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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

commandement is this thou shalt no haue strange Gods before me In this commandement God forbiddeth to haue strange Gods before him A strange God is euery thing in which a man putteth his confidence besides the true God or that which a man doth feare or loue more then God or equally with God or to which he giueth diuine worship contrary to the expresse word of God To haue strange Gods is to put his confidence in any thing which is not the true God or to loue or feare that more then God or as well as God or to giue to it diuine worship contrary to the expresse word of God Not to haue strange Gods before God is to eschew all idolatry not onely in the sight of men but euen in the heart because God seeth all things The second commandement is this The 2. commandement thou shalt not make to thy self any grauen image neither shalt thou counterfeit any Image of those things which are in heauen aboue or in the earth beneath or in the waters vnder the earth thou shalt not bow downe to them nor worship them For I am the Lord thy God strong iealous reuenging the sinnes of the fathers vpon the children and that vnto the third and fourth generation of those that hate me and shewing mercy vnto thousandes of them that loue me and keepe my commandements In this commandement God forbiddeth both the framing of Images for Religions sake and also the worshipping of them And by Image is vnderstood by putting the part for the whole euen all the worship of God deuised by men Therefore Images are not to be borne withall in Churches which might be in steed of bookes to the ignorant people For neither doth it become vs to be more wise then God who will haue his Church to be taught not with dumbe Images but with the liuely preaching of his word Iere. 10.8 Haba 2.18.19 Luke 16.29 Neither is God to be otherwise worshipped thē he hath prescribed in his word Now there is a threatning and promise added to this commandement that it might driue vs the more powerfully from Idolatry as from an abhominable sinne In the threatning God nameth himselfe strong and iealous He calleth himselfe indeed strong that we might feare the power which he hath to reuenge He calleth himselfe iealous because he neuer without punishmēt suffereth his honour to be giuen to any other But in the threatning God doth threaten punishments both to the sinners themselues and also to their posterity God for two causes threateneth punishments to the posterity of sinners 1. That he might shew the greatnesse of sinne which draweth punishments not onely vpon them that commit them but vpon their posterity also if God should deale according to the straightnesse of his iustice 2. That at the least men fearing the punishment that shall light on their posterity they might abstaine from sinne That the posteritie be punished for the sinnes of the parents it is not against the iustice of God for such is the naughtinesse of our nature that except God regard vs in his singular mercy we should all of vs perseuere in the sinnes of our parents Thus farre concerning the threatening In the promise ioyned to this commandement God promiseth that he will blesse euen the posterity of the godly There are two causes leading him to this 1. That he might expresse the greatnesse of his mercy toward the godly whereby he doth blesse not onely them but their porterity also 2. That happynesse being promised to our posterity he might sturre vs vp more earnestly to godlinesse And he saith that he will blesse to the thousandth generation punish at the least to the fourth that he might testifie that he is not delighted with the destruction but with the saluation of men that he doth not punish but for the manifestation of his iustice Hitherto concerning the second commandement now concerning the third The third cōmandement is this The 3. commandement thou shalt not vse the name of the Lord thy God rashly For the Lord thy God will not let him go vnpunished who taketh his name in vaine In this commandement God forbiddeth the vaine vse of his name and establisheth that prohibition with a grieuous punishmēt The vaine vsing of Gods name is when any false or reprochfull thing is spoken of God or when a man by lightnesse or vngodlinesse doth falsly or rashly sweare by God or when one doth bitterly curse others by custome or desire of reuengement