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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

and patience in bearing their infirmities and slips In the second part of this commandement God promiseth long life to those that honour their parents and that for two causes 1. That he might shew what account he maketh of obedience to superiours 2. That he might allure vs performe it The 6. commandement The sixt commandement is this thou shalt not kill In this commandement God forbiddeth man-slaughter By man-slaughter is vnderstood not onely the outward hurt of our owne life or of our neighbours but euen euery cause of hurt and slaughter as are anger gestures expressing anger iniurious facts reproch hatred desire of priuate reuenge and so forth The 7. commandement The seuenth commandement is this thou shalt not commit adultery Wherin God forbiddeth all vncleannesse of the mind or of the body both in mariage and out of mariage The 8. commandement The eight commandement is this thou shalt not steale Wherein God forbiddeth theft Theft is euery vniust translating or turning of any other mens goods to himselfe whether it be done priuily or openly or else whether it be done by violence or deceipt shew of right Or else theft is euery manner of doing any thing forbidden by God Such as are these pillage taking away of other mens goods an vniust weight an vniust elle an vnequall measure deceiptfull ware coūterfeit coine vsury couetousnes the abusing of Gods gifts The 9. commandement The ninth commandement is this Thou shalt not beare false witnesse against thy neighbour Wherein God forbiddeth false witnesse both in iudgement and also out of iudgement Therefore by false witnesse is vnderstood euen periury slander backebiting reproch cursing euill suspition prating flattering lastly all sorts of lyes The 10. commandement The tenth commandement is this Thou shalt not couet thy neighbours house thou shalt not couet thy neighbours wife nor his manseruant nor his maidseruant nor his oxe nor his asse nor any thing that is thy neighbours Wherein God forbiddeth euen the least desire and thought contrary to Gods law For in the sight of God not onely the outward euill deed is sin but euen the thought consultation of committing an euill deed although it be not brought to passe Hitherto concerning the explication of the ten commandements now concerning the vses of the morall law Of the vses of the morall law The vses of the morall law are of two sorts common or proper The common vses are those which doe equally belong to the elect and reprobate And they are three 1. To preserue discipline both in the regenerate and vnregenerate and that two wayes First because it bindeth all men that they should gouerne the moueable or outward members to the intent that the outward deedes may agree with Gods law Secondly because it establisheth punishments euen bodily in this life against those who commit outward offences which punishments God doth execute on the guilty either by the Magistrate or by some other meanes 2. To teach vs to know what a one God is 3. To teach vs to acknowledge our sinnes Rom. 3 that the whole world might be guilty before God By the law cōmeth the knowledge of sinne Rom. 7.7 The proper vses of the law are those which do belong to the elect onely or to the reprobate onely The vses of the law pertaining particularly to the elect are these 1. To stirre vp and increase repentance in the elect 2. To kindle in the elect desire to seeke forgiuenesse of sinnes and righteousnesse in Christ 3. To stirre vp and thrust forward the elect to an endeuour to the perpetuall meditation and calling vpon the holy spirite for grace whereby they may be renued daily more and more according to the image of God 4. To stirre vp and increase in them the desire of perfection which we shall obtaine in the life to come 5. To be to the elect a direction how to liue and a rule of good workes For it teacheth what workes please God The vses of the law belonging onely to the reprobate are three 1. To make them without excuse 2. The more to harden them 3. To prepare them to desperation Thus farre concerning Gods perpetuall law now concerning the law of God for a certaine time The law of God for a certaine time is that which was onely for a certaine time prescribed to the people of Israell and is abrogated by the comming of the Messias And that law is either ceremoniall or