Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	authority_n	bishop_n	presbyter_n	4,945	5	9.8142	5	true

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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

either ordinary or extraordinary the ordinary is publike or private the publique is ecclesiastical or politique the ecclesiastical is that which handleth spiritual things This is either proper to publique persons in the Church or common to the whole Congregation The proper is that which is executed by any Minister of the Church according to his calling The Ministers are they to whom God hath committed the charge of his flock The RULES I. No man can have the charge of a Church but he that is lawfully called II. No man is to be forced to undertake the Ministery III. Ministers are not to be debarred from Marriage 1. Cor. 9.5 Have not we power to lead about a wife a Sister as well as the rest of the Apostles and brethren of the Lord and Cephas 1 Tim. 3.2 A Bishop must be without reproofe the Husband of one Wife and v. 4. One that ruleth well his own house having his children in subjection with all gravity Ministers are either ordinary or extraordinary They were extraordinary whom God raised upon extraordinary occasions either to establish a new government in the Church or e se to repaire the old government when it was decayed Such were the Prophets in the Old-Testament But in the New John Baptist Christ the Apostles Prophets that is such as were furnished with the gift of interpreting Scripture Evangelists that were the companions of the Apostles and supplyed their roomes in their absence Pastors to rule and teach the Churrh and Doctors for the Schools Eph. 4.11 The RULES I. The marks of extraordinary Ministers were extraordinary gifts II. Such were the gifts of Prophesie Tongues and Miracles III. These extraordinary gifts continued so long as it pleased God and the Churches necessitie required them which being taken away the ordinary Ministery succeeded Ordinary Ministers are they who be furnished with ordinary gifts and an ordinary calling And these are Pastors Doctors Presbyters and Deacons The Pastors are they who are set over a particular flock to teach them to administer the Sacraments to them and to watch over them The RULES I. The name of Bishop belongs to all Pastors 1 Tim. 3.1 II. Although this custome prevailed in the Church that he who had the charge of the Diocesse of particular Churches was named Bishop yet the name of Universal Bishop belongs to none There are Doctors who in the Schooles teach Youth the grounds of Truth which they may afterward professe in the Churches The RULE Pastors differ from Doctors in this That they have the charge of the Church these of the Schools They are to move the affections these to informe the understanding of their auditors Presbyters are godly and grave men joyned to assist the Pastors in such things as are fit for the good order of the Church in visiting of the sick in observing disordered livers and such like Deacons and Diaconesses of old were they who had the charge to gather and distribute the Church-goods Act. 6.1 c. 1 Tim. 3.1 c. The RULES I. The collection and distribution of Church-goods is of Divine right This appears by the Oeconomie of the Old Testament for by the command of God Tithes were gathered for the Priests Levites and poor In the New-Testament Christ refused not the money that was offered by godly rich persons Luke 8.3 out of which he sustained his Disciples and friends and the poor also Job 13.19 In the Apostles time the Deacons had charge of the Church-goods Act. 6.1 c. II. As we reprove the covetousness of the Romish Church supported with horrible superstition and idolatry in the gathering of Tithes and other Church-duties as likewise their profuse wasting thereof upon their pomp and luxury so among Protestants they grievously offend God and the Church who unfaithfully dispense these goods Thus of the proper administration the common consisteth in the calling of Ministers in the well ordering of the Church in judging of Doctrine and controversies and in the use of the Keyes The calling of the Ministers is the choosing of fit men for the Church into the Ministery after tryal had of their life and doctrine and an introduction of them by some solenm Rite into the possession of their Office The RULES I. The chief efficient cause of this vocation is God who inwardly calls Ministers and furnisheth them with his gifts but the ministerial cause is the whole Church or at least the representative consisting of Pastors and Presbyters or other Church-men and not the Bishop or Pastor alone For the Apostles never challenged to themselves alone the right of Election Act. 1.23 and 6.5 and 14.13 II. Three things are required