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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09819	The substance of Christian religion soundly set forth in two bookes, by definitions and partitions, framed according to the rules of a naturall method, by Amandus Polanus professor of diuinitie. The first booke concerneth faith. The second concerneth good workes. The principall pointes whereof are contained in a short table hereunto annexed. Translated out of Latin into English by E.W.; Partitionum theologicarum, logica methodo institutarum. English	Polanus von Polansdorf, Amandus, 1561-1610.; Wilcocks, Elijahu, b. 1576 or 7.	1595 (1595)	STC 20083.7; ESTC S121514	121,376	286

the elect is this Come yee blessed of my father and possesse ye the kingdome prepared for you before the foūdations of the world were laid Matth. 25.34 Of the finall sentence pronounced to the elect there are two parts the one concerning the bringing of the elect of the possession of the eternall inheritance and blessednesse the other concerning their glorification Of the glorification of the elect The glorification of the elect is a worke of God whereby he shall with eternall glory adorne all the elect after the generall resurrection of the dead This glorification pertaineth both to the body and to the soule Of the glorification of the body The glorification pertaining to the bodie is in that it shall be made spirituall that is to say because it shall leade a spirituall life free and deliuered from all the spot of the flesh such a one as the spirits themselues do leade furthermore incorruptible immortall lastly conformable to the glorious body of Christ For the bodyes of the godly shall not only be immortall and incorruptible but also strong impassible glorious spirituall 1. Corinth 15. Augustine to Crescentius As the naturall body is not a soule but a body so wee ought not to call the spirituall body a spirit but a body It is of Paul called the spirituall body then not a spirite for the spirite hath not a bodie that is to say flesh bones Therfore the spirite and the spirituall body are not one And Paul doth not say that the substāce of the body shal be changed in the resurrection but the qualities of the body and substance for so he writeth to the Corinthians that this body which is subiect to corruption may put on an incorruptible nature the mortall may put on immortality But sayest thou it shall not haue a matter subiect to perishing Who denieth it Yet it shall not want a matter Hath not euen the heauē an impassible matter void of corruption You except but we shall be like the Angels then we shall not be Angels for our flesh must rise againe and we in the same as Iob sayth shall see God our Sauiour If our bodies shall be changed into spirites then man shall not rise againe because man consisteth of bodie and soule and the bodie cannot passe into the spirite for they do not agree in matter By Paul a spirituall body is opposed to a naturall body but vnderstande by a naturall body a changeable and weake bodie for our bodie ceaseth not to be a naturall body although it be made immortall and impassible for euen the heauen is a naturall body which yet cōsisteth of a nature not passible nor vanishing The glorification pertayning to the soule shal be an enlightening of the soule with the full knowledge of the mysteries of God and with an vnchangeable vprightnes of the will Thus farre concerning the finall sentence to be pronounced to the elect now concerning the finall sentence to be denounced against the reprobate The sentence to be denounced against the rebrobate is this Goe ye cursed into the euerlasting fire which is prepared for the deuill and his Angels Hitherto concerning the generall raysing vp of the dead and the last iudgement now concerning the manifestation of the glory of God to all eternitie The manifestation of the glory of God to all eternitie shal thē be after that Christ shal deliuer the kingdome to God his father and Christ himselfe shall also in respect of his humanitie subiect himselfe to God his father that God the father may be all in all thinges 1. Cor. 15.24.28 Eph. 2.7 Hitherto we haue layd open faith concerning God now concerning the Church The Church is a companie of men professing a certaine religion Religion is a forme of worshipping God Religion The Church is two fold true or false Of the true Church The true Church is a company of men professing the true religion The true religion is that whereby the true God is rightly worshipped And that is onely one And in that alone men shall be saued But the true Church is vniuersall or particular this latter is visible the other inuisible Of the vniuersall Church The vniuersal Church is an inuisible company of the elect only to eternal saluation Matth. 