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power_n	body_n	natural_a	sow_v	2,624	5	11.4108	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

ye should be wise in your own conceit that blindness in part is happened to Israel until the fulness of the Gentiles be come in and so all Israel shall be saved The Apostles scope in this is to dehort Christians from insulting over the Jews that are rejected because they themselves are called The reason is because by their ruine the Gentiles have received salvation ver 11. Yet so that all hope of reconciliation is not cut off from the Jews ver 15. Nor are they exempted from being rejected who being Christians onely in name are puffed up in their mindes ver 20 21. That former passage of the rejection of the Jews which was not altogether without hope of pardon doth shew in a mysterie that the Jews were not totally but in part only rejected not in respect of time for it was to last onely a while but in respect of that part of the Jewish Nation which contains the Reprobates so that the meaning is this blindness hath hapned not to all the Jews but to a part onely that is to the reprobates Neither have these words untill the fulness of the Gentiles come in this meaning that there shall be such a plausible calling of the Jews after the fulness of the Gentiles is come in For there is nothing more usual then that these particles untill or till being denyed or affirmed signifie the same that never or always As we shewed above c. 19. Neither doth that which the Apostle subjoyns v. 26. hinder any thing this interpretaton And so all Israel shall be saved For by the name of all Israel he understands the Elect which indeed are the true Israelites as above c. 9.7 c. he sheweth And also in the following places v. 28 c. 11. he explains saying As concerning the Gospel they are enemies for your sakes but as touching the Election they are beloved for their fathers sakes The summe of the whole place is this The rejection of the Jewes nation in part whereby blindnesse shall remain upon the reprobate doth no wayes prejudice the elect of that same nation but they also and so all Israel shall be saved See Calvin on this place VII The signe of Christs presence shall be doubtless an incredible brightness and majestie in which he shall appear For he shall come in the clouds of heaven Mat. 26.64 with incredible glory Mat. 25.31 accompanied with the whole army of his Angels ibid. with a great shout and voice of the Archangel 1 Thess 4.16 By reason of his brightness the Sun and Moon shall be darkned as lesser lights by the greater and stars shall fall from heaven that is they shall seem to fall from heaven and the powers of heaven shall be shaken Mat. 24.29 yea at his sight heaven and earth shall seem to flie away Rev. 20.11 Thus of Christs coming The resurrection of the dead is whereby the bodies of the dead shall be raised but the bodies of those that remain alive shall be changed and shall be again united to their souls by an indissoluble union The RULES I. The Resurrection called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is First or Second That is a resuscitation from the death of sinne to the life of righteousnesse This is a revocation from death corporal to life Rev. 20.6 Blessed is he who hath part in the first resurrection II. The Scripture proves the Resurrection of the dead by testimonies a examples b types c and reasons d a Iob 19.25 26. Dan. 12.2 Hos 13.14 Mat. 22.31 c. 27.52 Ioh. 5.26 27 28. Phil. 3.21 1 Thess 4. and other such like places b The example of those that were raised by the ministery of Eliah 1 King 17.22 Elisha 2 King 4.34 2 King 13.21 by Christ also Mat. 9.25 Luc. 7.14 Ioh. 11.11 Mat. 27.52 53. and by the Apostles Act. 9.40 20.10 c The type of Aarons Rod budding Num. 17. of the Jews returning from Babylon Ezek. 37. but chiefly of Henoch and Elias Gen. 5. 2 King 2. d Reasons are drawn from the covenant of God which is not broken by death Mat. 22.30 from the promises of life eternal from the Sacraments which are seals thereof which 1 Cor. 15. are set down at large but the chief reason is drawn from Christ who is not only the type and example of our resurrection but the beginning also thereof for from the life of the Head we undoubtedly gather the life of the mystical body III. Though the Resurrection of the dead is above nature and mans corrupt reason yet it is neither against nature nor against right reason For right reason teacheth that the dead can be raised and shall be raised That is gathered from his omnipotence this from his justice For as it is just that some sins be punished after this life so it is just likewise that what was the companion of sin should be the companion of pain IV. The generall efficient cause of the Resurrection is the whole Trinity the particular is Christ our Lord. Christ is the efficient cause of this three wayes 1. As God 2. As the Judge of the world 3. As Mediator The first two wayes he is the efficient cause of resurrection both in the elect and reprobate but the third way he is the cause of the resurrection of the faithful by his merit efficacie and inchoation V. The matter is the same numerical body that man had in this life Besides Iobs testimony Iob 19.26 the reason annexed to the third Canon taken from Gods justice proves this VI. The form consisteth in the reunion of body and soul and restoring of the dead to life and in the sudden change of those that remain and in their freedome from corruption 1 Cor. 15.51 VII The end