to a lawfull calling triall election and confirmation III. Triall is both of life and doctrine and the life must be first tried before doctrine for he is not to be admitted to the triall of Doctrine whose conditions are not to be endured IV. The manner of Election is this After the pouring out of fervent prayers to God the persons being named out of whose number one is to be chosen either by the vocall suffrages of all or of the greatest part or else by holding up of hands that one is elected V. Confirmation is the introduction of the parties elected in which publike prayers being premised he is recommended to the Church and his calling is confirmed by imposition of hands VI. The Pontificians falsly say that this is an unlawful calling which is done by the Presbyters without the Bishop For Bishops have not by Divine right greater power and authority VII The Reformed Church hath ratified the calling of them who in our fore-fathers time reformed the Church not as if it proceeded from Popery as a bunch or swelling of the Church but as principally they were called by God and furnished with gifts They object that such men were called under Popery but that their vocation is expired since they fell off We answer that they are falsly accused of falling off for they have not fallen off from the Gospel to the preaching of which they were called even in Popery but from the corruption of the Gospel neither have they cause to cry out that they were called to preach the doctrine of the Romish Church for whereas they comprehend their doctrine under the title of the Gospel the Minister who observeth that in very truth it is far from the Gospel he by the right of his calling might contradict the same Although then they have revolted from the Romish Church yet they have not revolted from their calling VIII Neither can they produce any thing whereby they may infringe the calling of our Ministers performed according to the former Rules above handled For 1. When they ask by what right we teach We answer the same that Christ did to those that asked the same question Mat. 21.14 The Baptism of John whence is it from heaven or from men Even so we say the doctrine of our Ancestors which is preached among us at this day whence is

to know the end and media of Divinity and out of which all the precepts of Divinity are concluded But there is another principle of Divinity which is called principium essendi and that is God principle of Divinity then the written Word of God VI. It is an unquestionable Principle amongst Christians that the holy Scripture is both of a divine original and authority VII It is then a question ill beseeming a Christian to demand whether the Scripture or holy Bible be Gods word or not For as in the Schools there is no disputing with him who denies Principles so we account him unworthy to be heard who will deny this principle of Christian religion VIII Among Christians it is lawfull to ask By what testimony do we know that the Scriptures are by divine inspiration So we ask not for this end to seduce others or to cavil but onely to be instructed IX Now this testimony is twofold the one principal the other ministerial The principal testimony is that of the Holy Spirit outwardly in the Scripture it self inwardly in the minds and hearts of the faithful being illuminate by him speaking and perswading the divinity of the Scriptures But the ministerial testimony is the testimony of the Church Outwardly in the Scriptures themselvs the Holy Ghost when he speaks of the divine original and authority of the Word useth these phrases The word of the Lord. Thus saith the Lord. Jesus said All Scripture is by divine inspiration 2 Tim. 3.16 Holy men of God spake as they were moved by the Holy Ghost But inwardly in the hearts of the faithful he perswades the divinity of Scriptures so far forth as he openeth the eyes and illuminates the mind of him that reads the Scriptures with prayer and humility that he makes him see the wonders of God and causeth him to acknowledge the voice of Gods Spirit sounding in the Word The Romanists urge the Churches authority alone which they have in such high esteem that they will have the whole authority of Scriptures to have its dependence from the Church and for this onely cause they will have it to be Gods word because the Church is the witnesse of it But this is not to make the Church a witnesse of the Scriptures divinity but to make her self capable of divinity But we will prove by these ensuing arguments that the testimony of Gods Spirit alone is it which firmly assures us of the Scriptures divinity 1. His testimony concerning the Scriptures is most firm by whose inspiration the Scripture was written For every one knows his own hand best and is best acquainted with his own stile