thou shalt not avenge nor bear a grudge against the children of thy people Of Eli the Priest's too much gentlenesse we read 1 Sam. 2. The desire of revenge is condemned in the place of Levit. 19. above alledged Clemency is a just moderation in inflicting of punishments To this is opposite Cruelty and fiercenesse and too much Indulgence Both sinnes are kinds of murther for by too much rigour and too much indulgence we sinne against the life of our neighbour He hurts the good that spares the evil Moderation is a vertue much like to Clemencie whereby we are content to part with our right either for the publike good or for the good of them who offend or for avoiding of scandal This differs from Clemencie because this is properly ascribed to the Magistrate but moderation is required of all Christians Phil.

to be no more as the former testimonies affirm So much of the end of the world Life eternal is the highest degree of blessedness in which we shall be made partakers of Christs glory enjoying the sight of God and heavenly joyes for ever and ever The RULES I. The general efficient cause of Life eternal is the whole Trinity but particularly Christ our Lord who by his merit obtained life for us and by his efficacy applies it to us and bestows it upon us Hence he is called the everlasting Father Isa 9.6 and metonymically Life it self Joh. 14.6 II. Good works are not the meritorious cause of life eternal although life is promised to them as a free reward A reward is promised to good works not as a due debt but as a free gift not that by them we can merit life but that we may be provoked to them III. That eternal happinesse consisteth in our freedome from all evil in the variety magnitude and eternity of joyes Rev. 21.4 And God will wipe all tears from their eyes and there shall be no more death nor sorrow nor crying nor shall there be any more pain for the first things are past IV. The variety of joyes shall be in the delights of heavenly mansions in the blessed society of the Saints but chiefly in the union with God V. There shall be a glorification both of body and of soule VI. In the body shall be 1 Clarity 2 Impassibility 3 Subtility 4. Agility VII The soule shall be farre more perfect then it was in the state of innocency for in it shall be understanding without error light without darknesse wisdome without ignorance reason without obscurity memory without oblivion the will also shall be without perversenesse joy without sorrow pleasure without pain In the state of innocency there was in man a possibility not to sin in the state of glory there shall be no possibility to sin VIII The beauty of heavenly mansions was shadowed by the type of Solomons temple and Jerusalem Psal 84.1 c. Rev. 21.22 IX The communion of Saints which shall be with joy is expressed by the similitude of a feast Matt. 22.2 c. X. Neither shall we have communion onely with the Angels but we shall be also like the Angels Matt. 22.30 Luk. 20.36 XI There shall be such a communion with God that we shall see him without end love him without tediousnesse and praise him without wearisomnesse XII So great shall be that joy that nei●her our tongues can expresse it nor our mindes conceive it For in this life neither hath the eye seen nor ear heard nor minde conceived that which can equal that glory 1 Cor. 2.9 XIII Neither shall any bounds be set to this happinesse nor shall we ever fall from it but it shall continue for ever Psal 16.11 Thou shalt shew me the path of life for in thy presence is fulnesse of joy and at thy right hand are pleasures for ever more XIV There sall be degrees of eternal happinesse This is gathered from Daniel cap. 12. v. 3. They that be wise shall shine as the brightnesse of the firmament and they that turn many to righteousness as the stars for ever and ever Neither is this opnion overthrown by that place of Matth. 13. v. 43. whereas the just in general are said to shine as the Sun for though the glory of the Elect being considered in themselves is likened to the brightnesse of Sun and Stars yet in Daniel cap. 12. this is promised to Doctors above other men neither can any other reason be given why there mention is made chiefly of them that instruct others That place 1 Cor. 15.39 40 41. Is alleadged but to little purpose for proofe of this for the simile concerning the diversitie of brightnesse in the starres doth not prove the degrees of future glory but the difference only that is betwixt a mortal and a glorified body as it appears by what followes In the mean while we allow not that manner of different glory which the Papists teach to wit diversity of merits For as the gift of Faith and Sanctification according to Gods meere grace is unequally distributed to the Saints so he will according to his gracious pleasure impart glory but so that no man shall have cause to complaine of any want of glory in himselfe or why he should envie it in another The SECOND BOOK Concerning the WORSHIP of GOD. CHAP. I. Of the Nature of good works IN the former Book we have spoken of the Knowledge of God now we are to speak of his Worship The true worship of God consisteth in true holiness and righteousness or in the study of good works which good works are performed by the grace of the Holy Spirit out of true Faith according as the Law requires to the glory of God the certainty of our salvation and edification of our neighbour The RULES I. Good works are called Vertues But we take this word vertue in a larger sense then it is taken by Philosophers for here we call vertues holy affections holy thoughts and actions II. The same Synecdochically are called by the name of Charity For so Christ saith that the whole Law consisteth in the precept of love towards God and our neighbour whereas love towards God belongs to the first Commandment but love to our neighbour to the second Table III. The principal efficient cause of good works is the Holy Ghost in respect of beginning continuation and perfection For it belongs to the same power to begin in us a good work and to perfect it Phil. 1.6 as also to give both to will and to be able or to do cap. 2.13 IV. Their instrumental cause is Faith the root of good works Rom. 14.23 What is not done of faith is sin V. The matter of good works are the affections and actions of a regenetate man VI. The form of them is their agreement with the precepts of the Decalogue For sin is a transgression of the Law 1 Joh. 3.4 VII Therefore these are not good works which are conformable to the commandments of men and not of God Isa 29.13 Mat. 15.9 In vain do they worship me teaching for doctrines the commandments of men VIII Neither are those good works which the Papists call works of Supererogation by which they say more is performed then by the Law is required IX This opinion is grounded upon their conceit of counsels or things not commanded but left to our liberty the omission of which is not punishable but the performance is greater then legall obedience and therefore meritorious They say such counsels may be seen Mat. 19.11 where they teach that the counsel of single life is not contained within the command and ver 21. where they say that to the young man a counsel was given not a command that he should sell his goods and give them to the poor and then follow Christ and 1 Cor. 7. where they say that the single life is counselled But