iudiciall Of the ceremoniall law The ceremoniall law is that law which gaue commaundement concerning ceremonies to be obserued in the publicke worship of God which did scrue to instruct the people of Israell of the manner of their eternall saluation by Christ to come Of the iudiciall law The iudiciall law is a law which giueth commaundement concerning the politicke gouernement of the Iewes that is to say of the order and offices of Magistrates iudgementes punishments contractes of the distinguishing of gouernements made for this end that iustice and publicke peace might be of force among Citizens and the lawes of God might be deliuered from contempt Hitherto concerning the law of God● now concerning the Gospell Of the Gospell The Gospell is that wholesome doctrine concerning Christ already shewed and manifested Christ is the onely begotten sonne of God made man for our saluation Iohn 1.14 1. Iohn 4.2 1. Tim. 3.16 Of Christ Of the knowledge of Christ there be two parts the first concerning his person the second concerning his office Of the person of Christ The person of Christ is one because Christ is one Of the knowledge of Christes person there be two parts the first concerning the natures in the person of Christ the other concerning his state There are two natures in the person of Christ the diuine and the humane nature Therefore Iesus Christ is true God and true man in one person Rom. 1.3.4 and 9.5 1. Iohn 4.2 1. Timot. 3.16 Coloss 2.9 Heb. 2.14.16 Iohn 1.1 Thus farre concerning the natures in the person of Christ now concerning his state The state of Christes person is two fold his humiliation or exaltation Phil. 2.7.8.9 Luke 24.26 Of the humiliatiō of Christ The humiliation of Christ is that state of his in which he did abase himselfe below all creatures Phil. 2.7 Of his humiliation there are two partes his incarnation and obedience Of the incarnation of Christ The incarnation of Christ is part of the humiliation of the sonne of God when taking the humane nature he was manifested in the flesh Iohn 1.14 1. Tim. 3.16 The parts of the incarnation of Christ are both his conception by the holy spirite and the personall vnion of his two natures and also his birth The conception of Christ by the holy spirite is the forming of the humane nature of Christ of the flesh and bloud of the virgine Mary by the miraculous working of the holy spirit Mat. 1.18.20 Luke 1.31.35 Of the personall

vnion The personall vnion of the two natures in Christ is such a coupling of them as they might be one person 1. Tim. 3.16 Coloss 2.9 Gal. 4.4 Heb. 2.16 In this personall vnion both the distinction of the two natures is to be considered and also the effectes of the vnion In the personall vnion the natures remaine distinct and not confused whether we respect their essence or the properties or operations Rom. 1.3.4 and 9.5 1. Tim. 9.16 Heb. 9.14 1. Pet. 3.18 and 4.1 As therefore in that one person of Christ there be two natures so there is a double minde or vnderstanding a double will working wisedome strength power vertue and so forth The one heauenly and not created the other humane and created Luke 2.52 Mar. 11.13 and 13.32 1. Iohn 2.1.17 Iohn 2.25 and 6.64 and 5.20 Heb. 1.9 Iohn 1.33 and 4.6 Heb. 1.3 Iohn 2.19 and 10.18 And each of the natures retaineth and keepeth his owne essentiall properties neither doth it communicate them to the other nature and that for two causes the first is least the natures should be mingled and confounded the other that there might foreuer remaine a difference betweene the natures Luke 24.39 For he that confoundeth the properties D. Luther confoundeth the natures and he that taketh away the properties taketh away the natures Thus farre concerning the distinction of the natures in the personall vnion now concerning the effects of the vnion Of the maiestie of the humane nature of Christ The effectes of the vnion are two fold the one the exaltation of the nature assumed to the highest and vnspeakeable dignitie and the communicating of the Idioms or proprieties The exaltation of the assumed nature to the highest and vnspeakeable dignitie is that honour which the person of the sonne of God hath communicated to the nature assumed so that he hath exalted it aboue all Angels men whom he surpasseth and excelleth by most farre and vnspeakeable degrees Heb. 14. Mat. 28.18 Iohn 17.2 Phil. 2.9 Ephes 1.20.22 That exaltation consisteth chiefly