is the declaration of Gods justice and mercy of that in raising the wicked to condemnation of this in raising the godly to life eternal Dan. 12.2 Joh. 5.28.29 VIII In the Resurrection the godly shall be freed not only from corruption and bodily defects but shall be crowned also with glory 1 Cor. 15.42 43 44. It is sowed in corruption it is raised in incorruption it is sowed in dishonour it is raised in glory it is sowed in weaknesse it is raised in power it is sowed a natural body it is raised a spiritual body CHAP. XXXV Of the last Judgement SO much of the antecedents of the last Judgment The Judgment it self is that most glorious act whereby Christ shall judge the whole world The RULES I. The certainty of the last Judgment is proved by the same arguments by which we proved the certainty of Christs coming and of our resurrection II. The general efficient principal cause is the whole Trinity the particular is Christ our Lord in the assumed humane nature but glorified III. The chiefe power of Judicature shall be in Christ for to him all power is given and from whom no appeal can be made to any superiour IV. This Judge shall be

body infinite and such like can no ways be ascribed to God for these are actions not of power but of impotency 5. The power of God is altogether irresistible CHAP. II. Concerning the Persons of the Deity THE Persons of the Deity are subsistences each of which hath the whole essence of God differing notwithstanding in their incommunicable properties The RULES I. The words of Person Trinity or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is same Essence although they be not found in Scripture in the same syllables yet they are consonant to the Scripture and are profitably used by the Church II. The word Hypostasis or Hyphistamenon that is Subsistence are of a larger extent then the word Person For Hypostasis or Hyphistamenon is any individual substance but the word Person signifieth an individual substance compleat rational and differing by incommunicable properties from another yet the Apostle Heb. 13. useth the word Hypostasis for Person by the figure called Metalepsis III. The Person in the Deity is neither the * A. R. * Though this name Person be common to all the three yet it is not predicated as genus or species because the Persons of the Trinity differ not numerically much less essentially as they must of which genus and species are predicated species of God or of the Deity nor a part thereof nor another thing besides the Deity nor a bare relation nor the manner only of subsisting but the very essence of God with a certain manner of subsisting IV. Neither yet is the Person a thing compounded of entity and non-entity neither are the essence of God and the manner of subsisting two different things but a thing or entity and the manner of the entity The Persons of the Deity are three Father Son and Holy Ghost The Father is the first Person of the Deity existing from himself begetting the Son from eternity and with him producing the Holy Ghost The Son is the second Person begotten of the Father from eternity with the Father producing the Holy Ghost The Holy Ghost is the third Person of the Deity proceeding of the Father and the Son from eternity The RULES I. The Trinity is not the number * A. R. The number numbring may be understood essentially God or the Soul or an Angel for so Plato calls the soul a number or Number numbring may be taken accidentally for those discrete quantities which we call numbers as two three four and in this sense the Trinity is not the number numbring because this is an accident numbring but the number numbred II. The Doctrine of the Trinity is not a bare tradition of the Church but a Doctrine expressed in Holy Writ This is against the Papists who to evince the insufficiency of Scripture are not afraid to affirm the contrary III. Although in the Old Testament the Doctrine of the Holy Trinity was somewhat obscure yet it was not altogether unknown Gen. 1.1 In the beginning God created the heaven and the earth and ver 2. The Spirit of God moved upon the waters and ver 16. Let us make man Psal 33.6 By the word of the Lord the heavens were made and by the breath of his mouth all the hoast thereof 2 Sam. 2.32 The Spirit of the Lord spake in me and his word was in my tongue Esay 6.3 Holy holy holy Lord of hosts Esay 63.9 The Angel of his countenance to wit of God the Father saved them and ver 10. They rebelled and grieved his holy Spirit Which testimonies though the obstinate Jews go about to elude yet they will content sober Christian mindes IV. But there are clearer Testimonies in the New-Testament Mat. 3.16 And the heavens were opened to him to wit to Christ and he saw the holy Ghost descending and coming upon him and ver 17. And behold a voice came from heaven saying This is my beloved Son in whom I am well pleased Mat. 28.19 Baptise them in the name of the Father Son and Holy Ghost Joh. 14.16 I will ask the Father and he will send you another Comforter and 15.26 When the Comforter shall come whom I will send to you from the Father 2 Cor. 13.33 The Grace of our Lord Jesus Christ and the love of God and communion of the Holy Ghost be with you all 1 Joh. 5.7 There are three which bear witness in heaven the Father the Word and the Holy Spirit V. To these may be added the Testimonies which prove the Divinity of the Son and Holy Ghost 1. From their Names 2. From their Properties 3. From their Works 4. From their Divine Honours 1. The Deity of the Son is proved 1. From his Divine Names In the Old Testament The Angel of the Covenant Malach. 