Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	church_n	scripture_n	word_n	7,766	5	4.4516	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66823	The abridgment of Christian divinitie so exactly and methodically compiled that it leads us as it were by the hand to the reading of the Holy Scriptures, ordering of common-places, understanding of controversies, clearing of some cases of conscience / by John Wollebius ; faithfully translated into English ... by Alexander Ross.; Christianae theologiae compendium. English. 1660	Wolleb, Johannes, 1586-1629.	1660 (1660)	Wing W3256; ESTC R29273	215,518	472

divine matters also and such as transcend all reason 4. After a divine manner and in a wonderfull harmony of circumstances in the same things rehearsed by different Writers 5. To the Glory of God alone and our salvation 6. With admirable efficacy both in moving the hearts and corroborating them against most exquisite tortures 7. In the miraculous preservation of it against Diabolicall and Tyrannical fury That Scripture I say which thus delivereth these things is doubtless divine both in its Original and in its Authority But such is the holy Scripture Therefore it is Divine both in its Originall and in its Authority That I may then contract the matter in brief the Testimony of the Church is first in respect of time but that of the Holy Ghosts is first in regard of Nature and efficacy VVe believe the Church but not for the Church but we believe the holy Ghost for himself The Churches Testimony doth monstrate but not demonstrate it shews the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the thing is but the holy Ghost Testimony shews the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the cause The ●wasive power is in the Church but the perswasive in the spirit onely The Churches Testimony begets an opinion but the Testimony of Scripture begets Science and ● firm Faith X. The Canonical Books of Scripture are partly of the Old partly of the New Testament To the Old belong the five Books of Moses Josuah Judges Ruth these Books are single the Books of Samuel of the Kings of the Chronicles are double The Books of Ezra Nehemiah Esther Job Psalms Proverbs Ecclesiastes Canticles the four greater Prophets and the twelve lesser are single Now of the New Testament are The four Evangelists The Acts of the Apostles The Epistles of Paul to the Romanes one To the Corinthians two to the Galathians EEphesians Philippians and Colossians single To the Thessalonians and Timothy double to Titus Philemon and Hebrews single The Epistles of Peter two of John three of James and Jude single and the Revelation XI But for the books of Tobiah Judith Wisdom Ecclesiasticus Esdra 3 4. of Machabees 1 ● 3. of Baruch 1 The Prayer of Manasses The Epistle of Ieremiah The Additions to Daniel and Esther Although they may be read with profit yet they come short of that authority which is in the Canonical Books for proving Articles of Faith and therefore they are called Apocrypha that is hid or obscure The reasons be these 1. Because they were not written by the Prophets but they have been written for the most part since Malachi the last of the Prophets 2. Because they are not written in the Stile or Phrase of the Prophets or in the Hebrew Tongue 3 Because they are never alledged in the New Testament 4. Because in reading of them we finde many passages contrary and inconsistent with Canonical Scripture besides many fabulous and repugnant to Faith and P●ety XII The Holy Scripture is sufficient to Salvation 2 Tim. 3 16 17. The whole Scripture is by Divine inspiration and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness that the man of God may be perfect and throughly furn●shed to every good work XIII Therefore as the constitutions of the Church conducing to the right usage of outward Rites are in their one place to be regarded so no tradition is to be admitted as necessary to salvation except the Scripture The Romanists do not onely fight for popish Traditions but also equal them nay prefer them to the holy Scriptures but we are content to rest in that command of God which forbids to adde to or take away from his word Deut. 4.2 and 5.32 and 12.32 Rev. 22.18 XIV The search of holy Scripture is injoyned to all Christians Joh. 5.39 Search the Scriptures Colos. 