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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

this opinion of counsels and works of supererogation is false 1. Because so the Law is made imperfect whilst the performing of counsels is preferred to the fulfilling of the Law 2. Because if no man is able to fulfill the Law much less able is any man to fulfill that which is heavier then the Law 3. Because to beg daily for pardon of our sins and to brag of such works are things inconsistent The places above alledged are to be understood of commands and not of counsels whi●h do not oblige men these commands indeed are particular and given only to certain men according to the exigence of their condition and gifts yet they are subordinate to general precepts Mat. 19.11 Single life is not only counselled but commanded two conditions being required 1. If the Kingdom of heaven doth so require it 2. If any be assured that he hath the gift of continence so ver 21. It is not a counsel but a command that is given to the young man that his hypocrisie might be manifested who bragged that he was able to fulfill the Law and 1 Cor. 7. Celibate is injoyned to them that have the gift of continency not simply but because it was expedient in those times of difficulties Now I pray what is more consonant to Gods Law then to renounce all earthly things for the glory of God therefore in these places nothing is counselled but what by the Law is commanded X. The end of good works is threefold to wit the glorifying of God and the testifying of our gratitude towards him the certainty of salvation and for our Neighbours edification We are taught Mat. 5.16 that we must study to do good works both for Gods cause and our neighbours Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven They are to be performed for our own sakes because we can have no assurance of salvation election vocation and justification but by good works as the effects of Faith Justification and Sanctification whence John saith He that doth well is of God 1 Ep. 3.11 XI The subject of good works is man regenerated This was proved in the former Book cap. 10. out of our natural corruption whence appears the vanity of the School-mens Doctrine concerning merit of congruity and condignity they ascribe that to the works of an unregenerate man before the first grace but this to his works done after the first grace is received That they call the merit of congruity because it is fit or congruous that reward be given to him that worketh vertuously this they call merit of condignity because there is a proportion between the merit and the punishment of which opinion Bellarmine and Stapleton were ashamed XII The adjuncts of good works are their imperfection and necessity XIII The good works of the Saints are imperfect while they are travellers here but they shall be perfect in the state of glory hereafter This Doctrine is not thwarted by those places in which the Saints are said To walk perfectly and not to turn towards the right hand or to the left hand for in those places is understood not so much perfection it selfe as the desire of it and the perfection of parts rather then of degrees or their sincerity and integrity are meant whereby the faithful though the Scripture elswhere speaks of their sins study to serve God in the simplicity of their heart without hypocrisie XIV Yet this imperfection is covered with Christs perfection hence our halfe perfect workes and which are joyned with infirmities are reputed for perfect in this respect the Church is said to be without spot or wrinckle XV. Good works are necessary by the necessity of precept and the means but not by the necessity of the cause or merit By the necessity of precept they are necessary because the studie of good works through all the Scriptures is most severely enjoyned to us They are necessary in regard of the means because they are sure marks of Vocation Election and true Faith and because they are the way and means to attain heavenly blisse As if a man should make a journey from York to London to obtain an inheritance the way or journey is the medium or means but not the meriting cause of the inheritance even so it is in this matter Works would be truly meritorious if they had these three conditions 1. If they were our own 2. If they were not due 3. If they were proportionable to life eternal But in our good works these conditions are wanting 1. Though good works be done by us yet they are not of us 2 Cor. 3.5 2. We are bound to do them so that if we should do all yet we must confesse We are unprofitable servants Luk. 17.10 3. They have no proportion if they be compared to life eternal CHAP. II. Of Vertues pertaining to the Decalogue and whole Worship of God VErtues