But the Scripture was written by the inspiration of the Holy Ghost 2 Tim. 3.16 2 Pet. 1 20 21. Ergo c. 2. He that together with the Scripture is promised in a most neer conjunction to the faithful his testimony of the Scripture is most firm But the Holy Ghost is promised to the faithful in a most neer conjunction with the Scripture Esa 59.21 My Spirit which is in thee and my words which I have put in thy mouth shall not depart from thy mouth 3. Without whose illumination the wonders of the Scripture are not seen his testimony alone of the Scripture is most firm But without the illumination of the Holy Ghost no man sees the wonders of the Scripture Psal 119.18 Open my eyes that I may see the wonders of thy law Ergo c. 4. Whose office it is to lead us into all truth he it is that witnesseth this truth to wit that the Scripture is Gods word But it is the office of the Holy Ghost to lead us into all truth Joh. 16.13 Ergo c. Now as for the Churches testimony although it is to be received as from Gods minister yet it is false that the Scriptures authority depends on it For what can be more absurd then to make the words of the Master to receive their authority from the Servant or the Fathers letters to receive credit from the Foot-post or the Princes mandates from the Printer or that the Rule should have its dependence upon the thing ruled We know that the oracles of God are committed to the Church and that she is the pillar and ground of truth 1 Tim. 3.15 But as it is foolish to tell us that the candle receives its light from the candlestick that supports it so it is riliculous to ascribe the Scriptures authority to the Church The Churches testimony may be prevalent with those who as yet know not the Scriptures and have not received that sincere milk of the word nor by it are grown up 1 Pet. 2.2 But in those who have tasted the sweetnesse of divine oracles the testimony of Scriptures and of the Holy Ghost is most firm and effectual For as he who tasteth hony himself hath a more sure knowledge of its sweetnesse then he that believeth another speaking and witnessing of it even so he knoweth more assuredly the Scriptures to be Gods word who hath tasted its sweetnesse then he who gives credit to the Church witnessing this sweetnesse The Samaritans at first believed the woman when she spake of Christ but after they heard Christ himself they say to the woman Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the world Joh. 4.42 Even so he that having begged the assistance of Gods Spirit reads the Scriptures again and again at length saith Now I believe no longer for the Churches testimony that the Scriptures are divine but because I have read them my self and in reading have stamped this Syllogism in my minde 1. That Scripture which every where brings in God himself speaking 2. Which is written by those men who being furnished with the gift of prophesying and miracles from God extraordinarily do with such faithfulness record all things that in rehearsing of sins and infirmities they neither spare themselvs nor friends 3. Which records not onely Truths and all things agreeing with right reason but Divine matters also and such as transcend all reason 4. After a Divine manner and in a wonderful harmony of circumstances in the same things rehearsed by different Writers 5. To the glory of God alone and our Salvation 6. With admirable efficacie both in moving the hearts and corroborating them against most exquisite tortures 7. In the miraculous preservation of it against Diabolical and Tyrannical fury That Scripture I say which thus delivereth these things is doubtless Divine both in its Original and in its Authority But such is the holy Scripture Therefore it is Divine both in its Original and in its Authority That I may then contract the matter in brief the Testimony of the Church is first in respect of the time but that of the holy Ghosts is first in regard of Nature and efficacy We believe the Church but not for the Church but we believe the Holy Ghost for himself The Churches

considered by which the Church is undoubtedly made visible now it appears that these are the notes of the Church out of these testimonies Matt. 28.19 20. Go and teach all nations baptizing them in the Name of the Father of the Son and of the H. Ghost teaching them to observe all things which I have commanded you Act. 2.42 And they continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayers Some adjoyn Ecclesiastical discipline but this is contained under the two former for this discipline is required of both XXVII These notes belong to all Churches alike so farre as concerneth the fundamentals of Religion but in respect of accidentals they are in some Churches more in some lesse XXVIII Therefore we are not presently to doubt