a shew of wisdome in will-worship and humility and neglecting of the body not in any honour to the satisfying of the flesh Such are those ceremonies brought in by Popery in Baptisme c. and their five Sacraments by them devised canonical houres beads and the Latine tongue in Prayer Fasts placed rather in choice of meats then in abstinence chiefly Lent fast the Vows also of Poverty Monkish obedience and Religious continency The Vow of Poverty is impious for whereas man by Gods command should eat his bread in the sweat of his face by such voluntary poverty this command is sleighted No better is the Vow of Obedience for by it man who is redeemed by the precious blood of Christ is made a slave to money and is drawn off from his lawfull calling As for the Vow of Continency it is rash for it is a rare gift and by this Vow many under pretence of chastitie are intangled in the snares of Satan The manner of Religious worship forbid by Gods Word is Idolatry and worship of Saints Idolatry is whereby an Idol is made kept and religiously worshipped There be two kindes of idolatry one is when that which is not God is accounted and worshipped for God and this is contrary to the first Precept the second kinde is when the true God indeed is worshipped but either in idols or in Saints Angels or dead men An Idol is an Image Picture or Statue made for Religious worship The RULES I. * A. R. An Idol differs from an image or similitude as the species from the genus though the Church hath appropriated the word Idol to the Heathen superstitious images so that every idol is an image but not every image an idol yet in truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and imago are the same for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the species or form and shape of a thing and this from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see whence comes the word idea which is the species of a thing in the minde or sense so imago is as much as imitago or eum ago an imitation representation or acting of any thing whence comes the word imaginatio which is all one with idea therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer is expressed by imago in Virg. as Aen. 2. not a major imago Aen. 4. Magna mei sub terras ibit imago and indeed these words imag● simulachrum umbra effigies are taken indifferently one for another in Latine Authors yet in scripture we finde a great difference for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or imago stands in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or umbra Heb. 10.1 the Law hath the shaddow of good things to come and not the ve y image of the things where image is taken for the reality and truth of the things but shadow for the appearance onely and shew Hence Christ is called the image of the Father not his shadow picture or idol Rupertus makes some difference between image and similitude or likenesse in saying that Christ is the image of the Father and the Holy Ghost his similitude because God saith Let us make man in our image after our likenesse Rupert l. 2. de Trinit c. 2. But this is a nicity For indeed the word image likewise there signifieth the same thing the one word being used to explain the other An Idol differs from an image or similitude as the species from the genus The Papists in this erre doubly 1. They will have an Idol and image or similitude to be the same their reason is this because simulachrum in Latine is say they derived à simulando but it should be rather à similando from likenesse but an Idol is not the same that an image for man is Gods image which Tertullian cals Simulachrum but he is not Gods Idol in vain doe they alledge the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which say they the Latine translates simulachrum alwayes for even in the Latine Bible we have testimonies to the contrary Exod. 34.15 Levit. 26. v. 30. Act. 17.73 Secondly they say that images are of things existent but idols of things not existent but we know that the Gentiles had idols not onely of things feigned but also of things truly existing nor will Pauls phrase help them 1 Cor. 8.4 We know that an Idol is nothing in the world for this is not spoken with reference to the object which is represented by the idol but in respect of the vertue and efficacy of idols which indeed is none II. The three degrees of Idolatry are the making the keeping and worshipping of them III. The making of an Idol is when an Image is made for religious ends IV. But every making of an Image is not idolatrous for such may be made for memory delight or other civil ends V. The Cherubims Brazen Serpent and such like were made by Gods appointment not for religious worship but to be types of Christ In vain therefore do Papists defend their idols under such pretences For 1. God commanded the making of them He forbids the making of these 2. No religious worship must be given to them therefore as soon as the brazen Serpent began to be worshipped it was broken in peeces 2 King 18.4 But these are religiously adored 3. Whereas all types by Christs coming are abolished such can have no place in the New-Testament VI. The Images of Christ of Angels of Mary and of the Saints made by Papists are doubtlesse Idols The reason is because they are made for religious worship The Papists deny these to be idols 1. Because they are not images of things not existent 2. Because they are not acknowledged for Gods 3. Because a humane face and wings are ascribed to Angels 4. Because the Saints were truly men 5. Because these are Lay-mens books Answ In the first and second Argumens there is no consequence because in both an Image is falsly defined for not only is that an Idol which is a thing not existent or which is acknowledged for God seeing the Gentiles had Idols of things which were truly existent and they put difference between the Idols and the things themselves 2 The Antecedent in both is false if simply understood For it is certain that the Papists make images of them that never were as of Saint George Christopher and such like it is also certain that many do take these Idols for Gods seeing they bestow both divine vertue and divine honour on them In the third also there is no consequence from those lively images which God did exhibit in Visions to dumbe images In the fourth this only followes that the images of the Saints may be made so they be not made for Religious worship In the fifth the consequence is false for what kind of books these are may be seen in Jer. 10.14 15. Hab. 2.18 19. Where Idols are called the teachers of lying and vanity VII To make the Image of the Trinity is