or good works are either general or particular Those belong to the whol worship of God so to the whole Law these to either of the Tables or to each Command The vertues of the first Command are either of the Understanding or the Will The vertues of the understanding are Wisdome and Prudence Wisdome is that vertue by which we know Gods will and our own infirmity that we may do what is conformable to Gods will and may seriously beseech God for strength to perform this will Rom. 12.2 That you may prove what is that good and acceptable and perfect will of God Psal 143.10 Teach me to do thy will because thou art my God lead me by thy good Spirit through the right path To this is opposite foolishnesse or ignorance of Gods wayes or an opinion of wisdome Jer. 5.4 These are foolish for they know not the wayes of the Lord nor the judgments of their God Pro. 3.7 Be not wise in thy own conceit Eccl. 7.16 Be not too wise Prudence is a vertue whereby we foresee how things are to be done in respect of time place and manner and what will be the event of each businesse which is undertaken The RULES I. Prudence is the director or guide of our counsels and actions II. It is prudence to distrust the world and not rashly to believe every man Jer. 9.4 Let every one take heed of his friend Mat. 10.16 Be wise as serpents and innocent as doves III. It is prudence to counterfeit and to dissemble Yet here we must know how and for what end we may counterfeit and dissemble the end is either the edification of the Church or the trial of things needful or the avoiding of dangers or the desire of eschewing vain-glory or boasting Then it will be lawfull to do this when it can be done without prejudice to Gods glory to the truth to charity to justice to our calling and duty and without fraud IV. It is prudence in the evils of sinne to choose none in the evils of punishment to choose

absolute in respect of the efficient impulsive Cause which neither is Faith in those which were to be elected nor sin in those which were to be reprobated but Gods most free will Foreseen Faith or Holiness is nor the cause of Election for man was not elected because he was to believe but therefore he believeth because he was elected Act. 23.48 And they believed so many as were ordained to life eternall Neither are we elected because we were to be holy but that we might be holy and unblameable before him through love Eph. 1.4 Neither is foreseen sin the cause of Reprobation for so we should be all reprobate but that God according to his most free good pleasure hath done what he did as manifest by that Luke 12.32 It is your Fathers pleasure to give you a Kingdom and Rom. 9.16 I will have mercy on whom I will have mercy and ver 18. Therefore he will shew mercy on whom he will and whom he will he hardeneth III. It is not absolute if we consider the matter or object and the means by which he puts this decree in execution IV. For the matter or object of election and reprobation is not man considered absolutely but as he was to fall into sin of his own accord The reasons are most evident because the decree of manifesting mercy wrath or justice presupposeth sin for there can be no mercy but towards him that is in misery and there can be no justice or just indignation but towards him that is a sinner 2. Because that onely can be reprobated which may be reprobated but man is reprobable or may be reprobated not as by God he was created but as by Satan he was defaced V. Sin therefore is not the impulsive cause of Reprobation but a necessary condition of the matter or object for though it be not the cause of Reprobation yet it is the cause of reprobability or why a man should be reprobated For Reprobation and reprobability differ as the act and possibility All men are reprobable or are liable to Reprobation for sin but all are not therefore actually reprobate VI. Reprobation then presupposeth the decree of mans Creation 2. Of the donation of Gods image upon him which Image was to be lost 3. Of the permission of mans fall VII But the means of execution are so ordered that albeit God worketh most freely and according to his good pleasure yet neither have the Elect any just cause to brag nor the Reprobate to complain for to those undeserved grace was bestowed and on these deserved punishment is inflicted VIII These are different questions 1. By what right doth God reprobate man which is his creature 2. Why did he not choose all but some and reprobate others 3. Why did he choose this man to wit Peter and reprobate that man to wit Judas To the first we answer from the materiall cause in that Adam as he was to fall was liable to reprobation To the second we answer from the end because God was willing to manifest the glory of his mercy and