of the truth of any particular Church because of every error or abuse For there is not so much purity expected as not to erre in any one Article or in the administration of the Sacraments so that there be not a falling off from the hinge of salvation to wit from the two Tables of the Law and Faith in Christ 1 Cor. 3.11 12. For no man can lay any other foundation besides that is laid which is Iesus Christ Now if any build upon this foundation gold silver precious stones wood hay stubble every mans worke shall be made manifest for the day shall declare it because it shall be revealed by fire and the fire shall try every mans worke of what sort it is if any mans worke abide which he hath built thereupon he shall receive a reward if any mans worke shall be burned he shall suffer losse but he himselfe shall be saved yet so as by fire XXIX Of the fifteen Notes of the Church rehearsed by Bellarmine some are true and agree with ours from which notwithstanding the Church of Rome is afar off but others are either strangers to the visible Church or they are the Notes rather of the false then of the true Church or they are not convertible with the Church for they neither belong to her alone nor alwayes 1. His first Note is the name Church and Christians But the imposing of names is a matter rather of fact then of right therefore an argument taken from the name is of no force without the thing answer to the name Rev. 3.1 Thou art said to live but thou art dead 2. Antiquity but this belongs not to the Church alone nor alwayes Not alone because the World the Heaven the Elements have antiquity yet are not the Church Not alwayes because the Church hath not been alwayes ancient there was a time when she was new true Antiquity is the first principle of things which as it is first so it is most true therefore in general the Churches antiquity is to be reckoned from Paradise in particular the Apostolical Church from the preaching of Christ and his Apostles But the Church of Rome as it is at this day arose long after the Apostles times 3. A constant duration without interruption This indeed is the property of the visible Catholike Church but depending on Gods promises it doth more appear to Faith then to sense and as that is not true antiquity which depends not from the first principle so there can be no duration which hath not its original from the same 4. Amplitude and multitude of Believers this belongs not alwayes to the Church as we may see in that Church that was in the time of our first Parents Noah Abraham c. Yea this note is not natural to the Church for there is still the greater number amongst the wicked Mat. 7.13 Enter in at the narrow gate Luke 12.32 Feare not little flock 5. The succession of Bishops But this also neither is the Churches Note alone nor alwayes Not alwayes for as it was not in the beginning of the Church so it will cease towards the end not alone for in the false Church there is found a succession of Bishops whence we must look rather on the succession of Doctrine then of persons and the persons are to be judged by their Doctrine not this by the persons They have not Peters inheritance who have not Peters Faith saith Ambrose 6. An agreement in Doctrine with the ancient Church This indeed is a true Note but it is the same with ours to wit the purity of the Word and Sacraments as it was in the time of the Apostolical Church from which the Roman hath fallen 7. The union of the members with their head the Pope and among themselves The first limb of this Note belongs to the false and Apostatical not to the Apostolical Church that Church is she that worships the Beast Rev. 13.12 The latter cannot be a tributed to the Church alone for there is union also among Divels Matt. 12.8 The 8. is holinesse of Doctrine which is the same with the sixth 9. The ninth is efficacie of Doctrine this also answers the sixth and our Notes too but it agrees no wayes to the Roman Church 10. Holinesse of life in the first authors and planters of Religion Now this Holinesse is either inward or outward if inward 't is not a mark of the visible Church He is a true Jew that is so in secret Rom. 2.29 God knoweth who are his 2 Tim. 2.19 if outward it is false for Satan can transform himself into an Angel of light 2 Cor. 11.14 Therefore the Church is to be judged by her doctrine not by the life of her Doctors Mat. 23.2 Whatsoever they bid you observe that observe and do but do you not after their works 11. The glory of Miracles 12. The light of Prophesie But the gifts of Miracles and Prophesie were extraordinary given to confirm the Gospel which are now vanished since the Gospel hath been propagated wherefore the Apostles make no promises of other miracles and prophesie but they rather make this bragging of Miracles