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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	interpret_v	interpretation_n	use_v	2,613	5	9.5757	5	false

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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

Sacrament of the New-Testament in which Christians that are of age receive spiritually Christs body and blood sealed to them in the reception of Bread and Wine according to Christs institution The RULES I. The Lords Supper is called metonimically the Eucharist or Thanksgiving Sinaxis or a collection the Lords Table the New-Testament and Synecdochically the breaking of Bread II. It hath the same efficient causes that Baptisme hath III. The outward matter thereof or Signes are Bread and Wine IV. The Supper is lame without both Signes and to rob the people of the Cup is Sacriledge Mat. 26.27 Drink yee all of this 1 Cor. 10.16 The Cup of blessing which we blesse is it not the Communion of Christs blood And 11. v. 26. As oft as you shall eat this Bread and drink of this Cup you declare the Lords death V. The inward matter is Christ with all his satisfaction and merit VI. As it is Jewish superstition to use unleavened Bread so the Popish Penny-Wafers are superstitious reliques VII It s outward form consists in Actions and Words VIII The Actions are the breaking of Bread and powring out of Wine the distribution of both Signes and the receiving thereof with the hand and mouth IX The word is the whole Institution containing the Eucharist the command and the promise but the promise chiefly X. Therefore it is impiety to think that the Bread is turned into Christs body only the bare accidents remaining by the low mumbling of these five words For this is my body and that with one breath and the Priests intention XI The internal form consisteth in the Analogie of the signe and the thing signified in which by Bread and Wine are signified Christs body and blood as spiritual meat and drink but by the breaking of Bread and powring out of the Wine are represented the breaking of his body or crucifixion and sheding of his blood and lastly by the distributing and receiving of both the applying of Christs death XII The breaking of Bread is not a thing indifferent For Christ made use of this himselfe and commanded it to be used saying do this which he himselfe explained adding This is my body which is broken for you From this the Supper is so called by this also the Churches union is shewed 1 Cor. 10.17 We being many are made one bread and one body for we are all partakers of one bread XIII The words This is my body can neither be meant of transubstantiation nor of consubstantiation but the meaning is This to wit the Bread is the Sacrament of my body The Papists interpret the words these That which is contained under the kind of Bread is my Body The Lutherans these in with under this is my Body The reason of our interpretation is explained in the former chapter They say that it is absurd to use tropical phrases which are obscure in Christs Will and Legacie Bur 1. This supposition of theirs is false that tropical phrases are obscure for we use tropes oftentimes to illustrate 2. It is false also that tropes are not used in Wils and Testaments for Jacobs Will shews the contrary Gen. 49. And Mose's Deut. 33. David 2 Sam. 23. Tobias 4. Matathias 1 Mac. 2.3 If there be no Trope in the Lords Supper then let them shew how the Cup can be called the New Testament in his blood without a Trope That saying of Austins Advers Adimant cap. 12. is worthy here to be set down The Lord doubted not to say this is my Body when he gave the Signe of his Body XIV It is one thing to say that Christ is present in the Bread and another to maintain his presence in the Supper for Christ is present in his Deitie and Spirit he is present also in his body and blood by a Sacramental presence 1. Of the Symbol not that he is present in the Bread but that he is represented by the bread as by a Symbol 2. Of Faith whereby we apply Christ with his merits to us 3. Of Vertue and efficacie XV. The proper end of the Supper not to speake of others is to seale our spiritual nutrition or preservation to life eternal by the merit of Christs death and obedience whence depends the union of the faithful with Christ and with themselves XVI It is an intolerable abuse to take this Sacrament to prove ones innocency in the courts of justice to confirm mens covenants to prosper our purposes and actions c. XVII The Lords Supper must be often times taken As often as you shal eat this bread c. 1 Cor. 11.26 XVIII The Supper differs from Baptisme not only in external signes but in its proper end because Baptisme is the signe of spiritual Regeration but the Supper of nutrition also in the object or subject to which for Baptisme is given to Infants the Supper to those onely who are of years and have been tryed they differ also in time for Baptisme is used but once the Lords Supper often-times XIX The Popish Masse is altogether repugnant to the Lords Supper 1. The