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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	believe_v	son_n	write_v	7,330	5	6.5418	4	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

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

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

nature 4. The external work it self in which those actions are united This is made clear by the similie of a Fiery-sword in which 1. We see the unity of the sword 2. The two principles of working to wit the sword and the fire 3. Two actions cutting and burning 4. One work the thing cut and burned So much of Christ's Conception His Nativity is whereby Christ according to the usual time being carried in the Virgins womb was at length born brought forth to light Luc. 2.6 7. So it was that while thy were there the dayes were accomplished that she whould be delivered and she brought forth her first-born Sonne The RULES I. We firmly believe Christs nativity against the Jewes The confirmation is twofold The first out of the Prophets because the places in which he should be born and educated in which he should teach and suffer are wasted and the time is past in which according to Prophetical oracles he was to come For he was to he born in Bethlehem Mich. 5.2 to be educated in Nazareth Esa 11.1 and to enter Jerusalem while the second Temple stood Zach. 9.9 Hag. 2 7.9 and that when the fourth Monarchy was abolished Dan. 2.44 the Scepter not being totally departed from the Jews Gen. 49.10 But Bethlehem Nazareth Jerusalem and the second Temple are long since destroyed that fourth Monarchy is abolished and the Scepter totally departed from Judah The Messiah then is doubtlesse come The second confirmation is taken from the agreement of Luke's Evangelical History concerning Christs nativity with the Prophetical oracles concerning the time of the Messiah's coming Gen. 49.10 of his Pedigree Jer. 23.5 of the Virgin his mother Esa 7.14 of his Country Mich. 5.2 Lastly concerning his condition Esa 53.2 II. The Nativity to speak properly is not of the hummanity but of the man Christ not of the nature but of the * A. R. The Nativity is of the Nature as of the Terminus but of the Person as of the Subject for the Person is begot and so is the Nature this terminative that subjective person III. There be two generations of the Son the one eternal to wit of the Father the other temporal namely of the Virgin his mother There be also two Filiations or Sonships by the one whereof he is the Son of the Father by the other the Son of Mary IV. Yet we must not say there is a double Son or two Sons for he is not two Persons but one Person and two Natures V. Therefore Mary is to be named not only the Mother of Christ with the Nestorians but also the Mother of God VI. The nativity of Christ is both natural and supernatural Natural as he was born in the usual time by the opening of the wombe Supernatural as he was begot of a Virgin The Papists under pretence of maintaining Maries Virginity affirm that Christ was born of Mary without pain the womb being shut Now although we leave it as a thing doubtful whether Mary's Child-bearing was without pain or not as the Ancients thought yet we deny that Christ came out the womb being shut when in plain tearms the Law is applied to her which requires That every male which openeth the wombe shall be holy to the Lord Luc. 2.23 Neither doth Mary's Virginity consist in this that her womb was not opened in her child-birth but in this that she was not known of man VII We believe also that Mary continued a Virgin after her childbirth For her mariage with Joseph did not consist in the generation of children but in her education and holy conjunction of life with him VIII Although Christ had no other brothers born after him yet he is rightly called Mary's first-begotten Sonne In Scripture Christ is called the first-born four manner of wayes 1. In respect of eternal generation by which he was begot before all creatures Col. 1.15 2. In respect of election and dignity whereby he is the first-born amongst brethren Rom. 8.22 3. In respect of his resurrection whereby he is the first-begotten from the dead Col. 1.18 4. In respect of his nativity of the Virgin Luc. 2.7 Now he is not only called first-born whom other brothers do follow but he also who is born before others although he be indeed the only begotten or he whom other brothers do not follow whence such a one even before he had any brothers was consecrated to God as if he had been the first-born IX The fruit of Christs nativity is shewed both in ●he speech and song of the Angels Their speech is Luc. 2.10 11. Then the Angel said to the shepheards Fear not for behold I bring you glad tidings of great joy that shall be to all people that this day there is born to you a Saviour in the City of David which is Christ the Lord. Now the song is Glory to God on high Peace on earth Good will towards men Ibid. v. 14. CHAP. XVII Of