The establishment of this commandement containeth a threatning of punishmēt that God might shew that the profanation of his name is to be accounted amongst most grieuous sinnes The 4. commandement The fourth commandement is this Remember that thou keepe holy the Sabaoth day Six dayes shalt thou labour and doe all that thou hast to doe But the seuenth day is the Sabaoth of the Lord thy God in it thou shalt doe no manner of worke thou nor thy sonne nor thy daughter thy manseruant nor thy maidseruant the cattell nor the stranger that is within thy gates For in six dayes the Lord made heauen and earth the sea and all that in them is and rested the seuenth day wherefore the Lord blessed the Sabaoth day and hallowed it The sanctification of the Sabaoth day is the appointing of an holy day to the publike worship of God or else it is to bestow a day in holy workes and exercises There are foure parts of the sanctification of the Sabaoth the handling of Gods word the vsing of the Sacraments publicke calling on God by prayer and the exercising of the workes of mercy God for two causes would haue a certaine time appointed for the ministery of the Church 1. For our weaknesse who otherwise do seldome wholy giue our selues to the meditation of heauenly things 2. That rest from labour might be giuen to those who are vnder other mens authoritie Now we are not bound to the seuenth day for Christ by his comming hath abolished the ceremonies of Moses Hitherto concerning the first table of the ten commandements The second followeth The second table of the ten commandements The second table of the ten commandements consisteth of sixe commandements concerning our duties or loue towardes our neighbours And those commandements are in order the fift the sixt the seuenth the eight the ninth and the tenth The 5. commandement The fift commandement is this Honour thy father and thy mother that thy dayes may be prolonged in the land which the Lord thy God shall giue thee Of this commandement there are two partes In the first part God commandeth the performance of honour due to our parents By the name of parents are vnderstood not onely those who begat vs but euen all superiours who are ouer vs or who are set ouer vs by God to gouerne vs. Now of the honour due to our superiours there are fiue partes reuerence loue obedience in all things not forbiddē by God thankefulnesse

that we set before our eyes God alwayes beholding all our workes Secondly that we acknowledge and reuerence him as the witnesse and reuenger of all our thoughts words and workes Thirdly that there be nothing which we feare more then to offende God being so louing a father and to stirre vp his anger and iudgement against vs. Against this feare of God is opposed both a causelesse feare and the seruile or slauish feare of God also security or carelesnes the two former as disperate or disagreeing the other as contrary A causeles feare is to feare where no feare is Psal 14. This is an hypocriticall feare as is that also of the Papists who feare the wrath of God when they breake foolish traditions as when they will not eate flesh on daies forbidden by the Bishop of Rome and doe not feare the anger of God when they doe stiffely and stubburnly defend Idolatry do persecute godly men and innocentes with sword and fire The seruile feare of God is the feare of Gods wrath and deuine iudgement against sin by which the vngodly are so smitten that they flee from God and chafe against him And that is in the wicked as in Cain Saul Iudas Iscariot of which feare mentiō is made 1. Iohn 4.18 Securitie is to liue without care and without the feare of Gods anger Of securitie and of his diuine iudgement against sin Pro. 28.14 Matt. 12.44 Securitie is two fold either in the vngodly or in the godly Securitie in the vngodly or if you wil call it Epicureall giant-like contempt of God is an amazednes or benummednes altogether neglecting the wrath and iudgment of God Securitie in the godly is a cold languishing feare of God thē especially appearing in them when they be in prosperitie So much concerning the feare of God now concerning subiection vnto God Subiection vnto God is that by which we submit our selues to God as to our Lord to performe to him the obedience of the Law The obedience of the law is a perfect conformitie of al thoughts motions and actions inward and outward to the law of God Hitherto concerning the adioynts of