holy Supper is instituted by Christ the Masse by the Pope 2. the Supper is a Sacrament instituted in memory of Christs sacrifice which was once offered but the Masse among Papists is the sacrifice it self to be offered every day the Ancients indeed called the Lords Supper a sacrifice yet not expiatory for sins but Eucharisticall and such as is joyned with prayers and charitable works which are acceptable sacrifices to God 3. Christ did not offer himself in the Supper but on the Crosse but they will have Christ to be offered in their Masse 4. Christ instituted his Supper for the living but the Masse is celebrated for the dead also 5. In the Holy Supper Christs body was already made by the virtue of the Holy Ghost not of bread but of the Virgins blood In the Masse Christs body is made anew by the Priest uttering his five words and that of bread 6. In the holy Supper there was and remained true Bread and true Wine and it obtained this name even after consecration In the Masse if we will believe it there remains onely the outward species of the Element and the accidents 7. In the holy Supper they all drank of the cup as Christ commanded in the Masse the Lay-people are denyed the cup. 8. In the Supper Bread was broken to represent Christ's body broken on the Crosse In the private Masse the bigger Hoast is broken into three parts the first is for the triumphant Church the second for the Church in Purgatory the third for the Church here on earth CHAP. XXV Of the nature of the visible Church HItherto of the outward communion of the Covenant of grace follows the externall society of the visible Church whereby all that be called are accounted for members of the Church Now the Church is considered either in it self or in opposition to the false Church the Church is considered in her self in respect of her own nature and

R. The outward matter of Baptisme is water I will here adde the reasons why water is used in Baptisme 1. Because the dipping in water represents Christs death and burial and withal our mortification so the rising out of the water is a shadow of his resurrection and our spiritual vivification 2. Water is a cheap and common element therefore obvious and easily obtained 3. In the begining the Spirit moved on the waters and was the cause of generation so in the baptisme of water and the Spirit is effected our regeneration 4. Water washeth away the filth of the body so doth Baptism the spots of the soule I will poure upon you clear water and you shall be cleansed from all your iniquities Ezek. 36. By this water Eph. 5. Christ cleanseth his Church 5. Water quencheth the thirst of the body so doth Baptisme the thirst of the soul 6. Water cools the heat of the body so doth Baptisme the heat of Gods wrath and the fire of our lusts 7. Baptisme is the Sacrament of illumination Heb. 6.4 10.32 Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to illuminate is used for baptising and baptisme is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illumination and the dayes of baptisme were called the dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of light Now water is a diapharont body by which light is transmitted to us so is mental illumination by the water of baptisme in which now we are not dipped but besprinkled which is all one for the gifts of the Spirit are expressed by the sprinkling of clear water in Ezekiel and by the sprinkling of water in the old Purifications and by the sprinkling of the Lambs blood in the Passeover to which the Apostle alludes Heb. 10. having our hearts besprinkled from an evil conscience The outward matter is water But for oil salt spittle and other things which Papists joyn to this element belong rather to the profanation then administration of baptisme VI. The internal matter is Christ with his death passion resurrection c. VII The internal form consisteth partly in actions partly in wo●ds VIII The action is the aspersion of water which is used for dipping The dipping in and rising out of the water was a cleare symbol of Christs burial and resurrection But because of the weaknesse of infants in cold countries we use sprinkling which probably was used by the Apostles when they baptised in private families IX It is not much material whether one aspersion or three he used so it be void of superstition and that it be not performed drop by drop or by the finger but so that the symbol may answer the sprinkling or washing X. The word by which Baptisme is to be administred is to be comprehended in Christs institution especially in these words I baptise thee in the name of the Father of the Sonne and of the Ghost XI The Latin tongue in Baptisme and the superstitious consecration or exorcisme of the water are repugnant to the form of Baptisme XII The internal form consisteth in the analogie of aspersion and remission of sins as also of regeneration or sanctification In this Baptisme answers the legal aspersions by which likewise remission of sin by the blood of Christ was shadowed Water also as it cleanseth from filthinesse