3.16 Let the word of God dwell plentifully among you Neither is that obscurity of holy scripture which the Pontificians pretend any obstacle to this our assertion for though it be obscure in some places yet in other places it explains it self and delivereth the prime articles of Religion with great perspicuity XV Therefore the translation of the Bible ●nto vulgar Tongues is necessary XVI Yet no translation is authentical but that which agreeth with the Original fountains of the Hebrew and Greek XVII Although the Interpretation of Scripture is committed to the Church yet the onely supream Iudge of this interpretation is the Holy Ghost speaking in it Esay 59.29 My Spirit which is in thee and my words which I have put in thy mouth shall not depart from thee 2 Pet. 1.20 21. So that you first know this that no prophesie in the Scripture is of any private motion for the prophesie came not of o●d time by the will of man but holy m●n of God spake as they were moved by the Holy Ghost Therefore sacrilegiously do the Pontificians arrogate to the Church of Rome or to the P●pe alone this right of supreme judge XVIII The sense and meaning of each Scripture is but one yet in the Prophesies of the Old Testament it is composed of a history and mystery For example Hos. 11. ver 1. In these words When Israel was a child then I loved him and called my son out of Egypt I be sense is compounded for literally historically they are to be understood of the delivery of the Israelites out of Egypt but ●ypically and mystically of Christs calling out of Egypt Matth. 2. ●5 XIX The means to finde out the true sense of Scripture are Frequent prayers the knowledg of tongues the looking into the Fountains the cons●deration of the scope argument● the distinc●ion of proper t●rms from figurative the logical analysis or nothing of the Causes the circumstances the passages going before and coming after the comparing of obscure places with cleerer of like with like and of disagreeing places with each other lastly the analogie of faith XX. As God is the proper and prime object so is he also the principal and suprem end of Divinity XXI Whereas then the cheif end and the cheif good are one and the same thing it is manifest that Christian Divinity only doth rightly teach us concerning the chief good XXII The subordinate end of Divinity in our salvation which consisteth in the union and fruition of God The parts of Divinity are two The first is of the knowledge of God the second of the worship of God The first containeth faith or the things to be believed the second works or the things to be performed THE FIRST BOOK OF THE KNOWLEDGE OF GOD. CHAP. I. Of the Essence of GOD. GOD is a Spirit existent eternally in himself One in Essence Three in Persons Father Sonne and Holy Ghost God is known in himself and in his works In himself he is known absolutely in his essence relatively in the Persons Gods essence is known by his Names and by his Properties The names of God are either taken from his essence as Iehova Iah

confidence in Idols An example of dis●rust is in the Israelites Psal. 78.19 20. in David 1. Sam. 27.1 in the kings Captain 2. King 6 35 in Aha● Isa. 7.12 in those that are too careful what they shall eat Matth. 6.25 Idol●●rous confidence is that which man puts in the Devil as witches do● or in Idols as A. hazia 2. king 1.2 or in mens inventions as Papists or in the arm of flesh Ier. 17.5 or in covenantes Fotifications Physick c as Asa who implored the help of the Syrians and consulted with Physitians not with God 2 Chron. 16.7 and 12. Yet it is lawful to make use of outward helps and aid so we place not confidence in them we must use them as servants not trust in them as gods Hope is that whereby we expect undoubtedly Gods future favours especially the accomplishment of our salvation relying on Gods promises and Christs merits Hope differs from faith as the effect from the cause for the object of faith is the promise on which faith relies the object of hope is the thing promised which hope expects Contrary to these are doubting desperation and idolatrous hope Sometimes the godly fall into doubting 1 Sam 27 1. David said in his heart I shall now perish one day by the hand of Saul But the wicked onely fall into a total and final desperation so did Cain Gen. 4. Saul 1 Sam. 28. 31 Achitophel 2 Sam. 17. Iudas Matth. 