justice But to the third from the cause impulsive because it so pleased him To use the Apostles simile If it be demanded why the Potter out of the same lump makes vessels of such different conditions it is answered from the end because there be different uses of these vessels in the house If again it be demanded why out of one peece of the lump a vessel of honour is made and out of the other a vessel to dishonour it is answered from the cause impulsive because it so pleased the Potter IX Christ is to be considered either as God or as God and man the Mediator In the former respect he is with the Father and Holy Ghost the efficient cause of our election but in the latter respect he is the means of execution thereof We are then said to be elected in Christ Eph. 4. because by him we were to be saved The decree of saving us is called Predestination to the End but the decree bestowing Christ upon us as our Head is named Predestination to the Means X. Although these words of Predestination Prescience and Predetermination are sometime taken for the same yet or understandings sake they may be thus distinguished Predestination signifieth the very purpose of God to save us Prescience that free bounty by which he acknowledgeth us for his own but Predetermination imports Predestination as it hath reference to Christ and the other means of salvation Rom. 8.28 29. But we know that to those who love God all things work together for their good to those I say who are called of his purpose for whom he foreknew those he predestinate that they might be conformable to the image of his Sonne c. XI They are altogether * A. R. Predestination is a part of Providence so is Reprobation For as God by his providence hath ordained some to life eternal so by that same providence he was to suffer some to fall away from that happinesse foolish who acknowledge Election and deny Reprobation Because the Scripture teacheth that there is Reprobation as well as Election Esa 41.9 I have chosen thee and not cast thee away Mal. 1.3 Jacob have I loved and I have hated Esau Rom. 9.18 He will have mercy on whom he will and whom he will he hardeneth Rom. 11.7 The election hath obtained it and the rest have been hardened 1 Thess 5.9 God hath not appointed us to wrath but to salvation 2 Tim. 2.20 Vessels to honour and to dishonour Jud. v. 4. For there are certain men crept in which were before of old ordained to condemnation XII As Christ is the cause not * Christ is the efficient cause of Election as he is God equal with the Father He is the meritorious cause as he became our Mediator As head of the Church he is also the cause of Election Joh. 15.16 I know whom I have chosen and Joh. 13.18 I have chosen you In respect of his active and passive obedience he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outward moving cause And if he be the cause of salvation he must needs be the cause of election on which salvation depends Causa causae est causa causati But because we are said to be elected in him as he became our Surety he is called the medium or mean of election rather then the cause As he is God we are elected by him as Mediator in him As God he is the principal efficient as Mediator the secondary or mean of election of Election but of Salvation so Infidelity is the cause not of Reprobation but of Damnation Damnation differs from Reprobation as the means of Execution from the Decree XIII Damnation is not the end of Reprobation but the manifestation of the glory of Gods justice Therefore to say that man was created that he might be damned is to say amisse for damnation is not the end but the means of execution of which man by his

covering as it were the Divine nature X. In the Court was the Altar of Burnt-offerings overlaid with brasse representing Christs flesh united to the Divinity and withall his strength of suffering any thing for us the Altar also of Incense intimating Christs Intercession for us XI There also was the brazen Laver appointed for washing which signified that we are purged by the blood of Christ that we may offer to God acceptable sacrifices XII In the Holy-place or Court of the Priests was the Table and on it the Shew-bread and the golden Candlestick by which was taught that Christ is to his people meat drink and light to life eternal XIII In the same place were the Vessels of Gold ready for sprinckling and Incense representing both Christs death and Intercession XIV In the Holy of Holies was the golden Censer proper to the High-Priest alone and there was also the Ark of the Covenant XV. The Ark was made of Cedar-wood and covered with Gold which represented both Christs natures XVI The Tables of the Law the Manna and Aarons rod kept within the Ark representing Christ as he teacheth nourisheth