good workes as they respect God The adioynts of good workes in respect of men are two fold either as concerning our selues or our neighbour In respect of our selues there are required chearefulnes conscience cōstancy wisdom Chearefulnesse is that by which any man of his owne accord freely and willingly doth with ioy obey the lawe of God Psal 40.9 110.3 Col. 3.23 To it is opposed rashnes cōpulsion the former as disagreeing the other as contrary Rashnes is an inconsiderate forwardnes or wilfulnes of doing something vnder the pretext of obeying God whē as yet a man knoweth not whether that which he doth or will doe be commanded by God And of this sort is that rage that is in Idolaters who are ready to exercise cōmit Idolatry and to do euery thing cōmanded by their sacrificing Priests Compulsion is that wherby a mā being cōpelled doth obey either for feare of punishmēt or for shame before others therfore also such an obedience is displeasing vnto God Conscience is that sparke of right reason which remaineth in mā as yet vndefaced is that bewrayer iudge of good euil deeds It is a bridle before sin sometime to stay the rage of it and a scourage after sin committed to afflict the heart or mind Constancy is a perpetuall will and study to obey Gods law Of constancy or else it is a stable and perpetual abiding in the obedience of Gods law Eph. 4.14.15 Dan. 1.8 Or else Constancy is a perpetuall will to do good workes To this there is opposed stubburnnes inconstancy the one as disparat or disagreeing the other as contrary Stubburnnes is an abiding or perseuering in euill as in vngodly opinions superstitions and wickednes contrary to conscience Inconstancy is a rash changing of the mind or will from good to euill 2. Chron. 24.21 Ierem 26.8.16 Wisedome is that by which wee obserue comelinesse in euery action Eph. 5.15.16.17 that is to say by which we obserue what we are to doe how in what place at what time before whom that all things may be done in a conuenient place time and manner Of wisedome Of wisedom there are two parts a perceiuing or foresight vprightnesse of choice A perceiuing or foresight is a carefull and diligent considering what is comely in euery action It is otherwise called circumspection The vprightnes of choise is that by which we doe will choose that which we perceiue to be meete Psal 119.173 Therefore by wisedome counsels and deliberations are directed in the choise of honest and profitable things and al actions so caried that conueniencie of place time and persons and of other circumstances is obserued So Paul willeth that our seruing of God be according to reason Rom. 12.1 So the same Paul doth commaund vs to obserue oportunitie in the exercise of vertues Rom. 13.11 Singular wisdome is required in the choise of euill things Of two euils the lesse euill is to be chosen But this rule is to be vnderstood of the euill of the punishment which is contrary to profitable goodnesse and not of the euill of the offence contrary to honest goodnesse For if God forbid both euils neither of them is to be done Therefore in euils of offence or sinne there must be no choise that is to say the euils of offence sin it selfe must at no hand be chosen but all euils are to be shunned a like In euils of punishmēt there may be choise as if one being taken in warre or falling into the hands of a theefe might chuse whether he will redeeme himselfe with money or whether he will loose his life it is better to loose his money then his life So 2. Sam. 24 12. To Dauid when hee had sinned by numbring the people the Lord offereth a choise of three fold punishment of which he should chuse one which he would namely either seuen yeares famine through the whole kingdome or warre in which hee should flee three moneths before his enemies pursuing him or three daies pestilence Consider now saith the Prophet Gad and looke what I shall answere to him that sent mee Therefore saith Dauid to God I am distressed aboue measure but it is better to fall into the hand of the Lord because his mercies are many then into the hands of men Of the euils wherof euen for the profession of true religiō choise is offered to one that is altogether innocent no choise ought to bee made but we must wait what God wil patiently beare what soeuer the tyrant hath decreed least if thou chuse willingly punishmēt death thou wrap thy selfe in suspition of hauing committed some wickednes dost giue occasiō to spread slanders of thy fame to the posterity for otherwise thou wouldst not willingly haue chosen punishment if thou hadst not binguiltie to thyself