and moistneth the Plants doth adumbrate regeneration whereby we die to sin and live to righteousnes See Rom. 6. v. 1. c. XIII The end of Baptisme besides those which are common to it and the Lords Supper is the seal●ng of our regeneration and of our reception or ingraffing into the family of God XIV The subject of Baptisme are all that be in the Covenant even the children of those who are reckoned among the number of the Covenanters This rule is grounded 1. on Christs command Matt. 1.14 Suffer little children and forbid them not to come to me they ought not then to be kept off from Baptisme whom Christ will have to be brought to him The words used in this place and Luc. 28.15 Of little children and infants are emphaticall 2. On the reason alledged by Christ Matt. 19.14 For of such is the kingdome of heaven For if to them the kingdome of heaven and the Covenant of Grace belong the seale of the Covenant must needs appertain to them also but they are capable of the Covenant Gen. 17.7 I will be thy God and of thy seed Act. 2. v. 39. Te you and to your children is the Promise made 3. On the analogy of circumcision for with this Sacrament infants were initiated 4. On the example of the Apostles who are said to baptise whol families Act. 16.15.33 It were a foolish thing to apply that rule 2 Thess 3.10 If any will not work let him not eat to Infants so perversly doe the Anabaptists wrest the places of Scripture to a contrary meaning which those that are of years are commanded to be taught before they are baptised XV. Infants have both Faith and Reason although not in the fruit yet in the seed and root though not in the second act yet in the first though not by an outward demonstration of the work yet by the inward virtue of the Holy Spirit XVI But concerning the Infants of Infidels the case is otherwise for they are not to be baptized till they be of discretion and are able to testifie their Faith XVII The baptisme of Bels is a profanation of the Sacrament and idolatrous XVIII As naturally we are born before we eat so Baptisme is before the Lords Supper XIX Baptisme is not to be iterated if the essentials thereof were used Hence it is that our Church ratifies the Baptisme of the Popish Church not as it is abused there but as it is administred in the name of the Holy Trinity XX. Baptisme is necessary not absolutely but in respect of Christs command neither must we feigne such a necessity as permits any other besides the Minister to baptise or to cause us think they are excluded out of heaven if they die unbaptised XXI The Baptisme of Christ and of John are in effect the same The Pontificians deny that John's baptisme was instituted by God against these plain testimonies Matt. 21.25 Luc. 3.2 and 7.30 Joh. 1.33 Neither matters it that John distinguisheth between his baptisme and Christs Mar. 1.8 For there the opposition is not between baptisme and baptisme but a comparison onely between the office of the Minister in Baptisme and Christ for the Minister giveth the Symbol but Christ the things signified They say that such as were baptised by John were rebaptised Act. 19.1 c. If they were rebaptised by the Apostle we gather that they were not rightly baptised by some who were imitators of John neither yet can we finde out of the text that they were rebaptised for those words v. 5. are not Lukes concerning Paul but Pauls concerning John and his disciples therefore this place favoureth neither Papists nor Anabaptists CHAP. XXIV Of the Lords Supper THe Lords Supper is the other

the Lands thereof sold but to return to the owners Lev. 25.23 VII Vnlawful Vsury is which is practised on the poore or for gain meerly having no regard to charity and equity This Usurie is called by the Hebrewes Neshech from biting or knowing and it is most severely forbid Exod. 22.25 If thou lend mony to any of my people that is poore by thee thou shalt not be to him as an userer nor shalt thou lay upon him usurie Psal 15.5 Who hath not lent his mony upon usurie Ezek. 18.8 He hath not given forth upon usury neither hath he taken any increase Luke 6.35 Lend looking for nothing again Justice in the custodie of things is whereby equity is observed in remanding and restoring of Pawnes or pledges Exod. 22.7 If a man shall deliver to his neighbour mony or stuffe to keep and it be stollen out of the mans house if the thiefe be found let him pay double if the thiefe be not found then the master of the house shall be brought unto the Judges to see whether he hath not put his hand to his neighbours goods The same Law followes v. 10 11. concerning the Asse Oxe and small Cattle he that receives a Pawne let him take heed he do not receive one of a poor body or retain that pawn which the poor man cannot be without Exod. 22.26 If thou take thy neighbours raiment to pledge thou shalt deliver it to him by that the Sun goeth down for that is his covering onely Deut. 24.6 No man shall take the nether or upper Milstone to pledge for he taketh a mans life to pledge and verse 10. When thou doest lend thy brother