in these three points 1. In the personall vnion with the word because the humane nature is assumed into the vnitie of the person of Gods sonne so that it is the proper flesh of the eternall son of God Heb. 2.16 2. In the giftes because it hath the fulnesse of all the giftes of the holy spirite which can be in a creature that is to say it hath not onely some giftes as the rest of the Saints who haue them according to measure but all giftes not onely in number but euen in the most excellent degree Iohn 3.34 Those giftes giuen to the humanitie of Christ are created qualities because his humanitie is crea●ed That truely is adorned with most excellent and incomprehensible giftes but such as doe not ouerthrow and destroy the same 3. In the fellowship of the office both of the mediatour betweene God and the beleeuers and also of the head of the Church and of the Iudge of the whole world Mat. 28.18 Phil. 2.9 Ephesians 1.20.22 Psal 110.1.1 Timot. 2.5 1. Iohn 2.12 Heb. 7.25.26.27 and 8.1 and 9.24 Hitherto concerning the exaltation of the nature assumed now concerning the communicating of the Idioms or properties Of the communicating of the Idioms or properties The communicating of the Idioms or properties is a Sinecdoche whereby that is spoken of Christs person which is proper to one of the natures in the person Iohn 3.13 Actes 20.28 1. Cor. 2.8 1. Iohn 1.1 and 3.16 For because of the personall vnion of the two natures their properties are common to the person And the communicating of the Idioms or properties haue a place in the concreet or primitiue but not in the Abstract or deriuatiue The concreet is the name of the person The Concreet or primitiue is a name vnderstood of the person of Christ as these God Man Christ Iesus the sonne of God the sonne of man and so forth The Abstract is the name of the nature The Abstract or deriuatiue is a name vnderstood of one of the natures onely in the person of Christ as these the Godhead the manhood flesh Iohn 1.14 The seed of Abraham Heb. 2.16 And if in steed of the Abstract the Cōcreet be sometime vsed for the most part there is added a note or particle of difference restraining it to one or other of the natures sometime also it is vttered absolutely without any note of difference expressed yet vnderstood The notes of difference are these by nigh to as long as or vntill in through as much as and those that are like these Rom. 1.3.4 1. Tim. 3.16 Heb. 9.14 1. Pet. 3.18 and 4 1. Rom. 9.5 Actes 2.30 And by these notes of difference is signified the property of the one nature which cā not be spoken of the other nature As therefore it is most rightly sayd of Christ God is borne of the virgine suffered vnder Pontius Pilate crucified dead and buried and so forth So also it is most rightly sayd of the same Christ he is a man eternall present euery where omnipotent knowing all things Contrariwise as this is a most wicked and blasphemous speech to say the Godhead is borne of the virgine suffered vnder Pontius Pilate crucified dead and buried so this is a most wicked and blasphemous speech to say that the humanitie of Christ is eternall present euery where omnipotent knowing all things Thus much concerning the personall vnion Of the natiuitie of Christ The natiuitie of Christ is that whereby he was borne of the virgine Mary at Bethlehē that he might be our Sauiour Luke 2.4 Mat. 2.1.5 Thus farre concerning the incarnation of Christ now concerning his obedience Of the obedience of Christ The obedience of Christ is the other part of his humiliatiō whilest he was in all things obedient to his father It is also called the righteousnesse of Christ Esay 53. Heb. 5.8 Although he were the sonne of God yet he learned obedience by those things which he suffered Of the obedience of Christ there are two parts the fulfilling of the law and the paying of the punishment for our sinnes The fulfilling of the law is the first part of Christes obedience whereby in his whole life he performed for vs perfect obedience to the law of God Otherwise it is called the actiue righteousnesse of Christ and also the obedience of the holy life of Christ The paying of the punishment for our sinnes is the other part of Christes obedience whilest he for vs sustained the punishment which we had deserued that he might satisfie for vs the most seuere iustice of God so that we are no more bound to suffer that punishment seeing Christ hath payed it for vs. Otherwise it is called the passiue righteousnesse of Christ or the obedience of his Passion and death The partes of paying the punishment for our sinnes are both his Passion and death also his burying and descending to hell Of the Passion