the Office of Christ the Mediator HItherto we have spoken of the Person of Christ our Redeemer the office of his Mediatorship is that whereby as God-man he was to perform those things which for our salvation were to be performed between God and us The RULES I. Christ in respect of his Mediatorship is fitly called Jesus Messiah Christ and Lord. II. Christ is the Mediator of Angels and men but not after the same manner for he is Mediator to those in respect of their gracious union with God but of these in respect of reconciliation and redemption III. The efficient cause of this office is the whole blessed Trinity but the Father by way of excellency Isa 42.1 Behold my servant whom I uphold mine el ct in whom my soul delighteth and 49.1 The Lord hath called me from the womb Psal 110.4 The Lord hath sworn and will not repent thou art a Priest for ever after the order of Melchisedek Heb. 5.5 Christ glorified not himself to be made an High-Priest but he that said to him thou art my Son to day I have begot thee IV. The subject of this office is not onely all Christ but the whole Christ for he is Mediator according to both natures This is denied by the Samosatenians and Pontificians who teach that Christ was Mediator onely according to his humanity But this rule is grounded upon a most firm reason for if the works of the Mediator be the perfect operations of God and man in which is required not only the action of man but of God also then doubtless this office is attributed to Christ even according to his Divinity but the former is true and therefore the latter The assumption may be proved by examples without the operation of the Deity neither can he declare the hid wisdom of God nor illuminate our mindes without the power of the Deity neither could his satisfaction obtain the honour of merit with God nor could his Intercession be effectual without the Deity neither could he have sustained that heavy burthen of Gods

his grace wherein he hath made us accepted in the beloved Rom. 12.6 Having divers gifts according to the grace which is given to us XIV The end of Vocation is Gods glory and the salvation of the Elect. XV. The time of calling is not tied to Baptisme for God cals some before some in and some after Baptisme So Abraham before circumcision was called and justified Rom. 4. XVI Out of these we may see what is the difference between general and special Vocation that is oftentimes outward onely this is inward though sometimes it be internal in Reprobates yet the light of salvation which it affords to the minde is but weak and the joy with which it affects the heart is but momentary but this irradiates the mind with a ful light and seasoneth the heart not with a bare rellish but with a true sense of spiritual gifts and fils it with true and constant joy that may be lost but the gifts and graces of this can never be lost Of general Vocation see Matt. 13.20 But he that receives the seed into stony places the same is he that heareth the word and anon with joy receiveth it yet hath he no root in himself but dureth for a while Heb. 6.4 5 6. It is impossible for those who were once enlightened have tasted of the heavenly gifts and were made partakers of the Holy Ghost and have tasted the good word of God and the powers of the world to come if they shal fall away to renew them again to repentance But of special Vocation Paul Rom. 11.29 For the gifts and calling of God are without repentance CHAP. XXIX Of Saving Faith The effects of special Vocation are immediate or mediate the immediate effect is saving Faith which is the gift of Vocation whereby he that is elected applieth to himself the free Promises of Christ in the Gospel and resteth in them The RULES I. This word Faith in Scripture hath five significations for either it is taken metonymically for wholsome doctrine and this is the Faith which not by which we believe a or for historical Faith b or temporary c or for the Faith of miracles d or for saving Faith e a 1 Tim. 1.19 Holding faith and a good conscience which some having put away concerning faith have made shipwrack b Jam. 2.19 Thou believest there is one God thou doest well the Devils also believe and tremble This faith then which consisteth in a bare assent is common to the Elect and Reprobate c Mat. 13.20 He that receiveth the seed into stony places the same is he that heareth the Word and anon with joy receiveth it yet hath he not root c. d Matt. 17.20 If you had faith but as a grain of mustard-seed you would say to this mountain remove hence to yonder place and it would remove This hath been given for a certain time even to Reprobates as we see by Judas who had this gift of miracles with the rest of the Apostles Mat. 10.8 e Saving faith which is proper to the Elect is that which we defined II. The principal efficient cause of this is God the impulsive is that saving grace by which we are elected and called Act. 13.48 And they believed so many as were ordained to life