and ruleth his People XVII The cover of the Ark called the Propitiatory together with the Cherubims from whence God promised to speak with Moses was the Type of Christ covering our sins defending us by his Angels and expounding to us the word and counsel of his Father The manner of the Levitical service consisted partly in the things that were offered to God partly in holy times The things that were offered to God were sacrifices both Expiatory or of Propitiation Eucharistical or of Thanksgiving The Expiatory sacrifice or Peace-offering was when the faithful witnessed by the killing and offering of living creatures that they in themselves were guilty of death and that they placed their confidence in the blood of Christ as of that immaculate Lamb who was to be offered afterward for the sins of the world The sacrifice of Thanksgiving was offered either for all sins or for some certain sins The sacrifice that was offered for all sinnes was called a Holocaust or burnt-offering for it was performed by burning the whole sacrifice The sacrifice for certain sins called the Sacrifice of Redemption was either for the sinne it self or for the guilt thereof The Sinne-offering was when a sinne was expiated which had been committed out of error or ignorance See Levit. 4.2 3. The sacrifice for the guilt called the Trespas-offering was when a sin was expiated which had been done wittingly yet out of infirmity Lev. 5. 7. The Eucharistical sacrifice or Offering of Thanksgiving was to testifie the gratitude of the offerer These were performed by offering of gifts onely or by offering of living creatures also The sacrifice of gifts called Libatio or Meat-offering was that in which meat drink oyle salt frankincense c. were offered The sacrifice of Living-creatures was performed either by burning the fat of the sacrifice or by killing and eating of the beasts also That was called the Sacrifice of Pacification This the Sacrifice of Praise The holy times were either of dayes or of yeares Of dayes were 1. The morning of each day and the two evenings in which the daily sacrifice was offered 2. The seventh or Sabbath-day which was a type of that sanctification and rest which was to be obtained by Christ 3. The Calends or New-moons or first day of the moneth The times of the yeares were either anniversary or every yeare or else after the expiration of divers years The anniversary Solemnities were either greater or lesser The greater were the Feasts of Easter Pentecost and of Tabernacles The feast of Easter was celebrated the fiftieth day of the first moneth as a remembrance of the peoples delivery from Egypt and as a type of their future delivery by Christ The feast of Pentecost was kept the fifty day after Easter as a memorial of the Law given upon mount Sinai and as a type of that new Law which was to be written in our hearts by the Holy Ghost who was to be sent afterward in a visible form At this feast were off●red the first-fruits hence it was called the Feast of the first-fruits The feast of Tabernacles was solemnized the fifteenth day of the seventh moneth as a remembrance of that gracious preservation of the Israelites in the desart in tents and as a type of Christs incarnation Thanks also were given to God at this feast for the fruits and harvest whence it was called the Feast of Collection The lesser solemnities were The feast of Trumpets celebrated the first day of the seventh moneth in which the civil yeare had its begining the feast also of Expiation which fell out upon the tenth day of the same moneth That did represent the sounding of the Gospel this of our atonement to be made by Christ The Solemnities that were kept after divers years were the Sabbathical year and the year of Jubile The Sabbathical year or year of weeks was every seventh year in which there was a cessation from tilling the ground and from demanding of debts The yeare of Jubile was every fiftieth yeare in which all possessions returned to their owners and the Hebrew servants were set free A type of our freedome from Sin and Satan by Christ So much for the Ceremonial Law the Judicial Law was that which belonged to the constituting of the Jewish Commonwealth The RULES I. As the Ceremonial Law had relation to God so the Judicial to our Neighbour II. The Judicial Law binds us in those things that agree with the Moral Law and were of common right III. But what was of private right and commanded for the Jewish Commonwealth in particular doe no more bind us then the Municipal Lawes of other Commonwealths CHAP. XV. Of the Gospel and how it agrees with and differs from the Law HItherto we have seen out of the Law the necessity of Redemption now we are to see the truth thereof in the Gospel The Gospel is the joyful news