8.11 Ioh. 10.16 Gal. 4.26 And that is also called the kingdome of Christ or of God in the Lords prayer And it is said to be inuisible because the elect cannot be knowne by mās iudgement but they are known onely to God 2. Tim. 2.19 The Lord knoweth them that are his Notwithstanding euery man for his owne part may by certain and infallible signes be well assured that he is elected concerning himselfe indeede he may certainely know it but concerning others he is to hope onely in the Prophets it is called the kingdome of the Messias Also a Lot Ephes 1.11 The lot or inheritance of the Lord to which not onely the Priestes but also the vnlearned pertaine And that is called vniuersall 1 Because it is the generall company of the elect who altogether make one mistical body 2 Because all that beleeue in God and are to be saued must be in this company for without the church there is no saluation 3 Because it comprehēdeth the whole body of the doctrine of the Prophetes and Apostles 4 Because it is dispersed through the whole face of the earth Esa 2.2.3 And it is onely one Ephes 2.14.15.16.17 The head of the vniuersal Church is Christ Iesus alone 1. Cor. 12.27 Ephes 1.22 4.15 5.23 Col. 1.18 2.10 And he hath no neede of a Vicar nor of a ministeriall head But the body of the vniuersall Church is misticall Rom. 12.5 1. Cor. 10.17 12.27 Eph. 1.22.23 4.4.12.16 5.23 Col. 1.15.24 The members thereof are onely the elect 1. Ioh. 2.19 Ioh. 10.14.27.28 And these members are both of the Iewes and also of the Gentiles And both these members are eyther in heauen or on earth Eph. 1.10 They are in heauen who are already departed in the faith of Christ They are on earth who beleeue in Christ and yet liue Thus farre concerning the vniuersall Church now concerning the particular Of the particular Church The particular Church is a visible cōpany of men in any place whatsoeuer who heare the sincere word of God and rightly vse the Sacraments among whom are many euill hypocrites and vnbeleeuers mingled and so shall be to the last day Mat. 13.24.47 Now that it is the true Church of Christ the essētiall notes of the true church do shew The essentiall notes of the true Church are properties by which it may be vnfallibly knowen which particular company being any where gathered together is the true Church of God And these notes are two the sincere preaching of Gods word and the right vse of the Sacraments The sincere preaching of Gods word is that when according to the forme of wholesome words all things necessary to eternall saluation are

92.8 Infinitenesse is an essentiall propertie of God by which we vnderstand that the diuine essence can in no wise be cōprehēded in any boundes 1. Kin. 8.27 2. Chro. 2.6 and 6.18 It is also called his vnmeasurablenesse Vbiquitie is an essentiall property of God by which he is alwayes present euery where in all things Iere. 23.23.24 Psal 139.7.10 Esa 6.3 and 66.1 It is also called omnipresence Infinitnesse is the cause of vbiquitie For that that is euery where is therfore euery where because it is infinite Neither is neither can any thing be said to be euery where except it be infinit And this is proper to the Deitie alone that it be whole euery where in euery particular place Omnipotencie is an essentiall propertie of God by which he can bring to passe all things whatsoeuer he doth will now he doth will all those things which are agreable to his nature and word Luk. 1.37 and 18.27 Omniscience is an essentiall propertie of God by which he most perfectly knoweth euen in one moment all things euery where Hebr. 4.13 The meditation hereof hath a double vse one for our exhortation the other for our comfort It serueth vs for exhortation because it stirreth vs vp to the sincere feare of God that in euery place we may flie all filthinesse and sins seeing all things though neuer so secret are subiect to the eyes of God nothing can be hid frō thē seing also God will bring forth into the open light all secrets in due time It serueth vs for comfort because it doth strēgthē our minds in all miseries seeing God knoweth them they cānot be hid frō him Thus haue the simple attributes of God bene handled The compared follow The compared attributs of God are those titles which do belong properly to creatures but are by a metaphore or similitude attributed to God For the Scripture oftentimes doth speake of God according to mās capacitie Of them some are taken from man some from other creatures Those which are taken from man are said to be attributed to God by a humane passiō A humane passion is a metaphore Of a humane passion in God whereby those things which perteine to man are by a similitude attributed to God Of this sort are these the parts members senses affections and adioynts of man The soule which is a part of man is attributed to God Iere. 5.29 and 9.9 Amos. 6.8 Where by the soule is meāt the life of God that is to say the very essence of God it selfe And by the members of the body by the senses affectiōs adioynts which are attributed to God a power is meant to be in God performing for vs certaine actiōs by an incōprehensible maner whereof the works which men performe by the meanes of their members senses affections and adioyntes be as it were a certaine resemblance These members of the body are attributed to God the head the face the eye the apple of the eye the mouth the eare the nose the nostrels the hand the arme the right hand the finger the hart the wombe the feete By Gods head is meant God himself