and prophesie a Note of the Antichristian Church 2 Thes 2.9 Rev. 13.13 And Christ himself saith that He will not know such Mat. 7.22.13 The thirteenth Note is the confession of adversaries as Hereticks Jewes c. But the authority of such testimonies is as great as the adversaries themselves are by whose accession nothing is added and by the want nothing diminished 14. The fourteenth is the unhappy end of those who have opposed the Church 15. The fifteenth is the happinesse of them who have defended her But this Note is so uncertain that it deserveth not the name of a Note for of such man knoweth not either love or hatred Eccl. 9.3 Yea it is rather a Note of the false Church for it is certain that for the most part the Churches condition in this life is wretched and sad Joh. 16.20 Verily verily I say unto you yee shall weep and lament but the world shall rejoyce CHAP. XXVI Of the outward Administration of the Church HItherto of the nature of the Church now followes its Administration which is

it Is it repugnant to the word of Christ and his Apostles or is it consonant If it be repugnant let them shew in what Articles If it be consonant they cannot reprove our vocation For where the true Doctrine hath place there the vocation is lawfull besides that calling which answers the example of the Apostles and primitive Church is lawful but that our calling is such cannot be denied The power of judging Doctrines is that whereby the Church enquires into mens Doctrine and cuts off the controversies that trouble her The RULES I. Every private man may and ought to judge of the Doctrine he professeth if it be consonant to Scripture or not Acts 17.11 the men of Berea daily searched the Scripture whether these things were so 1. Cor. 10.15 I speak as to those who understand judge you what I speak 1 Joh. 4.1 Beloved believe not every Spirit but ●●y the Spirits if they be of God II. This ought to be done also by the Presbytery or Assembly when any great controversie ariseth III. As the holy Spirit is the chief Judge of controversies so the Scipture which is the voice of the holy Spirit is the rule by which the straight is known from the crooked The power which concerneth the well ordering of the Church is that which determines what things ought to be done decently in the Church The RULES I. The object of this power are the outward circumstances of Divine Worship to wit time place and such like which in themselves be indifferent II. If in these any inconvenience is found the Church may lawfully abrogate the old Ceremonies and substitute such as are more convenient III. Yet the canons and customs of the Church must not equal the Scripture canons The power of the Keyes is that which the Church useth for preservation of Discipline whereof are two parts to loose and to binde To binde is to denounce Gods wrath against impenitent sinners To loose is to pronounce remission of sins to repentant sinners both which have certain degrees The degrees of binding are 1. A severe exhortation and commination after private admonitions have been rejected this must be done by the Presbyterie a 2. A keeping off from the Lords Supper b 3. The greater excommunication by which the sinner is cast out of the Church yet not without hope of pardon and return if he repent c 4. Anathema or in the Syriac word Maran-atha when he is cast out without hope d a Mat. 18.15 16 17. If they brother shall trespass against thee go tell him his fault betweent thee and him alone if he shall hear thee then thou hast gained thy brother but if he will not hear thee then take with thee one or two more that in the mouth of one or two witnesses every word may be established and if he shall neglect to hear them tell it unto the church but if he neglect to hear the church c b Mat. 7.6 Give not that which is holy unto dogs nor cast your pearls before swine c 1 Cor. 5.5 Let such a man be delievered o●●● to Satan to the destruction of the flesh that the Spirit may be saved in the day of the Lord Jesus d 1 Cor. 16.22 If any man love not the Lord Jesus Chrrst let him be Anathema Maran-atha 1 Joh. 5.16 There is a sin unto death I do not say he shall pray for it In loosing the same degrees being observed the sinner is by the Church received again into favour So by the Apostles advice the excommunicated Corinthian is received again into grace 2 Cor. 2.7 8. The RULES I. Christ is the author and founder of this power Out of the testimonies above cited II. This power of the Keyes is in the whole Presbyterie not in the Bishop or Pastor alone The Pope falsly arrogates this power to himself For to say nothing of that right which he claims from Peter it is certain that the Keyes were not delivered to Peter alone Mat. 16.18 but the same right was imparted also to all the rest