3.20 Againe the will of the regenerate man is free to euill first because the regeneration renewing of nature that is to say of the mind will affections is onely begun not perfected in this life and alwayes the reliques of flesh or sinne doe remaine which do somewhat both darkē knowledge in the minde also tosse turne the will so that we cannot by and by doe those things which we would Mar. 9.24 Ro. 7.18 so following 1. Cor. 13.12 Secondly because the regenerate are not alwayes powerfully ruled by the holy spirit but now then for a time are as it were forsaken and left to themselues by God who doth not so manifest his power in thē as before time that they falling into sin might be humbled 2. Sam. 24.1 1. King 8.57 Psal 51.13 Esa 62.17 Eze. 16.6 63. Rom. 11.32 2. Cor. 12.7 Hitherto concerning the will of men in this life now concerning their will in the life to come In the life to come there shal be one will of those that are blessed and another of those that are damned The will of the blessed after this life shal be free onely to good not to euill so that they shall not onely not sin nor chuse the euill but they shall not be able to sinne or to chuse the euill that is to say that they shall will nothing but that which is good And hereof there are two reasons 1 Because their regeneration shal be perfect and not begun onely as now it is Mat. 22.30 1. Cor. 3.12 .1 Iohn 3.2 2 Because they shall neuer be forsaken but shal be gouerned continually ruled powerfully of God in all their actions that they should not erre frō a right course 1. Cor. 15.28 The will of the dāned shal be onely to euill for euermore because they shall alwayes be without any repentance and hope of pardon deliuerance shall remaine in the kingdome of Sathan be thrust forward by him and their owne lustes and shall fight against God Mat. 25.46 Mar. 9.43 Hitherto concerning creation now concerning the prouidence of God Of the prouidence of God The prouidence of God is a worke of God by which he gouerneth all things according to his own will doth direct them to his owne glory and to the saluation of the elect Otherwise it is called the gouernement the rule also and kingdome of God Psal 93.1 and 97.1 and 99.1 and 103.19 And that is a perpetuall testimony of Gods presence in all places Neither doth any thing happen rashly or by chance but all things are done by the prouidence of God according to his fatherly counsell and will Neither yet is that done without Gods will which is done contrary to his will Both good and euill is gouerned by the prouidence of God Good is that which God alloweth Of good as for example all the substances of things their quantities and qualities which they haue by creation their motions and changes their actions and euents as farre forth as they are motions and do agree with Gods nature and will as it is expressed in his word Whatsoeuer therefore is remaining either in deuils or in men by creation is good Good is either naturall or morall Naturall good is euery good thing which God hath created in nature to those vses of men which please God as the sunne moone the earth the water meat drinke rayment Morall good is an action agreeing with the eternall and vnchangeable wisedome of God manifested in Gods law which both by creation is ingraffed in the mindes of men and afterwardes published abroad by Gods voyce Or else morall good is euery good action agreeing with the will of God reuealed in his word Thus much concerning good now concerning euill Euill Of euill is a destruction of the nature created by God And that is either the euill of the offence or of the punishment Both these euils are set downe Iere. 18.8 If this nation shall turne away from their euill concerning which I haue spoken against them it shall also repent me of the euil which I purposed to haue done vnto it Euill of the offence is sinne Sinne Of sinne is euery thing contrary to the law of God Sinne is either of deuils or of men The sinne of the deuils is that into which euill Angels haue fallen And that is two fold their fall the malice following their fall The fall of the deuils is their falling away from God whereby they haue left their own