any thing thou shalt not go into his house to fetch his pledge thou shalt stand abroad and the man to whom thou doest lend shall bring out the pledge abroad to thee Ezek. 18.7 And hath not oppressed any but hath restored to the debtor his pledge So much of Justice Beneficence is whereby we help our neighbour with our meanes freely This vertue is called liberality in lesser gifts in greater magnificence in relation to the poore almes to banished men and strangers hospitality To this the Scripture invites us 1. By command Luke 6.30 2. By the example of holy men yea of God himselfe who is the fountain of all goodnesse Luke 6.36 Be you merciful as your Father is merciful 3. By most sweet promises Luke 6.38 Give and it shall be given to you c. Especially by promising life eternal Mat. 25.34 35. Come ye blessed of my Father c. I was hungry and ye gave me food c. To this is opposite the neglect of bounty as also basenesse hard-heartednesse and unseasonable bounty See above cap. 8. So much of Vertues as they have reference to others the vertues which have respect to our selves are Contentation Parsimonie and Industry ἀυτάρχεια or Contentation is a Vertue whereby man contents himselfe with his own condition and with the estate which he hath justly got 1 Tim. 6.6 Godlinesse is great gain with contentment To this is opposite unbelieving care concerning the sustaining of this life a covetousnesse b and a loathing of ones present condition c a This is excellently refuted by that famous Sermon of Christs Mat. 6.25 c. b Covetousnesse is far worse then excessive care for a covetous man the more he hath the more he desires therefore this vice which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a desire or heaping up of too much and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of mony is to be avoided 1. Bcause it is forbid by Christ Luke 12.15 Beware of covetousnesse 2. Because it is idolatry Mat. 6.24 Col. 3.5 Eph. 5.5 3. Because it is the root of all evil 1 Tim. 6.10 c Jude v. 16. These are murmurers complainers But Paul knew how to want and how to abound Phil. 4.12 Parsimonie or frugality is a vertue whereby we so moderate our expences that we spend not but what is needful and reserve the remainder for future uses We must aime at this 1. Because commanded Joh. 6.12 Gather up the fragments that remain that nothing be lost 2. Because it is a remedy against poverty and a meanes to exercise our bounty To this are opposite too much sparing and profusenesse Industry or love of labour or the care of getting means honestly is a Vertue whereby one gets an estate by honest labours that he may be the better enabled to live comfortably to himselfe and to others This was enjoyned in Paradise Gen. 3.19 the same is commanded by Paul Eph. 4.28 He that stole let him steale no more but rather let him labour working with his hands the thing that is good that he may have to give to him that needeth To this are opposite Idlenesse and a disordered life dishonest wayes of gaining Usury Dice Mercenarie souldiery and other wayes of getting wealth by right and wrong See what is said of the idle Prov. 6.1 12.11 Eccl. 4.1 2. The rest appeares out of what is said before CHAP. XIII Of the Vertues and Workes belonging to the ninth Commandment HAving spoken of our duty towards our own and neighbours estate now followes that we speak of our duty towards our own and neighbours fame in the ninth precept The summe whereof is that we preserve our own and neighbours fame and good name This precept is negative and Synecdochical for under the phrase of false witnesse is understood every thing whereby our own and neighbours fame or estimation is hurt hence is collected an affirmative precept That we study to preserve our own and our neighbours fame The vertues of this precept are also twofold some have relation to our neighbour some to our selves those which have respect to our neighbour are truth and sincerity Truth is a vertue whereby we are bent to know those things that be true and to utt r or signifie the things known as they are Zach. 8.16 Ephes 4.25 Let every man speak truth to his neighbour To these in the defect are opposite the neglect of truth a and naughty dissembling b but in the excesse lying c and false witnesse d a Psa 58.5 Their poyson is like the poyson of a Serpent like the deafe Adder that stoppeth his eares b Not every dissimulation is culpable for we are not forced still to speak the truth as shall appeare in what followes but that dissimulation is understood when we conceale the truth to the prejudice of Gods glory and of our neighbour c A lye is when a false thing is signifyed by words or deeds with a purpose to deceive By this definition it appears 1. That Schemes Metaphors Allegories and such like are not lies seeing the truth of them depends not from fictions but from the similitude they have with true things the same reason is of Ironies which are used not to deceive but to instruct such were used by Elijah 1 King 18. and by Micaiah 1 King 22. 2. That it is one