eternal Rom. 11.7 The Election hath obtained but the rest are blinded III. Faith then is a free gift both in that we have not deserved it and because it is infused into us by the Holy Ghost This is against Socinus who cals faith a free gift not because the Holy Ghost hath infused it but because no man hath deserved it but that faith is the gift or God is plain Phil. 1.29 For to you it is given in the behalf of Christ not onely to believe on him but also to suffer for him IV. The instrumental cause by which Faith is given to us is ordinarily the Word of God in those that are of years Rom. 10.17 Faith commeth by hearing and hearing by the Word of God V. Therefore the bare preaching of the Gospel is not the cause of Faith but as it is joyned with the power of Gods Spirit Act. 16.14 The Lord opened the heart of Lydia that she attended to the things that were spoken of Paul VI. The matter or object is commonly Gods Word but properly the free Promises grounded on Christ The Pontificians deny this latter part against plain Scripture Rom. 3.22 The righteousnesse of God by the faith of Jesus Christ unto all and upon all that believe v. 25. Whom Christ hath set forth to be a Propitiation through faith in his blood c. 10.9 If thou doest confesse with thy mouth the Lord Jesus and believest in thy heart that God raised him from the dead thou shalt be saved VII The form of Faith for our better understanding is divided into three parts Knowledge Assent and Confidence Knowledge is the understanding of things necessary to salvation Assent is by which we firmly believe those things to be true which are delivered in Gods word Confidence is that whereby every faithful man applies the promises of the Word to himself VIII There is knowledge and assent both in saving and in historical faith but confidence is only in saving faith Confidence is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perswasion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much assurance Eph. 3.12 1 Thess 1.5 By the name then of Confidence is understood either the apprehension and application of Christ with his benefits or the quietnesse of conscience In the former sense it is the form of faith in the latter the effect IX Implicite faith then which is the belief of the Church of Rome with a blind assent is no faith Faith cannot be without knowledge 1. Because it cometh by hearing and hearing by the word of God Rom. 10.17 2. Because that is wisdome by which God is known Isa 53.11 Jer. 31.34 Joh. 6.69 17.3 1 Cor. 1.21 X. Nor is that better then a meer historical faith which is not joyned with firm confidence The Papists teach that faith is only in the understanding but not in the will and heart but the Scripture plainly teacheth the contrary Rom. 20.23 with the heart we believe unto righteousnesse XI Yet we teach not such a firm confidence as is no wayes tossed with doubtings but such a one as doth not finally yield to doubtings XII As for the effects or most proper acts of faith S. Paul rightly tels us that Faith is the subsistence of things hoped for and the evidence or demonstration of things not seen Heb. 11.1 It is indeed the property of faith to make future and not existent things present So Abraham is said to see Christs day Joh. 8.56 XIII The subject of faith are the elect and called Of Infants faith we spake in the doctrine of Baptisme XIV There are degrees of Faith not only in different men but also in one and the same man so that it is sometimes weaker sometimes stronger but so

visible and conspicuous to all both in respect of his brightnesse and majesty in which he shall appear as also of his humanity But so that his sight shall be terrible to the wicked joyful to the godly V. The instrumental cause ave the Angels whose service he shall use both in gathering together those that are to be judged and in separating the godly from the wicked Mat. 24.31 And he shall send his Angels with a great sound of the trumpet and they shall gather the elect from the four winds 25.32 And all nations shall be gathered before him and he shall separate the one from the other as the shepheard separates the sheep from the goats VI. The matter shall be all men who must appear before Christs tribunal Rom. 14.10 2 Cor. 5.10 VII But the godly shall be judged one way and the wicked another way For they shall be judged but not condemned these shaall be judged and condemned In this sense the Scripture denieth that the faithful shall be judged Ioh. 3.18 5.29 VIII Neither matters it that the wicked are said to be judged already for it is one thing to be judged in private another in publike and openly IX The form is expressed by the manner of Proceedings in the Courts of Justice to which belongs 1. The cognisance of the cause 2. The pronouncing of the sentence 3. The execution thereof X. The cognisace of the cause is expressed by the similitude of records or books in which their works are registred Rev. 20.11 And the books were