THE SVBSTANCE OF CHRISTIAN RELIGION SOVNDLY 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. This is life eternall that they know thee to be the onely verie God and him whom thou hast sent Iesus Christ Ioh. 17.3 Whatsoeuer I command you take heede that you do it Thou shalt put nothing therto nor take any thing therfrō Deu. 12.32 LABORE ET CONSTANTIA Imprinted at London by R. F. for Iohn Oxenbridge dwelling in Paules churchyard at the signe of the Parrot 1595. TO THE RIGHT HONORABLE AND HIS VERIE GOOD LORD THE LORD Edward Earle of Bedford and to the right honorable also and vertuous Ladie the Ladie Lucie his wife E. W. wisheth all growth of goodnesse in this life and in the end euerlasting blessednesse through Christ MAy it please your HH to vnderstand that hauing by my fathers appointmēt for exercise sake according to my poore skill translated out of Latin into English this worthy worke following and God hauing besides prepared a way when I did neither thinke nor know of it to bring it to light sight of men by putting it into Print I bethought my selfe as well as my want of yeares discretion would suffer me of some worthy persons patrōs to whom I might dedicate these my simple labours Amōgst many none came more oftē more iustly into my remēbrance thā your HH whose affectiō in the Lord to my father and some measure of Christian care for me in the world haue made me bold euen as it were to presume to dedicate these simple fruits of my first trauailes vnto you What reasons I haue besides those alledged to lead me thereto I shall not need largely to lay out Your HH zeale to Religion your fauours to me as also some declaration of all dutifull thankefulnesse from my selfe towards you for the same haue greatly prouoked me In whō though there be nothing as in regard of my selfe and paines taken herein that may commend it yet as in respect of the worke it selfe sure I am not by mine owne iudgement I protest for how weake and childish that is I very well know but by the sentence of sundry very learned men both for the soundnesse and sufficiencie of the things therein contained as also for the methodicall maner of handling the same there will be found much that may well beseeme your HH profession and place And so earnestly praying the good acceptation of that which is done that vnder your HH patronage it may be the better receiued amongst men and humbly beseeching the continuance of your HH fauours that so I may the better proceede in godlinesse and learning whereunto my parents though not able indeede of themselues to maintaine me therein haue vnfainedly dedicated me I my self haue willingly vowed my selfe and hartily crauing pardon for my boldnesse scapes this or any other way cōmitted I humbly end At Londō the first of this Ianuarie 1595. Your HH humble and dutifull as he is much bound Elijahu Wilcocks The titles of the common places handled in these Partitions 1 Of the word of God pag. 1.179 2 Of God pag. 2. 3 Of the attributes of God pag. 2. 4 Of the persons of the Deitie or of the holie Trinitie pag. 12. 5 Of the workes of God pag. 14. 6 Of the decree of God where also of the decree of Predestination pag. 16.17 7 Of Creatiō where of the image of God pag. 18.19 8 Of good and euill Angels pag. 20.21 9 Of man his state and free will pag. 21.22.23 10 Of the prouidence of God pag. 28. 11 Of good pag. 28. 12 Of euill pag. 29. 13 Of sinne pag. 29. and those that follow 14 Of the action of God pag. 36. 15 Of the instruments of God pag. 36. 16 Of Gods permission or sufferance pag. 40. 17 Of the conseruation of things pag. 42. 18 Of Predestination pag. 44. 19 Of the naturall manifestation of God where concerning the law of nature pag. 45. 20 Of afflictions the crosse pag. 46. and those that follow 21 Of Gods secret mouing of the wills pag. 49. 22 Of Gods gouerning of all humane actiōs pag. 50. 23 Of the supernaturall manifestation of Gods will pag. 51. 24 Of the law of God whereof the decalogue or 10. Cōmandemēts 52. those that follow 25 Of the ceremoniall and iudiciall law of God pag. 63 26 Of the Gospell pag. 63. 