3.1 He who oftentimes appeared to the Fathers to foreshew his Incarnation was the Son of God and is every where called Jehovah and God Gen. 16.13 18.1 32.1 which place may be compared with Hosea 12.6 Exod. 3.15 Jos 6.2 Zac. 2.12 3.1 2. But for the Testimonies of the New-Testament they are very clear Joh. 1.1 And the Word was God and 17.3 This is life eternal to know thee the onely true God and whom thou hast sent Jesus Christ Joh. 20.31 But these things are written that you may believe that Jesus is the Christ the Son of God Act. 20.28 God redeemed the Church with his own blood Rom. 9.5 God blessed for ever Tit. 2.3 The mighty God Such phrases are frequent in the Revelation 2. From the Divine properties and 1. From Eternity Joh. 8.58 Before Abraham was I am Rev. 1.8 I am Alpha and Omega which was which is and which is to come 2. From his Omniscience Joh. 2.24 25. He knew all men and needed not that any should testifie of man for he knew what was in man 3. From his Omnipresence Matth. 28.20 I will be with you to the end of the world 4. From his Omnipotency Joh. 5.19 Whatsoever the Father doth that likewise doth the Son Heb. 1.3 He supporteth all things by the word of his power 3. From his Divine Works Joh. 14.11 Believe that the Father is in me and I in the Father if not at least believe for the works sake 4. From Divine Honour We must believe in him Joh. 3.16 We must baptize in his name Mat. 28.19 At his name every knee shall bow Phil. 2.10 2. The Divinity of the Holy Ghost is proved 1. From his name God Act. 5.3 Then Peter said Ananias why hath Satan filled thy heart to lie against the Holy Ghost and ver 4. Thou hast not lied against man but against God 2. From his Properties and 1. From his Eternity Gen. 1.2 The Spirit moved upon the waters 2. From his Omnipresence Psal 139.7 Whither shall I go from thy Spirit 3. From his Omniscience 1 Cor. 2.10 The Spirit searcheth all things even the deep things of God 4. From his Omnipotence Which is known by his Works 3. From his Divine works and 1. From the Creation of all

consisting of a reasonable soul infused into him by God immediately Here we disallow not the Philosophers definition by which they call man a reasonable creature but we describe man in the Divinity-School more fitly for our purpose as we have now described him The RULES I. There is a threefold miraculous production of mans body mentioned in Scripture the first was of the dust of the earth without father and mother the second production was out of Adams rib without a mother the third was of the blood of the Virgin without a Father II. The soul of man is not propagated of seed by traduction but is immediately created by God and infused into the body Of mans Creation Moses writes thus Gen. 2. ver 5. 7. The Lord breathed into his nostrils the breath of life and man became a living soul In this place three things are mentioned 1. The immediate Creation of the soul for it is called the breath of God 2. His breathing for he saith He breathed into his nostrils 3. The personal union of body and soul in these words And he was made a living soul metonymically that is a living sensitive creature But that the souls now are immediately created by God and infused into the body is proved by these subsequent Reasons 1. Because otherways our souls should have another original then Adams had for ours must proceed of some pre-existent matter whereas Adams proceeded of none Neither will that objection hold concerning the different way or reason of generation and creation for nothing is generated of matter but what in the beginning was created of matter 2. Because the soul of Christ was not formed of seed by traduction for he was conceived not by the help of man but by the operation of the holy Ghost of the blessed Virgins blood 3. Because the Scripture when it speaks of the original of our souls it speaks as of a work of Creation not of nature Job 33.4 The Spirit of God hath made me and the breath of the Almighty hath given me life Zach. 12.1 The Lord stretcheth out the heavens and layeth the foundation of the earth and formeth the spirit of man within him where it is plain that this is reckoned among the works of Creation 4. Such is mans generation as his dissolution is but mans dissolution is that his body returns to dust and his Spirit to God that gave it Eccl. 12.9 Whereas then in mans dissolution the Spirit returns immediatly to God doubtless it was immediatly formed by him 5. Because the Scripture doth plainly distinguish between the parts of bodies and Spirits Heb. 12.2 6. Because the soul is indivisible into parts therefore cannot be produced but of nothing 7. Because if it were generated by traduction either it must be generated of a soul or of a body or of a soul and body together but it is not generated of a soul * A. R. The soul could not be produced out of any pre-existent matter neither corporeal because it is not a body nor incorporal because spirits and incorporeal substances admit no change or transmutation because of that which is incorruptible nothing can be generated not of a body because it is not corporeal not of a body soul together because so it should be partly corporeal partly incorporeal seeing then it is produced of nothing it must be produced by God alone whose alone property it is to make things of nothing III. These Physical Axiomes Like begets like and Man begets man remain true also in this case both because man begets