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, understanding of controversies, clearing of some cases of conscience / by John Wollebius ; faithfully translated into English ... by Alexander Ross.

The RULES.

I. The Sacraments of the Old and New Testament agree in the thing s••gnified, in respect of substance, to wit, Christ with his benefits, which is the kernel of all the Sacra∣ments.

Heb. 13.8. Iesus Christ yesterday, and to day is the same, and for ever. Rev. 13.8. The Lamb slain from the beginning of the world; to wit sacramentally, in the sacrifices and Passe∣over.

II. Baptisme doth answer Circumcision analogically; so doth the Lords Supper the Passeover: For as Circumcision was the Sa∣crament of initiation, or of ingrafting into the Covenant of regeneration, or spiritual circumcision, so is Baptisme; And as the Passeover was the Sacrament of spiritual food, even so is the Lords Supper. Hence the Holy Supper succeeded the celebration of the last Passeover.

III. The difference between the Sacra∣ments of the Old and New Testament, con∣sisteth. 1. In external signes. 2. In the manner of signifying; for there was signi∣fied, that christ was to be exhibited; here exhibited 3. In number: For besides Circumcision and the Passeover, they had also other Sacraments; We have none besides Baptisme and the Lords Supper. 4. In amplitude; for the New-Cove∣nant doth not extend it self to one and the same people. 5. In continuance; for those continued only till Christs first coming, but these remain to the end of the World. 6. In clearnesse.

IV. The difference then which the Pon∣tificians feign, is false; ••. That the Sa∣craments of the Old Testament were types of the Sacraments of the New Testament. 2. that the Sacraments of the Old Testament did only shadow out justifying grace; but that ours have really in themselves the Body of spiritual good things.

As for the first d••ff••∣rence; it is one thing to be a type of Christ, & another thing to be types of the Sacraments in the New Testament. That Circumcision and the Passeover were types of Christ, is said; but that they were types of our Sacraments I deny▪ ••or it were most absurd to think, that they were in∣stituted onely to repre∣sent ours. The other d••fference also is false: for both in those Sacra∣ments, and in these Christ with his benefits are the matt••r and mar∣row. But the diff••rence betweene the Sacrament of the O••d and New Te∣stament is rather this; that they were shadows of ••pi••itual good things, whereof Christ was the body, Col. 2.17.

V. Neither will it follow that therefore the Sacraments of the New Testament are not better than these of Old, because they do not conferre justifying grace for the work wrought: for their prerogatives remain, as they are expressed in the third Rule, chiefly the second and sixth

Here it is wont to be objected, that if we ac∣knowledg not this their fict••tious difference, the Sacraments of the Old Testament will be clea∣rer than these of the New; for the Passeo∣ver represents Christs death, clearer than the Bread in the Lords Supper. But we must know wherein the cla∣rity of a Sacrament consisteth chiefly; to wit, not in external signes onely, but in the Sacramental word. Now are not these words very clear: This is my body, which is gi¦ven for you; This is my blood which is shed for you? There is no∣thing so plain concern∣ing Christs death, in the Passeover. Besides, it is false, that the kil∣ling of a Lamb was a clearer signe; because many more and obscure ceremonies were ad∣ded to the killing of the Lamb; as also be∣cause the breaking of Bread▪ the pouring out of VVine, and the receiving of both, do most clearly represent the breaking of Christs Body, the shedding of his blood, and the participation of both.

VI. In vain do the Pontificians reckon among the Sacraments of the New-Testa∣ment, Confirmation, ••enance, Extreme Vn∣ction, Ordination of Ministers, and Ma∣trimony.