opened c * A. R. By these books are meant partly Gods omniscience partly mens conscience God to whom all things are naked and open needs not books to help his memory as men do yet we read that he hath two books the one is called the Book of life the other of knowledge Of the former there are four kindes the first is of Predestination to life eternal and in this Book some are so written that they cannot be blotted out others are wrtten but in appearance and hope for when they live for a while in the fear of God they hope their names are recorded in heaven but when by their wickedness they fall from this hope then they may be said to be blotted out of this Book this is the Book of Life eternal 2. The Book of Life temporary which is nothing else but the condition and estate of this life out of this Book did Moses David and Paul wish themselves to be blotted 3. The Scripture is the Book of Life as containing those precepts and means by which we may obtain Life eternal The 4. Book of Life is our Conscience informing us of all the good and bad actions of our former life This book is opened sometimes in this life but shall be fully laid open to us in the last day The other Book we read of is of Knowledge which is threefold 1. The Book of Gods general knowledge whereby he takes notice of all men whether they be good or bad of this every man may say with David Psal 139.16 In thy book are all my members written 2. The book of Gods particular knowledge of this Psal 1. The Lord knoweth the ways of the righteous and 2 Tim. 2. The Lord knoweth who are his this is the knowledge of approbation in this Book they are not written to whom Christ will say in the last day Depart from me c. I know you not of this David speaketh Ps 69.28 Let them be blotted out of the book of the living and not be written with the righteous The third book of knowledge is that wherein the actions of wicked men are recorded and which shall be laid open to them Dan. 7.10 The judgment was set and the books opened We may say then that God hath two books which like Ezekiels scroll are written within and without In the inside are the names of the Saints who persevere to the end On the outside are the names of the wicked who fall from grace who begin in the spirit but end in the flesh Of these books see Exod. 32.33 Psal 69.28 c. Phil. 4.3 Rev. 3.5 17.8 20.15 21.27 By these books are meant partly Gods omniscience and partly mens conscience XI The wicked shall be judged according to and for their works but the godly according to the works of their faith but not for their works Hence Rev. 20.12 Another book is said to be opened which is the book of life That we might know that our salvation depends not on our works but on Gods eternal grace whereby we are written in the book of life XII The infidelity and impiety of the wicked shall be so laid open before their eyes in their own conscience that they shall not be able to deny or gain-say any thing Psal 50.21 I will reprove thee and set these things in order before thine eyes Mat. 12.36 But I say unto you whatsoever idle word men shall speak they shall give an account thereof in the day of judgment XIII Although the Elect shall remember their sins yet they shall be so filled with the joy of the Spirit that the remembrance thereof shall not sad them XIV Both Reprobate and Elect shall hear the sentence of the Judge to the one it shall be full of horror to the other full of comfort Mat. 25.34 Come ye blessed of my Father possesse the kingdom prepared for you from the beginning of the world and ver 41. Go ye cursed into everlasting fire prepared for the devil and his angels XV. The execution of the Judgement will presently follow upon the pronouncing of the sentence so that the wicked in the presence of the godly shall be carried away to hell but the godly being caught up to meet Christ they shall with him enter into Life eternal Mat. 25. v. ult 1 Thes 4.17 XVI The end of the last Judgement is a full and consummate execution of Gods counsel for manifesting his justice and grace XVII We must not rashly define where the place of the last Judgment shall be Some will have it to be in the valley of Iehosaphat which is between the hills Sion and Olivet and that Christ shall descend no lower then to that part of the ayre in which a cloud took him up which they gather out of the Prophesie of Ioel cap. 3.2 But that place speaks nothing of the last Judgment but of a temporary judgment to be inflicted on the enemies of the Church of Israel alluding to that great overthrow which was given in the valley of Iehosaphat which was in the sight of Ierusalem But if this be transferred anagogically to the last Judgment this will be the meaning As the enemies of Iehosaphat and of the Jews were slain in the sight of Ierusalem so likewise shall the Infidels be judged and thrown down to hell in the sight of spiritual Ierusalem that is the Church And in this sense the Apostles Mat. 19. the Martyrs Rev.