Mat. 18.18 Verily I say unto you whatsoever ye bind on earth c and Ioh. 20.23 Whose sins ye shall remit c. III. The object of this binding is the sinner who either was not amended by private admonition or whose scandal was greater then could be done away by private exhortation IV. The forme consisteth in the decent observation of degrees for when the first and second will prevail we should not make use of the third and very seldome of the fourth V. Popish Indulgences which are the fictitious treasure they brag of gathered by the Pope out of the merits of Christ of the blessed Virgin and of the Saints who suffered more as they teach then their sinnes deserved are far from the power of the Keyes Let the treasure of Christs blood suffice which cleanseth us from all sinne 1 Joh. 1.7 VI. Loosing consists not in those Satisfactions which they enjoin sinners By satisfaction here we understand not that which is given to the Church by a serious testimony of repentance and that publiquely when it is required but that which satisfieth for sin Besides their opinion is grounded on a false supposition that the punishment is reserved after the fault is remitted Of this we will speak in the doctrine of Justification hereafter VII The end of this power is the preservation of the Churches honour and the foreing of wicked men to repentance VIII The power of the Church and of the Magistrate differ in these 1. The object of this is any man but of that the members of the Church only without exception of the greatest personages 2. The object of this are the body and outward goods but of that the soule 3. This punisheth even penitents that receiveth penitents into favour IX Ministers and Presbyters should not divulge any secret offence revealed to them by him whose conscience is oppressed except the safety and peace of the Publique require it lest others be debarred of the Churches comfort Thus of the Church-government the Political is that whereby the Church also is governed by the Magistrate The RULES I. Magistrates are the Churches nursing-fathers as they are keepers of the two Tables of the Law as they preserve Churches and Schools and defend the Truth II. The Clergy is not exempted from the Magistrates subjection Rom. 13.1 Let every soul be subject to the higher powers The examples of Christ paying toll-mony Mat. 17.27 and of Paul appealing to Cesar Act. 25.11 witnesse this III. The Infidel-Magistrate must be obeyed in things that may be done with a safe conscience IV. We must pray for Magistrates that be infidels 1 Tim. 2.1 c. So much of the Publike Administration the Private is whereby each member of the Church is coupled with one another in the bond of love to the edifying of the whole Mystical body See Rom. 12.6 c. 1 Cor. 12.12 c. Eph. 2.20 4.1 c. Hitherto of the Ordinary Church-Government the

Extraordinary is when necessity requiring a Councel is gathered A Councel is a Meeting enjoyned by the Civil Magistrate or the common consent of the Church in which men endowed with the gifts of the Spirit and lawfully chosen for this purpose undertake the Churches cause and out of Gods word define it And this is either oecumenical and universal or else particular Particular is National or Provincial The RULES I. A Councel must be called by the Magistrate if he be Faithful If he be an Infidel either it is to be procured by Petition or if he be an open enemy to the Councel it must be held by the Churches common consent necessity so requiring it II. The Persons which should be present at the Councel are the Civil and Ecclesiastical Presidents so many Scribes and fit men chosen for this purpose Neither are private men to be altogether excluded who may be present at the handling of Doctrinal points but not in matters of Scandal which charity ought to cover III. The matter which is to be handled in the Councel or Synod are Church-businesses which are of weight and worthy of serious consideration IV. The form of the Councel consisteth in a religious and orderly disquisition of the truth V. It will be religious if after fervent prayers to God all things be tryed by Scripture as by an infallible rule VI. It will be orderly if every man be mindfull of his duty VII It is the part of the Civil President to gather the Councel to protect it being gathered to prohibit all violence and disorder to cause proclaim the Decrees lawfully made and to curb the refractory VIII The Ecclesiastick President is to propose the Question to moderate the Disputation by the advice of his Assistants to ask their Opinion and by Notaries to record the Decrees IX The rest of the Delegates are to propose their opinion calmly and roundly or to assent to him that spake before if his opinion was right X. The presidencie that the Pope claimes over Councels