man a person begets a person as also because by the work of the Parents the body is begot as it were the subject of the soul and so is united to the soul which is infused by God and so thus the whole man is brought into this world by generation 'T is true that man is the efficient cause of man but not according to all his parts for as he is said to kill a man that kills only his body so man is said to beget man though he begets not the soul Neither again is man in this respect ignobler then other living creatures whereas rather for this very cause mans generation is more excellent in that Gods immediate operation concurs with natures work IV. Mans soul is immortal not simply as though God could not annihilate it but by Gods ordination and that it cannot be destroyed by second causes V. The faculties of the soul are really different from the soul as qualities or proper accidents from their subject The reason of this is taken from the event because the essence of the soul remains entire when the faculties are shaken and weakned VI. The souls faculties are either meerly organicall as the vegitive and sensitive facultie or are such onely in part and for a time as the understanding and will the former operate not when the body is corrupted but these without the help of the body can exercise themselves and operate when the body is destroyed VII Libertie from coaction is an essential property of the will Otherways the will were no will CHAP. VI. Of Gods actual Providence GOds actual Providence is that by which not only he preserveth his creatures but also according to his great wisdom goodness power justice and mercy he governs all things The RULES I. To deny * A. R. For he could not bo God if he did not order things to their end but this is providence 2. He were not God if he were not good but this is seen as well in the ordering as in the creating of the World 3. He were not God if he were not prudent but providence is the chief part of prudence this Providence is to deny God himself II. Actual Providence differs from eternal as Execution from the Decree III. As in Gods eternal Providence the will of his good pleasure so in this his revealed will is chiefly seen IV. Providence doth not only consist in knowledge but also in the Government of all things both great and small V. Gods Providence takes not away but establisheth the second causes VI. What * A. R. The world were not perfect if all things were necessary nothing contingent therefore God would have contingencies to depend from contingent causes and necessities from causes necessary therefore what falls out necessarily is because God hath so disposed it things are contingent in respect of the second causes are necessary in respect of Gods providence but this necessity is of immutability not of coaction VII Gods Providence is far different from the Stoicks fatall necessity For the Stoical fate ties God to the connexion of secondary causes but the Christian fate makes a subordination of the second causes to Gods most free will of which he makes use voluntarily not of necessity out of indulgence rather then indigence VIII By Gods Providence both good and evil are governed IX Good things are ruled by an efficacious action or effectual working to which

or other Head over them then the Son of God by Michael the Archangel the Son of God is rightly understood For He is set in opposition to the Devil as to the head of evil Angels Rev. 12.7 Michael and his Angels fought against the Dragon ver 10. Now is salvation in heaven and the kingdom of our God and the power of his Christ VI. The good Angels are ready executors of Gods will especially in the praising of God and preservation of the godly VII We are not carefully to enquire whether or not particular men or Provinces are governed by certain Angels For out of Scripture it appears that GOD useth sometimes the Ministery of one Angel sometimes of more The government of evil Angels is that whereby God hath thrust them out of Heaven into infernal places and eternal destruction as voluntary Delinquents having forsaken their first integrity and become the enemies of Christs kingdom The RULES I. Evil Angels are such not by creation but by their own voluntary defection II. What their first sin was whether Pride or not the Scripture doth not specifie yet it is certain that it was not committed without pride For Pride is joyned to every sin that is committed with deliberation III. We may more safely with the Apostle Jude ver 6. call it a defection from their first originall and a desertion of their proper habitation IV. the evil Angels have a Prince whom the Scripture by way of excellency calleth the Devil the old Serpent Satan and the Dragon See Rev. 12.9 V. Whereas the Scripture speaks nothing of the time when the evil Angels fell nor of the number we ought also in this to be silent VI. Their punishment consisteth partly in the memory of their happiness lost irrecoverably partly in the perpetual sense of their misery and torments VII The substance of the evil Angels remained invisible and immortal and simple VIII There remained also in them no small knowledge and a sagacity also of searching out future things having these helps 1. Their natural knowledge 2. Their long experimental knowledge 3. Astrologie 4. The knowledge of Scripture chiefly of the Prophets 5. Extraordinary revelation so often as God makes use of the service of these torturers * A. R. There is in the evil Angels a twofold knowledge the one by nature which they have