or the Doctrine of the Son of God being sent into this world that he might assume our nature and might undergo the curse of the Law for us that by his perfect obedience to the same he might obtain life eternall to us The RULES I. The Law and Gospel agree in the chief efficient cause to wit God and in the instrumental namely the written Word but they differ in their outward instrumental causes both because the Law was delivered by Moses and the Gospel by Christ fully and also because the Law is by nature known to man but the Gospel is not except by Gods gratious revelation II. They agree in their common matter because on both sides obedience is required by promises and threatnings but they differ in their particular matter for the Law principally teacheth what we must do and the Gospel what we must believe III. They agree in their common form because on both sides the Looking-glass of perfect obedience is

to be no more as the former testimonies affirm So much of the end of the world Life eternal is the highest degree of blessedness in which we shall be made partakers of Christs glory enjoying the sight of God and heavenly joyes for ever and ever The RULES I. The general efficient cause of Life eternal is the whole Trinity but particularly Christ our Lord who by his merit obtained life for us and by his efficacy applies it to us and bestows it upon us Hence he is called the everlasting Father Isa 9.6 and metonymically Life it self Joh. 14.6 II. Good works are not the meritorious cause of life eternal although life is promised to them as a free reward A reward is promised to good works not as a due debt but as a free gift not that by them we can merit life but that we may be provoked to them III. That eternal happinesse consisteth in our freedome from all evil in the variety magnitude and eternity of joyes Rev. 21.4 And God will wipe all tears from their eyes and there shall be no more death nor sorrow nor crying nor shall there be any more pain for the first things are past IV. The variety of joyes shall be in the delights of heavenly mansions in the blessed society of the Saints but chiefly in the union with God V. There shall be a glorification both of body and of soule VI. In the body shall be 1 Clarity 2 Impassibility 3 Subtility 4. Agility VII The soule shall be farre more perfect then it was in the state of innocency for in it shall be understanding without error light without darknesse wisdome without ignorance reason without obscurity memory without oblivion the will also shall be without perversenesse joy without sorrow pleasure without pain In the state of innocency there was in man a possibility not to sin in the state of glory there shall be no possibility to sin VIII The beauty of heavenly mansions was shadowed by the type of Solomons temple and Jerusalem Psal 84.1 c. Rev. 21.22 IX The communion of Saints which shall be with joy is expressed by the similitude of a feast Matt. 22.2 c. X. Neither shall we have communion onely with the Angels but we shall be also like the Angels Matt. 22.30 Luk. 20.36 XI There shall be such a communion with God that we shall see him without end love him without tediousnesse and praise him without wearisomnesse XII So great shall be that joy that nei●her our tongues can expresse it nor our mindes conceive it For in this life neither hath the eye seen nor ear heard nor minde conceived that which can equal that glory 1 Cor. 2.9 XIII Neither shall any bounds be set to this happinesse nor shall we ever fall from it but it shall continue for ever Psal 16.11 Thou shalt shew me the path of life for in thy presence is fulnesse of joy and at thy right hand are pleasures for ever more XIV There sall be degrees of eternal happinesse This is gathered from Daniel cap. 12. v. 3. They that be wise shall shine as the brightnesse of the firmament and they that turn many to righteousness as the stars for ever and ever Neither is this opnion overthrown by that place of Matth. 13. v. 43. whereas the just in general are said to shine as the Sun for though the glory of the Elect being considered in themselves is likened to the brightnesse of Sun and Stars yet in Daniel cap. 12. this is promised to Doctors above other men neither can any other reason be given why there mention is made chiefly of them that instruct others That place 1 Cor. 15.39 40 41. Is alleadged but to little purpose for proofe of this for the simile concerning the diversitie of brightnesse in the starres doth not prove the degrees of future glory but the difference only that is betwixt a mortal and a glorified body as it appears by what followes In the mean while we allow not that manner of different glory which the Papists teach to wit diversity of merits For as the gift of Faith