is far from this form who neither consulteth with Scripture nor asketh the opinion of his Assistants but obtrudes his Dictates to be confirmed by the Councel XI The form of the Councel of Jerusalem was far otherwise in which every man might lawfully utter his opinion Paul and Barnabas had as much freedom to speak as Peter and after their opinions had been canvassed to and fro James at length concludes Act. 15. v. 6.19 XII The end of Councels is peace and truth in the Church XIII As far as Councels agree with Scripture so great is their authority neither are they more exempted from erring then the Church her self What credit we are to give to Popish Councels may be seen both by the opposition of Councels one to another as likewise by their impious Decrees The Councels of Constance and Basil subjected the Pope to the Synod but that of Trent on the contrary extols the Pope above all Councels The second Councel of Nice impiously thrusts out the second Commandment and that of Constance sacrilegiously robs the people of the Cup in the Lords Supper CHAP. XXVII Of the False Church THus in two Chapters we have considered the Church in her self Now of the False Church which is opposite to her and her enemy The Churches enemies are either open or secret These are called in Rev. 20.8 Gog and Magog that is covered and uncovered Her open foes are Heathens Jewes and Mahumetans The Heathens are they who feign paint and worship false and fictitious Gods The Jews deny the Trinity and the coming of the Messiah and interpret carnally what is spoken of Christs kingdom in the Prophets spiritually The Mahumetans preferre their Mahumet to Christ and their Alcoran to the Scriptures which Alcoran that Impostor compiled by the help of a Nestorian Monk and an Arrian out of the sink of Gentilisme Judaisme Mahumetisme Arrianisme and other heresies The hid or counterfeit enemies are either false Christs or Antichrists False Christs are they who brag themselves to be Christ As Simon Magus Barcochab Moses Cretensis David Georgius and such like Antichrists are commonly all Heretiques but particularly and by way of excellencie that great Antichrist 1 Joh. 2.18 Little children now is the last time and at ye have heard that Antichrist would come even now many Antichrists are begun 1. c. 4. v. 3. Whatsoever spirit doth not confesse that Jesus Christ is come in the flesh he is not of God but this is that spirit of Antichrist of whom you have heard that he was to come and that he is now in the world Heretiques are they who maintain stubbornly against the plain light of truth any doctrine which overthrowes directly or by necessary consequence the fundamentals of Christian faith The RULES I. Not every Error makes an Heretick For either there is an error against the foundation as that of the Arrians and Marcionites of whom they denied the divinity of Christ these his humanity Or about the foundation so the Papists erre while they teach Transubstantiation which overthrows the truth of Christs humanity Or besides the foundation such errors are by Paul compared to hay wood c. 1 Cor. 3.12 II. An Heretick is made 1. by an errour in or about the foundation 2. by conviction 3. by contumacie III. Not every Schismatick is an Heretick He is a Schismatick who without hurting the foundation of Faith departs from some Ceremony of the Church out of ambition The great Antichrist is he who under the name of Christs Vicar persecutes him The RULES I. The name Antichrist belongs not to one person alone but to a whole state or order of men as it were in the same kingdom succeeding each other Even as the word of High-Priest He is not then opposite to Christ as one person is to another in respect of substance but he is opposite to him in respect of quality or office II. The Papists will have Antichrist to be one particular man a Jew of the Tribe of Dan the Jews Messiah and the restorer of their Religion who shall reign at Jerusalem three years and a half shall fight with Henoch and Eliah shall offer to ascend to Heaven from Mount Olivet but shall be destroyed by Christ III. But we out of Scripture describe Antichrist thus 1. That he is a man at one time one but in succession of time an order of men in the same state succeeding each other 2. Raised by Satan 3. A Christian in name onely 4. In very deed Christs enemie 5. Sitting in the Temple of God as God 6. Reigning in that great City which ruleth over the Kings of the earth 7. Seducing the Inhabitants of the earth with lying wonders 8. Setting a mark on his followers 9. Full of idolatry ambition avarice cruelty and impurity 10. Revealed in the last times 11. He shall be destroyed by the breath of Christs mouth and shall be overthrown by his own lovers and utterly abolished at Christs glorious coming If