not lost at all for their nature being simple admits no dimunition therefore that knowledge which in them depends from their nature as their other natural faculties do were not lost nor diminished Hence they knew how to produce frogs in Egypt and do the other wonders that Moses did onely they could not produce the lice not as if they were ignorant of the occult seeds and causes of such production for the knowledge of the lice was not more difficult then that of the frogs but because they were hindred by the power of God Their other knowledge is by grace and that is either speculative or practical the former is not totally lost but much diminished for of Gods secrets they know very little But the practick knowledge which is joyned with the love of God and detestation of evil is totally lost in them for such evil cannot consist with obstinate malice yet as they naturally know God so they naturally love him as an Entity but not morally as he is the fountain of all happiness of which they know themselves to be eternally deprived IX As this their knowledge is far from charity so it is void of all comfort and strikes in them a terrour Mat. 8.29 What have we to do with thee Jesus the Son of God art thou come to torment us before our time Jam. 2.19 Thou believest there is one God thou doest well the devils also believe and tremble X. There remaines also in them great power which they shew by removing huge bodies out of their places in raising of storms in overthrowing houses and mountains in infecting the ayre and the bodies of creatures with a venemous breath in possessing of men in bewitching the outward and inward senses by altering and changing the organ or object XI But over the stars or celestiall bodies they have no right or power Because to them is granted power to rule in the ayre onely Eph. 2.2 XII All their power over inferior things is so limited by Gods providence that without his power they can do nothing Mat. 8.31 But the devils besought him saying if thou cast us out suffer us to go into the herd of swine XIII Evil Angels can do wonders but not work miracles Because miracles are works exceeding all power of the creatures CHAP. VIII Of the government of man in the state of Innocency SUch is the Government of Angels The government of man is seen in the state of Innocency of Misery of Grace and of Glory The government of man in the state of Innocency is that by which God made a Covenant of works with man promising him eternall happiness under the condition of obedience otherways eternal death The RULES I. God made a double Covenant with man the one of works the other of grace that before this after the fall II. The Covenant of works was confirmed by a double Sacrament to wit the Tree of Life and the Tree of Knowledge both being planted in the midst of Paradise III. They had a double use 1. That mans obedience might be tried by using of the one and abstaining from the other 2. That the Tree of life might ratifie eternal happiness to those that should obey but the Tree of knowledge should signifie to the disobedient the loss of the greatest happiness and the possession of the greatest misery IV. Therefore the Tree of life was so called not from any innate faculty it had to give life but from a Sacramentall signification V. Likewise the Tree of knowledge of good and evil hath this denomination from signifying the chief good and evil and from the event For in effect and by experience man found out how great that happiness and good was which he lost and how great evil and misery he brought upon himself VI. The happiness of man being yet in his integrity consisted chiefly in the Image of God VII The soul is the principal Subject of this Divine Image the body is the secondary so far forth as the operations of the soul do manifest themselves in it VIII The gifts of Gods Image were partly natural partly supernatural IX The natural gifts were the simple and invisible substance of the soul with its faculties the intellect and will X. The supernatural gifts were the clearness of the understanding the liberty and rectitude of the will the conformity of the appetite and affections the immortality of the whole man and dominion over the inferior creatures XI Such was the clearness of Adams understanding that he knew all naturall things which had a possible existence in the first principles which are of themselves known An excellent proof of this was shewed

the creature was capable of V. He was exalted according to his divine nature not by accession of any dignity to it being considered in it self but by the manifestation of that majesty which before was hid under the form of a servant VI. * A. R. It is said here that Christ obtained his exaltation by his obedience nor by the way of merit It is true that Christ as God cannot merit Nor 2. did he merit the grace of union as man for that was infinitely more then man or Angels could merit Nor 3. did he merit by the act of free-will in his conception that plenitude of grace and knowledge which was infused into him Nor 4. did he merit any thing which was not due to him in respect of the Personal union Yet we may not deny but that he merited whatsoever honour was conferred on him before his death and likewise his exaltation after his resurrection for so the Apostle sheweth that because Christ humbled himself and because obedient to the death of the crosse therefore God exalted him Phil. 2.9 10 11. He shall drink of the brook in the way therefore shal he lift up his head Ps 