27 Of Christ of his person of his double state incarnation conception by the holy spirit of his personall vnion of the maiestie of the humane nature of Christ of the cōmunicating of the Idioms or properties of his birth obediēce suffering death burying descēsion to hell exaltation resurrection from the dead ascension into heauen sitting at the right of God his father pag. 64. and following 28 Of the office of Christ or of the office of the Mediatour pag. 78. and following 29 Of the foretelling of things to come pag. 82. 30 Of Gods promises pag. 84. 31 Of Gods threatnings pag. 86. 32 Of Gods calling pag. 87. 33 Of the couenant of God pag. 89. 34 Of the benefits purchased to vs by Christ pag. 89 35 Of the cōmuniō or fellowship with Christ pag. 91. 36 Of iustification where of forgiuenesse of sinnes pag. 93. 37 Of regeneration or sanctification where of repentance pag. 94. 38 Of adoption pag. 100. 39 Of the libertie of the sonnes of God where of Christian libertie and of things indifferent pag. 102. and those that follow 40 Of comfort vnder the crosse in death pag. 105 and so forward 41 Of diuine signes where of miracles and the Sacraments pag. 114. 115. and so forward 42 Of Baptisme pag. 132. 43 Of the Supper of the Lord. pag. 136. c. 44 Of the workes of God after this life where of the generall resurrectiō the last iudgement and glorification of the elect pag. 151. 152. and those that follow 45 Of the true Church where of true Religion pag. 155. c. 46 Of the Ministers of the Church pag. 159. 60. 47 Of the Ecclesiasticall power where of the power of order iurisdiction of the lawfull calling of Ministers of the power of the keyes of the Ecclesiasticall discipline of excōmunication pag. 163. 164. and so forward 48 Of Counsels pag. 170. 49 Of the false Church where of false Religiō of the enemies of Christ and his kingdome of the Iewes of their reiection and restitutiō of the Mahumetistes heretickes Anrichrist of the Church of Antichrist and of false Prophets pag. 172. 173. and following The second booke 50 Of good workes pag. 179. 180. Of things adioyned thereto pag. 180. 51 Of things disagreeing with good workes where of the feare of God of constancie prudence

committed or as we say more sleight transgression Thankesgiuing offrings were those which on the behalfe of thankes were offered to God for benefites bestowed Gen. 8.20 Thanks offrings were meat offrings peace offrings and the sacrifice of praise A meat offering was a thankes offering in which meat was offered The Priest did take part of these the rest was burned with incense Peace offrings was a sacrifice in which only the fat of the oblations was burned and they did receiue the rest whose oblations they were The sacrifice of prayse was a sacrifice in which cattell were slaine and drinke offrings were to be offered to celebrate and set out prayses due to the Lord. Hitherto concerning-sacrifices now concerning the obseruation of holy times Of the holy times in the old Testament Holy times in the old testament were either of some set dayes or else of yeares 1 Of some set dayes which were either daily in which a continuall sacrifice was offered and a continual sacrifice was a sacrifice which was offered to God daily at Morning and Euening Exod. 29.38.39 2 Or of euery seuenth day in which the Sabaoth was obserued The Sabaoth was a holy day The Sabaoth which was celebrated on euery seuenth day Exod. 20.8 3 Or of Calends in which the new Moones were celebrated A new Moone was a holy day which was religiously obserued the first day of eueuery moneth Num. 28.11 Hitherto concerning the holy times of a day now concerning the holy times of a yeare Of the holines in the old Testament The holy times of a year are those wherein were celebrated either yearely solemnities or those which returned after many yeares Yearly solemnities were those which came euery where And they were instituted either by God or by the Iewes Those that were instituted by God were either great or lesser Great as the Passeouer Pentecost and the feast of the Tabernacles The Passeouer was a great holy day which was celebrated the fourteenth day of the moneth Abib for the continuall remembrāce of bringing the people of Israell out of Egypt Exod. 12.1 Pentecost was a great holy day obserued in the fiftieth day after the holy dayes of the Passeouer in which euery family did offer two loues of the first of the corne for remembrance of the publishing of the Law Exod. 23.16 Leuit. 