27 such like Idolatrous hope is in Papists who call the Wooden Crosse Mary c. their hope and expect life eternall for their merits satisfactions and indulgences Charity is that whereby God is loved sincerely and above all things else as the chief good For so it is commanded Deut. 6.5 Mat. 22.37 Contrary to this is the hatred of God and idolatrous love whereby the World and the things therein are loved more than God Joh. 15.24 They have hated both me and my Father 1. Joh. 2.15 If any man love the World the love of the Father is not in him The fear of God is whereby we so reverence Gods word and majesty that by all means we are loth to offend so bountiful a Father not so much out of the fear of punishment as the love of God The fear of God is somtimes taken for the whole worship of God but here that vertue is understood which is called filial fear To these are opposite carnal security servile and idolatrous fear The security of the godly differs farre from that of the wicked for in the one the fear of God is not lost in the other the fear of God is not found Servile fear differs from filial 1 Filial fear proceeds from the love of God but Servile from the fear or hatred of God 2. In filiall we feare to offend God because he is a Father in servile we fear to be punished by him because he is a judge 3. Filial draws a man to God servile drives a man from God Idolatrous fear is when one is more afraid of men and the world than of God Matt 10.28 Fear not them that can kill the body Repentance is whereby we acknowledge our sins and bewail them being acknowledged and with all chear up our selves in the assurance of Gods mercy through Christs merits and resolve to obey God and to refrain from sin We have shewed in the former Book Cap. 31. how Penitence and Resipiscence d●ffer now this word resipiscence is taken either for the whole change of man or special vocation or else for sanctification or for the effect of sanctification part of Gods internal worship in the ●hird signification it is here considered There are three parts thereof 1. Contrition 2. Confidence 3. Purpose of amendement To this is opposite perseverance and induration in sin as likewise feigned and idolatrous repentance An example of feigned repentance is in Ahab 1 King 21. Idolatrous repentance is that of the Papists which they place 1 In contrition 2. In confession 3. In satisfaction and by which they think their sins are expiated but these th●ee were in Iudas his repentance Matth. 27. Gratitude toward God is whereby we humbly acknowledge his goodness and blessings bestowed upon us undeservedly withall purposing to glorifie him seriously Gen. 32.10 I am unworthy of the least of thy mercies saith Jacob. To this is contraty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ingratitude towards God when we shew no thankfulnesse to him or when we ascribe Gods bounties either to our selves or to the creatures or to Idols Isa. 1.2 I have nourished and brought up Children and they have rebelled against me Ier. 44.27 By burning incens to the queen of Heaven and puting drink-offerings to her c. We had plenty of victuals and were well and saw no evil Hab. 1.16 The wicked sacrificeth to his own nets and offereth incense to his own drag c. Patience is that whereby we are sustained in the faith of Gods Providence power and bounty and when he visites us with afflictions we submit our selves with humility to his correction There be divers kinds of affl●ctions for the exercising of our patience for besides the vengeance that God doth pour out on the wicked the affliction of Gods children is either chastisement or tryal or lastly martyrdome bloody and unbloody To patience are opposite impatience hypocritical patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stoical Apathie or want of passion To impatience belongs complaining or grumbling in affliction as if they were undeserved and softnesse Hypocritical patience is perceived in them who torture themselves as the Priests of Baal did 1 King 18 28. The Eremites the Whippers c The Stoical Apathie is rejected because patience can well consist with the sense of pains with mourning and complaints if so be we do not murmure against God and that our complaints be rather for our sins than for our sufferings CHAP. IV. Of vertues and Works belonging in general to the II.III. and IV. Commandments WE have spoken of Gods internal worship Now follows that worship which is partly internal partly external which is usually called the true Religion and is commanded in the three following Precepts True Religion is whereby God is worshipped by Rites and Ceremonies prescribed by himself and his Name truly sanctified both through the whole course of our ilfe and chiefly at the times by himselfe appointed The RULES I. Religion and piety called by the Greeks the Worship and service of God in general it signifieth the whole worship of God in special the immediate Worship but most specially either the internal alone or the internal and external together II. This is called in Scripture Dulia and Latria The Pontificians ascribe Dulia to Angels and Men Latria to God Hyperdulia to Mary But this is without yea against Scripture for Matt. 4.10 Latria is given to him and Matt. 6.24 Dulia to him alone III. True Religion is divine in its Original Matter Form and End IV. True Religion is but onely one