standing assigned them in heauen for ministration The malice following vpon the fall of the deuils is that whereby they are for euer made the enemies of God and of men and are caried with an vnreconcilable hatred towardes God and men 1. Iohn 3.8.9 1. Pet. 5.8 Ephes 6.12 Thus farre concerning the sinnes of deuils now concerning the sinnes of men The sinne of men is that sinne into which men haue fallen And that is of two sortes either the sin of our first parents or of their posterity Of the fall of our first parents The sinne of our first parents is the sinne of Adam and Heuah And that is two fold both the fall and the corruption following the fall The fall of our first parents is the eating of the forbidden fruite by the persuasion and subtlety of the deuill through which eating they did breake the commandement of God and haue cast themselues and their posterity headlong into eternall death Now our first parents fell both willingly and by Gods prouidence That they fell willingly it appeareth hereby because they were endued with a will of their owne which was free and could not be compelled Thereupon it came to passe that a shew of good that is to say of obtaining a diuine nature being set before them they did fall and sinne the minde approuing that which was set before it the will inclining it selfe to embrace the same That they fell by Gods prouidence it appeareth in the Prou. 16.4 Rom. 11.32 Gal. 3. The corruption following the fall is a darkening of the Image of God by which there ceaseth to be in the mind the true perfect knowledge of God in the will the freedome of choise to goodnesse and in the hart the true loue feare of God a purpose desire to obey God there succeeded in the minde ignorance and doubtfulnesse in the wil and hart stubburnnesse against God and a froward disposition Thus much concerning the sinne of our first parents The sin of the posterity is that into which all the posterity of Adam Heuah did fall And that is two fold originall or actuall sin Of originall sinne Originall sin is that sin in which all of vs are conceiued borne who do descend by a carnall generation Paule calleth it the sinne dwelling in vs. Rom. 7.20 Psal 51.7 Ephes 2.3 Rom. 5.12 The partes thereof are two Originall guilt and originall naughtinesse Originall guilt is

That he by the power thereof might stirre vs vp to a new life Rom. 6.4 Coloss 3. 1. Ephes 2.5 4. That the resurrection of our head is a pledge to vs of our glorious resurrection 1. Cor. 15.12.13.14 Rom. 8.11 The conuersation of Christ vpō the earth fourtie dayes after his resurrection was done to that end that he might most certainly confirme his resurrection so that no man might doubt of it Actes 1.3 Of Christes ascension into heauen The ascension of Christ into heauen is that whereby in body he was visibly lifted from the earth and was receiued vp into heauen Mar. 16.19 Actes 1.9 Iohn 14.2 The heauen into which Christ ascended The heauen into which Christ ascended and into which he will take vs Christ himself teaching vs it Ioh. 14.2 is the house of his heauenly father in which there are many dwelling places the throne of God the place of ioye and it is not euery where but in the highest heauēs it is a place as 2. Chron. 6.21 And therefore we beleeue that Christs body is not now on earth much lesse euery where but in heauen Actes 13.21 yet Christ shal be with vs euen to the end of the world by his Godhead grace and spirit Mat. 28.20 There are three endes of Christes ascension 1. Because he doth make intercession for vs before his father in heauen Heb. 9.24 and 10. 19. 1. Iohn 2.1 Rom. 8.34 2. Because we haue our flesh in heauen that we by that as by a certaine pledge might be confirmed that it shall come to passe that he which is our head may lift vs his members to himselfe Iohn 14.2 and 20.17 Ephes 2.6 or else that he might prepare a place for vs that where he is we might be also 3. Because he doth fill the Church with his spirite and vnspeakeable power and beautifie it with diuers giftes Iohn 14.16 and 16.7 Ephes 4.10.11 Psal 68.19 or else because he sendeth vs the holy spirite in steed of a mutuall pledge Hitherto concerning Christes ascension now concerning his sitting at the right hand of God the father Of Christes sitting at the right hand of God The sitting of Christ at the right hand of God his father is the highest degree of Christ his glory whilest he doth possesse