23.15 The feasts of Tabernacles were holy daies which were celebrated the fifteenth day of the seauenth moneth in remembraunce of preseruing of the people abiding in tentes whilst they were in the wildernesse and to put them in mind of thankesgiuing for the promised land deliuered to them and for the yearely gathering of their corne Deut. 16. The lesser solemnities were those which were celebrated with lesse preparation And they were either the feast of trumpets or of expiation The feast of trumpets was celebrated in the first day of the seuenth moneth of expiation in the tenth of the same moneth Leuit. 23. ver 24.27 Hitherto haue the solemnities instituted by God himselfe bene handled The solemnities instituted by the Iewes were either the feast of Lots or of restauration or dedication of the Temple The feast of lots were set holy daies of the Iewes and commanded and instituted by Queene Hester and Mordecay they were celebrated in the fourteenth fifteenth daies of the moneth Adar in remembrance of the most cruell counsell of Aman for slaying the Iewes euery where which was hindered euen by God himselfe Est 9.17 The feasts of restauration or dedication of the Temple were set holy daies of the Iewes instituted by Iudas Maccabaeus they were celebrated in the fift day of the ninth moneth in remembrance of the religion and the temple restored which before was prophaned by the Gentiles 1. Macch. 4.59 Hitherto concerning the yearly solemnities The solemnities which returned after many yeares were two either the sabbaoth of the land or the yeare of Iubilie The sabbaoth of the land was a solemnity comming euery seuenth yeare in which they were to cease from tilling their fields vineyards Leuit. 25. The yeare of Iubilie was a solemnity comming euery fiftieth yeare in which all their possessions returned to their owne maisters the Hebrew seruants were set free Leu. 25. Hitherto concerning the publicke rites of the old Testament now concerning the priuate A priuate rite was that which euery one did priuately obserue And it consisted both in manifold purifications and also in the obseruing of the differences of meats Hitherto we haue handled the rites proper to the old Testament the rites proper to the new Testament remaine to be treated of A rite proper to the new Testament is an obseruing of the holy daies of the new Testament A holy day of the new Testament is either weekely or yearely Weekly is the Lords day The Lords day is the first day of the week Of the Lords day wherein Christians do make solemne meetings to exercise the publicke worship of God Act. 20.7 1. Cor. 16.2 Reuel 1.10 But the Lords day is celebrated in stead of the sabbaoth for 3. causes 1. that it might continually call to remembrance the benefite of the Lords resurrection 2. That the beleeuers might vnderstand that they are freed from the yoke of the Law 3. That it might be a difference betweene vs that are Christians and the Iews who as yet but without cause are addicted to the obseruation of the time The yearely holy day of the new Testament is either the feast of Christ or else of the comming of the holy Spirit The holy daie or feast of Christ is that which Christians by the repeating and holy remembrāce of speciall benefits which Christ hath bestowed on the Church is celebrated and kept for the honor of our Sauiour Christ himselfe And it is either the holy day of Christ his birth or of Christs circumcision or of his passion or of his resurrection or of his ascension into heauen Hitherto concerning the holy dayes of Christ. The holy day of the holy Spirit is the holy day of Pentecost or Whitsontide as wee call it in which the memory of sending the holy Spirite is remembred and set before vs. And thus farre concerning the worship of God now concerning vertue Of Vertue Vertue is a serious purpose of the will to liue honestly continually and constantly manifesting it selfe by outward ctaions Or vertue is an enclining of the will to honest actions Psal 1.2 39.2.10 102.2.3 and so forward 119.2.5.8.16.30.35.40.44.47.57.59.60.69.70.77.93.106.111.112.115.117.121.128.141.143.153.157.166.167.168.173.174 Dan. 1.8 Prou. 16.1 Iob. 39.37.38 in which places the will or purpose of the will is alwayes distinguished from the actions themselues proceeding from the purpose of the will Tit. 3.8 1. Thess 4.12 Rom. 12.17 For euen as true faith is not idle but working and powerfull by loue so true Vertue is not a bare affection of the minde or a naked purpose of the will but declareth it selfe by outward honest actions and doth shine in