and Sanctification according to Gods meere grace is unequally distributed to the Saints so he will according to his gracious pleasure impart glory but so that no man shall have cause to complaine of any want of glory in himselfe or why he should envie it in another The SECOND BOOK Concerning the WORSHIP of GOD. CHAP. I. Of the Nature of good works IN the former Book we have spoken of the Knowledge of God now we are to speak of his Worship The true worship of God consisteth in true holiness and righteousness or in the study of good works which good works are performed by the grace of the Holy Spirit out of true Faith according as the Law requires to the glory of God the certainty of our salvation and edification of our neighbour The RULES I. Good works are called Vertues But we take this word vertue in a larger sense then it is taken by Philosophers for here we call vertues holy affections holy thoughts and actions II. The same Synecdochically are called by the name of Charity For so Christ saith that the whole Law consisteth in the precept of love towards God and our neighbour whereas love towards God belongs to the first Commandment but love to our neighbour to the second Table III. The principal efficient cause of good works is the Holy Ghost in respect of beginning continuation and perfection For it belongs to the same power to begin in us a good work and to perfect it Phil. 1.6 as also to give both to will and to be able or to do cap. 2.13 IV. Their instrumental cause is Faith the root of good works Rom. 14.23 What is not done of faith is sin V. The matter of good works are the affections and actions of a regenetate man VI. The form of them is their agreement with the precepts of the Decalogue For sin is a transgression of the Law 1 Joh. 3.4 VII Therefore these are not good works which are conformable to the commandments of men and not of God Isa 29.13 Mat. 15.9 In vain do they worship me teaching for doctrines the commandments of men VIII Neither are those good works which the Papists call works of Supererogation by which they say more is performed then by the Law is required IX This opinion is grounded upon their conceit of counsels or things not commanded but left to our liberty the omission of which is not punishable but the performance is greater then legall obedience and therefore meritorious They say such counsels may be seen Mat. 19.11 where they teach that the counsel of single life is not contained within the command and ver 21. where they say that to the young man a counsel was given not a command that he should sell his goods and give them to the poor and then follow Christ and 1 Cor. 7. where they say that the single life is counselled But

the Magistrate 179 Knowledge of God 250 LAbour before the fall 58 Law what 72. why renewed since the fall 74 if it be corrected by Christ ibid. how it differs from the Gospel 87. ceremonial 78 political 86 c. Levites office 80 Liberality 324 Liberty essential to the will 45 Christian liberty 218 Liberty of speech 332 Life eternal 238 First Light 40 Limbus Patrum of infants 72 Lots 282 Love ordered and disordered 336 337 Evil Lusts 335 Luxury in food 308 Lying if any be lawful 327 MAgistrate how to be obeyed 180 Magistrates nursing fathers to the Church 179 Magnificence 324 Malevolence 292 Mans creation 41. his foursold estate ibid. Man what 42 how immortal before his fal 58. what he is before his calling 193 Mary Mother of God remained a Virgin 103 Marriage what how and between whom it is to be contracted how to be dissolved 310 311 Masse vid. Sacrifice Mercy 293 The conditions of Merit 245 Merit of congruity and condignity 244 Mildnesse 304 Ministers of the Church 170 and their calling 173. their duty to conceal secrets 179 Our Misery how manifold 58 Moderation 305 Modesty 310 Multiplicity of Gods vide P. Murther 303. Self-murther ib. Nazarites 81 OAths what and how manifold 277 c. of whom how to be performed why to be kept ibid. 279. being offered their refusal ibid. Obstinacie in evil 249 Opinion of wisdome 246 PArsimony 325 Patience 254 Pawns vide Pledges Persidiousnesse 330 Perjury 280 Perseverance of the Saints 214 Perseverance in sin 253 Persons of the Deity what 18. their trinity unity 24 25. how Person and Subsistence differ 18 19. Person of Christ how considered 90 Pledges to be taken or restored 323 Polythelsme or multiplicity of gods 250 Pratling 330 Self-praise 332 Prayer what 260. its parts ib. its impulsive causes ibid. the Lords prayer a perfect form ibid. for whom and against whom we must pray 262 External gesture in prayer ib. Predestination what 32 33 whether absolute ibid. the means of its execution 34 Priests of the old Law 80 The High-Priests ornaments ibid. Popish Priests 118 Prescience and