all power ouer all creatures in heauen earth that the father might both worke and gouerne all things immediatly by him Psal 110. Actes 2.30 and 3.21 and 7.56 1. Cor. 15.27 Ephes 1.20 Phil. 2.9 Heb. 1.34 Mat. 28.18 That is attributed to the person that is to say not to one nature of Christ seuerally but euen to whole Christ God and man For when the kingly office of Christ is noted by it it ought to be taken of the whole person or of both natures And Christ sitteth at the right hand of God his father not euery where but in heauen as the Scripture plainly testifieth Heb. 8.1.4 Eph. 1.20 Col. 3.1 Acts. 3.21 Heb. 1.3 And that not till after his ascension Mar. 16.19 1. Pet. 3.22 The difference betweene the ascesinon and sitting of Christ at the right hand of the father And the ascension of Christ into heauen is one thing his sitting at the right hand of God his father is another thing 1. Because his sitting is the end of his ascension for therefore Christ ascended to heauen that he might sit at the right hand of his father 2. Because Christ doth perpetually sit at the right hand of his father but he ascended but once in heauen 3. Because we shall also ascend into heauen but we shall not sit at the right hand of God Hitherto concerning the person of Christ now concerning his office Of the office of Christ The office of Christ is to bestow on the elect all things which are required to eternall saluation This office doth ioyntly belong to both natures in the person of Christ Iohn 6.3.53 Heb. 9.14 Actes 20.28 And as that dutie belongeth to both natures so also the effectes that is to say Of the 〈◊〉 of the ●●●●●tour the workes of the office are attributed to Christ accorrding to both natures Heb. 3.2.3.4.5.6 and 9.14 Actes 20.28 But in the performing of euery effect or worke some things doe pertaine to the diuine nature other some to the humane nature 1. Pet. 1.18 and 2.24 and 3.18 For although euery effect or worke of the mediatour be one because the person of the mediatour is but one yet to the effecting of this worke there doe concurre two operations that is to say two actions one of the Godhead another of the manhood the Godhead doing those things which belong to the Godhead the māhood doing those things which belong to manhood as the worke of a man is but one but in performing it there doth concurre the action both of the soule and body the soule doing those things which belōg to the soule and the body doing those things which belong to the body And as the natures and properties of the same remaine distinct so also the actions and operations of the natures so that either of them doth seuerally worke that which is proper to it namely the word working that which belongeth to the word the flesh accōplishing that which belōgeth to the flesh The offices of Christ are three his Prophecie Priesthood and Kingdome Psal 110. Heb. 7.2.3 and 13.20 Of the prophecie of Christ The Prophecie of Christ is perfectly to deliuer the whole word of God to men Heb. 1.1 Iohn 1.16.17.18 Esay 61.1 Therefore he is called the chiefe Prophet teacher Apostle of our confession Heb. 3.1 Of his Prophecie there are two partes namely the foreshewing of things to come and doctrine Of doctrine there are two parts the laying open of the Gospell and the true interpretation of the law The laying open of the Gospell is the first part of Christes doctrine when he did lay open the secret counsell and all his fathers will concerning our redemption Iohn 1.18 and 15.15 Mat. 11.17 The true interpretation of the law is the other part of Christes doctrine when he expounded the true meaning of Gods law Mat. 5.20 and so forward Thus farre concerning the Propheticall office of Christ now concerning his Priesthood Of Christes Priesthood The Priesthood of Christ is to performe the workes of a Priest Heb. 5.10 Of Christs Priesthood there are two parts the expiation of sinne intercession to God Of the expiation of sinne The expiation of sinne is the first part of Christes Priesthood when Christ offering to God his father the onely sacrifice of his body did pay the punishment for the sinnes of the elect to redeeme them from all the power of the deuill 1. Pet. 2.24 and 3.18 Esay 53.12 1. Iohn 2.2 Rom. 3.25 Heb. 10.12 Whereupon also it is called redemption As also the satisfying for sinnes And that is done two wayes by merite and by a powerfull working Of the merite of Christ The merite of Christ