Three thnigs are required to a Sacra∣ment. 1. That it be instituted by God un∣der the Covenant of Grace. 2. That it may have an external Symbol ordained by God. 3. That the Pro∣mise of grace may be annexed to it. Now these three belong on∣ly to Baptisme and the Lords Supper, and

not to any of the rest. Confirmation is a Po∣pish ceremony, in which the Bishop or his Suf∣fragan having asked certain questions of the party baptized, concer∣ning the Heads of Re∣ligion, besmears him with a little oyntment, putting a linnen cloth on him, not to be re∣moved by the witnesses before the third day; and he cuffs him, the better to remember the matter, and that he may be sufficiently furnished with the holy Ghost a∣gainst Satans tentations. But where in Scripture do we read of the in∣stitution of this Sacra∣ment, and of its cere∣monies? where is the Promise? We may more truly call this the Popes excrement; than a Sa∣crament and that mark which the Beast puts upon the forehead of his worshippers, Rev. 13.16▪ Therefore im∣piously do they prefer this Sacrament to Bap∣tism; for they teach plainly, that Baptism is perfected by it, and that in this there is a great••r measure of spiritual gifts than in Baptism: and whereas any Priest or Pastor may admi∣nister Baptism, yea any Lay man, or wo∣man; Confirmation must onely be perfor∣med by the Bishop or his Suffragan. Pe∣nance is a Sacrament with them, in which the sinner having given tryall of his repentance, is absolved by the Priest. We indeed ac∣knowledge that re∣pentance is enjoyned to sinners, and that power of absolving is given to Ministers; though they feign a far other penance and absoluti∣on, as shall appear hereafter: But in the mean while, there is no outward symbol in∣stituted by God which hath a promise; nei∣ther can these words, [I absolve thee] be in stead of a symbol, as Bellarmine would have it. Extream Un∣ction is a Sacrament

amongst them, in which the Priest having rehearsed some Le∣tanies, anointeth the party that is dying, with hallowed oyl of the O∣live, in those parts of the body, where the seats of the five Senses are; and this he doth after the parties confession and absolution, to the end he may recover his health, if it be expe∣dient for him, and that the remainder of his sins, after he hath re∣ceived the other Sacra∣ments, may be wiped away. Christ indeed promised his Disciples, that the sick, on whom they were to lay their hands, should recover, Mar. 16.18. Iames also commanded that the sick should be a¦nointed; after impo∣sing of hands and pray∣er by the Elders: which ceremonies were not Sacraments, but volun∣tary rites joyned with miracles, which toge∣ther with the gifts of miracles are expired. Therefore between ex∣treme Unction, and this, there is no simili∣tude: For, that I may say nothing of that ma∣gical exorcism with which the oyle is hal∣lowed, it is certain, that in the Apostles time, not onely dying people (as now in Po∣pery) but any also that were sick; were anoin∣ted. Ordination is a Sacrament among them, in which the Bishop alone or his Suffragan layeth his hands upon the Mini∣ster, and delivereth to him with solemn words a Book, a Platter, a a Pastoral staff, &c. u∣sing also the ceremonies of Unction & Shaving, and imprints on him an indeleble character, to confer Justifying grace. Whereby he might rightly use the power of the Keyes. Now al∣though Ministers may be ordained by imposi∣tion of hands and pray∣ers, after the example of the Apostles, yet this Imposition is a thing indifferent: but for the

Popish ceremonies, they are partly Jewish, as anointing, partly Hea∣thenish, as shaving, expresly forbid, Lev. 19 27 Marriage is no Sa∣crament of the Cove∣nant of grace, both be∣cause it was instituted before the fall, as also b••cause it is Common to all that are wi••hin and w••thout the Covenant: yet we deny not but that Marriage is a represent∣ation of that spirituall wedlock between Christ and his Church; but if for this it were a Sacra∣ment, then there should be so many Sacraments, as there be Parables and Allegories. Hence divers Schoolmen have denyed this to be a Sacrament: And in what esteeme it is among the Papists, appears by this that they make an irreconcilea∣ble war betweene Mar∣riage and O••dination, and forbid Marriage in their Clergy▪ as if it were an unclean thing.