being such a one as to whose glory all things are to be referred which are subiect to him in Christ 1. Cor. 11.3 God is the head of Christ By face or countenance is meant sometime presence sometimes the fauour kindnesse or God Psal 114.7 and 27.8.9 and 31.17 Sometimes anger Psal 34.17 By the eyes is meant either the good will and fauor of God Psal 34.16 Or the prouidence of God or else this namely that God seeth all things By the apple of the eye is meant that which is most deare to God Deut. 32.10 Psal 17.8 Zach. 2.8 By the mouth is meant either the decree of Gods prouidēce Mat. 4.4 or else the cōmandement or reuealing of his word Iere. 9.12 By the eares is meant either readinesse and facilitie in hearing our prayers Psal 31.3 and 34.16 Or this that God heareth all things By the nose is meant the fierce wrath of God Ierem. 49.37 By the nostrels to which smelling is attributed is meant that acceptation by which he taketh sacrifices to be well pleasing and acceptable vnto him Genes 8.21 By the hand is meant power protection liberalitie workemanship and those things which are like these Iob. 10.8 Psal 31.6 8.7 By the arme is meant power strength and might Genes 49.24 Exod. 6.6 By the right hand is meant the power or rule of God As in the Creede of the Apostles By the finger is meant power mightie working Exod. 8.19 or else workemanship Exod. 31.18 By the hart is meant either the liuing essence of God for the hart is iudged to be the seate of life in a liuing creature Genes 6.6 or the decree of God because the holy Scripture doth appoint the hart to be the seate of the sense whose part is to think to determine Iere. 19.5 or the good pleasure of God as when Dauid is said to be a man according to Gods owne hart By the wombe is meant generation Psal 110.3 By the feete is meant strength or power Psal 110.1 or else the presence of God Hitherto of the members attributed to God in the Scripture now follow the senses By the senses attributed to God there is vnderstood the prouidēce of God Mat. 14.2 The senses which are attributed to God are either inward or outward Inward as memorie or remembrance Esa 49.16 1. Sam. 15.2 To which is opposed forgetfulnesse Esa 49.14 The outward senses attributed to God are sight Genes 1.4 Hearing Psal 5.2 and 6.8.9 Smelling Genes 8.21 And these are the senses which are attributed to God the affections follow Affections are attributed to God as loue grace or mercy anger furie hatred repēting The loue of God is that whereby he being moued doth bestow his gifts on his creatures Mal. 1.2.3 Iohn 2. Tit. 3.4 Ephes 2.4 Of the grace of God The grace or mercy of God is the fauour good will clemencie of God by which he giueth freely to his elect without any desert of theirs all good things both for body and soule especially eternall life Rom. 11.6.12.25 The schoolemen do make two sorts of the grace of God A grace making a man freely accepted another grace giuen freely The schoolemen for the most part do vnderstand by the grace which maketh a man freely acceptable the gifts qualities infused into the soule but more rightly it is taken for the fauour mercy of God which doth not consist in vs but in God himselfe Grace giuē freely is euery gift which doth proceede from the loue liberalitie of God and is bestowed vpon vs. Paule calleth it the gift by grace Rom. 5.15 Schoolemen call it an infused grace The good pleasure of God is that by which he suffereth all good things to please him Gene. 1. God saw all things that he had made and behold they were very good So workes done by faith please God The

inward or outward The outward calling is a calling which is done by the Ministers of Gods word And that is two fold effectuall or vneffectuall Mat. 22.2 The effectuall calling belongeth to the elect in whose harts the word preached doth abide The vneffectuall calling belongeth to the reprobate in whose harts the word of God either findeth no abode or else vanisheth away so that it is become to them the sauour of death and a matter of more grieuous condemnation Thus much concerning the outward calling now concerning the inward The calling that is inward is a calling which is wrought by the holy spirit by whō the father draweth vs and giueth vs to his sonne Iohn 6.37.44 and 17.11 Hitherto concerning our calling to Christ now concerning our calling to some office The calling to some office is the separating of a fit person to some office Rom. 1.1 Thus farre concerning our calling now concerning Gods couenant Gods couenant is a bargaine which God hath made with me● in which God promiseth to men some good requireth of them again that they performe those things which he commandeth And that couenant is either eternall or temporall The eternall couenant is a couenant in which God promiseth men eternall life And that is two fold the couenant of workes or the couenant of grace The couenant of workes is a bargaine of God made with men cōcerning eternall life to which is both a condition of perfect obedience adioyned to be performed by man also a threatning of eternall death if he shal not performe perfect obedience Gene. 2.17 The couenant with Moses is