110. Therefore S. Austin in Joh. tract 104. cals Christs humility the merit of his glory and his glory the reward of his humility This glory then was Christs due both in respect of the personal union and also in respect of merit for why may not a thing be due in a double respect Christ attained to this exaltation by his obedience not as it were by merit but as it were by the means or way VII The end hereof was to witnesse that he faithfully performed the office enjoyned him in his humiliation and to manifest his divine power by which he doth powerfully apply his merit to us The parts or degrees of this are three His Resurrection his Ascension to heaven and his Sitting at the Fathers right hand His resurrection was the first degree of exaltation by which Christ having overcome the power of death was raised the third day in that very flesh which he had laid down that he might live to God for ever The RULES I. Christ was not only the object but also the efficient cause of his resurrection Rom. 1.4 Being declared with power to be the Son of God according to the Spirit of sanctification by the resurrection from the dead 1 Pet. 3.18 He died concerning the flesh but was quickned in the Spirit II. The matter of the Resurrection is the same body that was crucified but endowed and glorified with new qualities III. Neither was it so changed as to lose its quantity and three dimensions For otherwise it had been no body nor had Christ remained man in his Resurrection IV. The Forme consisteth in a new and indivisible union of soul and body V. Although Christs Resurrection was altogether miraculous yet it is false that his body passed through the stone which covered the grave or that it passed through the door after his Resurrection Mat. 28.2 The Angel of the Lord rolled away the stone Joh. 20.19 The doors being shut not through the doors that were shut VI. The end of his Resurrection besides that general end which was mentioned before is the assurance of our Resurrection both from the death of sin as also from death corporal Rom. 6.1 2. 1 Cor. 15.12 c. His ascension to Heaven was the second degree of his Exaltation in which Christ after he had conversed fourty days with his Disciples upon earth ascended into heaven The RULES I. Christ ascended both according to his divine and humane natures according to his humane at the object according to his divine as the efficient cause II. The Forme consisteth in Christs real and local translation from this world to the highest heaven III. Here we need not trouble our selves about penetration of bodies both because heaven is not a solid thick or iron body as the Philosophers would have it as also because one body can easily yield to another and the creature to the Creator IV. The doctrine of Christs corporal presence here on earth doth utterly overthrow that of his Ascension V. The special end of Christs ascension is to assure us of our threefold ascension the first is of faith and godlinesse in this life the second of our souls in death the third of body and soul in the last day The sitting of Christ at his Fathers right hand is the highest degree of his Exaltation by which being placed in heaven he is exalted above all power Eph. 1.20.21.22 He hath set him at his right hand in the heavenly places far above all principalities and power and might and dominion and every name that is named not in this world onely but in that also which is to come and hath made all things subject under his feet and hath appointed him over all things to be the head to his Church which is his body and the fulness of him that filleth all in all things The RULES I. To sit at Gods right hand is to have the next power after God After the manner of Kings who use to set them on their right hands to whom they will give the chief honour next to themselves Psal 45.10 The queen is at thy right hand 1 King 2.19 When Bathsheba came to Solomon to speak unto him for Adonijah the king rose to meet her and bowed himself to her and sat down on his throne and he caused a seat to be set for the Kings mother and she sate at his right hand Mat. 20.21 command that my two sons may sit the one at thy right hand the other at thy left in thy Kingdom II. Christ according to both Natures sits at Gods right hand III. The Humanity was so exalted that yet it was not made equal to the Divinity he received glory above all creatures yet not equal to that essential glory which he hath in common with the Father and the Holy Ghost In this highest degree of Exaltation Christ hath not left to do his office He performed his Prophetical office by furnishing his Ministers with gifts of old extraordinarily but now by ordinary means propagating his Gospel through all the world with most happy successe Ephes 4.11 Some he gave to be Apostles c. His Priestly office he exerciseth not in offering himself again or in casting himself with cries and sighs at his Fathers knees but in appearing before his Father for us with the merits of his most full satisfaction and in applying the same effectually to us Psal 110.4 The Lord hath sworn and will not repent thou art a priest for ever after the order of Melchisedek Heb. 9.24 He hath not entred into the Sanctuary made with hands which are similitudes of the true Sanctuary but is entred into the very heaven to appear now in the sight of God for us Lastly He useth his Kingly office not onely by ruling the Triumphant Church but also by gathering together the Militant Church

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