Predetermination how different 35 Profusion 325 Promptitude in Gods service 248 Propitiatory 83 Providence of God eternal 28. How it differs from Fate ibid. 47. His actual Providence 46. How it useth sinne 47 Prudence 246 REdemptions necessity by the Law Verity by the Gospel 72. Redeemer who 95 Why God and Man 92 93 Regeneration diversly taken 211 Rejoycing in evil 293 True Religion what 255. It 's Antiquity 256. If to be defended by Armes 257. The word Religion diversly taken 255. Reformation of Religion 257. If the Reformers were lawfully called 174 c. Reliques vide Idols and Worship Repentance 253 Good Report 333 Reprobation and its causes 36 Resurrection of the dead 227. Desire of Revenge 304 Reverence to Superiours 297 Rusticity 331 Sabbath its Sanctification 284. It 's Profanation 287 Sacraments before the fal ●5 Sacraments of the New-Testament clearer then of the Old 147 c. Five Popish Sacraments 149. Sacramental phrases 144 c. Sacraments how differing from the Word 146 c. Sacraments of the Old and New-Testament their difference 148. Union of the signe and thing in Sacraments 142. Signes in the Sacraments of foure sorts 143 Sacrifices of the Old-Testament what and how many 83 c. The Masse contrary to Christs Sacrifice 118 160 c. Assurance of Salvation 215 216 Sanctification what 211. The causes of Sanctification 212 Sanctification of Gods name 275 276 Scripture or Word of God unwritten and written 3. Scriptures Divinity 4. It 's Authority 5. It 's perfection 8. Translation 9. Meaning and sence 9 10 Scurrility 331 Cornal security 252 Silence 330 Sedulity vide Diligence Simplicity fained ibid. Sinne what whence how manifold 58 59. First Sin 60. Sin original 62. Sin actual 67. Sin against the Holy Ghost 68 Sincerity 328 Sloth 301 Sobriety 308 Soul of man its original 42 its immortality faculties 45 Stars their creation and use 41 Spiritual Stupidity 275 Self-sufficiciencie 324 Superstition 274 the Lords Supper 157. It s difference from Baptism 160 the Cup to be given to the people 158. Tropes in the words of the holy Supper 145 159. THe Tabernacle and its parts 81 c. Temperance 307 Testament old and new vide Covenant Theft what and how manifold 319 320 Holy times 84 85 c. Tree of Knowledge what 56 Truth 327 Tyranny 301 VIgilancie 309 Watchings superstitious ibid. Unmercifulnesse 293 Voracity 308 A Vow what and how manifold 264 Usury lawfull and unlawfull 322 323 War how lawful 306 Watching vid. Vigilancie Wisdome 246 False witnesse 327 c. Word of God vid. Scripture Works of God how manifold 26 27 Good works what 241. if they justifie 209 if performed by the irregenerate 64. 244. how necessary to salvation 245. Christs works of mediation 93 c. 104. Works of supererogation 242 243. the World its end 234 the true Worship of God 258 ready Worship 248 Worship of idols 270 Adoration of the Host 271 Worshiping of Reliques 272 vide Idolatry Will-worship 265 ZEal for the glory of God 275 THE ANATOMIE OF THE BODY OF DIVINITIE DIVINITIE speaks of GOD As he is to be known In himself in regard of his Essence by His Names Properties Incommunicable such are his Simplicity Infinity Communicable in analogical effects such are his Life Will. Power Of the three Persons Differing in Order Properties Manner of operation Agreeing In the same e Essence In the same Equality In the same Vnion or Cohabitation In their works which are First Essential Personal Secondly Inward Outward Immanent see B. Transient see B. As he is to be worshipped see A. B. Immanent His Decree Of all things called His eternal Providence Of reasonable creatures Angels Men. called Predestination consisting of Election Reprobation Transient The Creation in six dayes Actual Providence General by which all things are governed Good by effecting of them Evil by Permitting Determining Directing Special governing Angels God Evil. Man in the state Partly Of Innocencie where The Covenant of Works Sacraments the Tree of Life of Knowledge of God and Evil. Of Misery which is of offence or sin The first derived from the first Original Actual of Infirmity Malice Of Punishment which is either Temporal or Eternal Partly see C. C. Partly Of Grace in Redemption the necessity of which is known by the Law Moral Ceremonial Politick The truth by the Gospel concerning Christs Person which from eternity the Son of God In time Incarnate by his Conception in the power of the Holy Ghost of the blood of the Virgin By his Nativity By his Office Prophetical Sacerdotal Regal By his State of Humiliation Exaltation In Vocation to the Redeemer which is common to Elect and Reprobate to the outward communion of the Covenant or Testament of Grace which in substance from the first preaching in Paradise is the same In Administration different to wit the