the couenant of workes The repetition of the couenant of workes is made by God Exod. 19.5 Deut. 5.2 1. King 8.21 Heb. 8.9 and that chiefly for foure causes 1. That God by all meanes might stirre vp men to performe obedience 2. That euery mouth might be stopped and all the world might be made subiect to the condemnation of God for not performing perfect obedience Rom. 3.19 3. That he might manifest mans sinne and naughtinesse Rom. 3.19.20 and 7.7.8.9.10.11 4. That he might thrust vs forward to seeke to be restored in the couenant of grace Gal. 3.22 and 5.23 Thus much concerning the couenant of workes now concerning the couenant of grace Of the couenāt of grace The couenant of grace is the reconciling of the elect with God by the death of the only mediatour Rom. 8.30 2. Cor. 5.17.18.19.20.21 Heb. 9.15 The mediatour That onely mediatour is our Lord Iesus Christ who onely doth reconcile vs to his father by his satisfaction and merit Gene. 3.15 and 11.35 Gal. 3.12.13.14 Gene. 15.18 17.2.10.11 Exod. 6.4 the Epistle to the Heb. Chap. 7.8.9 10. The couenant made with Abraham is the couenant of grace Actes 3.25 The couenant of grace is also called the Testament because this reconciliation was made and ratified by the death of the testatour Christ comming betweene Heb. 9.16.17 Christ purchased reconciliation between his heauenly father and vs by his death and there withall left it vnto vs no otherwise thē parents dying doe leaue their goods to their children And that perpetually is one and the selfe same if we consider the substance thereof as there is but one Church in all ages one true faith Religiō of Saints one God one mediatour Christ but one sacrifice for sins but one righteousnesse redēptiō of the world one manner for all the ages of the world to obtaine saluation namely by faith in Christ Heb. 13.8 Reuel 13.8 1. Tim. 2.5 Rom. 12. and 4.3 Ephes 1.10 Rom. 9.5 Col. 1.18 Ephe. 2.21 Actes 4.2 Mat. 11.27 Iohn 14.6 Luke 10.24 Iohn 8 56. Gene. 3.15 and 22.18 But by the circumstances it is called the old or new Testament It is called the old Testament or couenant because it was hid from the faithfull by diuers shadowes and figures before Christ was manifested in the flesh Gene. 12.7 Heb. 9.4.18 Exod. 24.8 It is called the new Testamēt or couenāt because it is clearely manifested to the faithfull by Christ himselfe shewed in the flesh Heb. 8 6. Therefore the faithfull in the old Testament had Christ as yet couered in a type or rather they looked for a true manifestation of him but we haue him manifested indeede They had figures we haue the thing it selfe they did reioyce in outward and ceremoniall things we triumph in spirituall and the things signified without types Ierem. 31.31 Matth. 26.28 1. Cor. 11.25 Heb. 8.9.10 and Chap. 9. and 10. Of the couenant of grace there be two parts the promise of grace the answering againe of a good conscience The former respecteth God the later respecteth the faithfull Heb. 8.10.11.12 Of the promise of grace The promise of grace is the first part of the couenant of grace by which God promiseth freely his benefites purchased by Christ vnto all those who beleeue in Christ The benefites purchased by Christ for vs and promised in the Gospell are these the giuing of the holy spirit the communion with Christ and our preseruation in this communion and the giuing of eternall life Of the giuing of the holy spirit The giuing of the holy spirite is a benefite of God by which he giueth vs his holy spirite who maketh vs partakers of Christ and of all his benefites Of the knowledge of the holy spirit there be two parts the first conc●rning the person of the holy spirite the second concerning his office If we consider his person he is true God equall with the father and the sonne Actes 5.3.4 Gene. 1.2 Math. 28.19 Mar 16 15. But the office of the holy spirite is this that by him the father and the sonne doe shew foorth their power and execute the decrees of their will in creating sustaining and mouing all things but chiefly in mouing the harts of those that heare Gods word and in sanctifying and quickning the elect with eternall saluation Thus farre concerning the giuing of the holy spirite now concerning our communion with Christ Of our communion with Christ Our communion with Christ is the benefit of God whilest he giueth to the beleeuers Christ himselfe and his merits that he might powerfully worke in them eternall life Iohn 3.16 Rom. 8.32 That is also called our ioyning vnion knitting together with Christ our ingrafting into Christ the eating of Christes flesh the drinking of Christes bloud the bringing of vs vnder one head ioyning into one body vnder one head to wit Christ Ephes 1.10 our washing in the bloud of Christ the quickning of vs the raysing of vs from the dead the placing of vs in heauen together with Christ Ephes 2.5.6 Now the communion of all Saintes with Christ is one and the selfe same that is to say onely spirituall There is not a bodily entrance and remayning of Christ within the bodies of the Saints neither doth Christ dwell spiritually in some and bodily in other some but in all beleeuers spiritually onely And that is