Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	worship_n	worship_v	yield_v	124	3	8.5950	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

most horrible Idolatry The reasons are 1. Because God hath forbid the making of such Images Deut. 4.15 c. 2. Because the Trinity cannot be represented by an Image as is expresly shewed Esa 40.18 46.5 3. Because it is a dishonour to the Majesty of God to represent him in the likenesse of a man in wood or stone Esa 40.19 20. 46.6 Rom. 1.23 c. They object 1. The images of the Holy Trinity do not represent Gods essence but only his properties and actions 2. Such Images have been presented in Visions therefore they are not Idols Answ In the first Argument Gods essence is falsly separated from his Properties whereas indeed they are his very Essence and the consequence is false for he will not have himself nor his properties and actions expressed by Images Deut 4.15 c. In the second the Antecedent is false for the images that were presented to the holy men of God were not dumb and made with hands but living which notwithstanding they neither painted nor carved VIII As the making so the keeping of Idols is condemned in Scripture Deut. 7.5 Thus shall ye do to them ye shall overthrow their Altars and break down their images ye shall also cut down their Groves and shall burn their carved Images with fire Esa 30.22 Ye shall defile the covering of thy graven images of silver and the ornaments of thy molten images of gold thou shalt cast them away as a menstruous cloth thou shalt say unto it get thee hence 2 Cor. 6.16 What agreement is there between the Temple of God and Idols See the examples of Jehosophat Ezechia Josia c. But our adversaries on the contrary reason thus Who retain Images in the Temple for ornament only not for worship are not Idolaters But we c. Answ The Proposition is false 1. Because though images be not worshipped yet there is danger that they may be worshipped 2. Because that cannot be an ornament to the Temple which is a dishonour to God this is a whorish ornament and the badge of the old Fornication They object that the brazen Serpent was first worshipped before it was broken Answ There is great ods between the brazen Serpent and Idols for that was not erected to be religiously worshipped but to represent Christ now as soone as it was adored it became an Idol if then the retaining of the brazen serpent wanted not danger how much lesse can these be without danger which have truly been and are Idols IX Idolatrous worship consisteth in adoration and service Adoration is by uncovering of the head bowing of the body bending of the knee kissing and such like gestures Religious service of Idols is when they are trimmed up with gold silver and jewels when incense is burned to them and they are set on high places when Vowes are made to them when they are honoured with Pilgrimages Gifts Wax-Candles Tapers Altars Temples Festivals and other such like Religious Ceremonies This worship is most severely forbid in this second Precept Thou shalt not bow to them nor worship them also Deut. 4.15 16 17. Psal 115.2 c. Hab. 2.19 1 Cor. 10.14 1 Joh. 5. v. last Here the Papists say that these places speak only of the Gentile Idols 2. That they worsh●p not the Image but God in the Image as it is in that verse Nam Deus est quod Imago docet sed non Deus ipsa Hanc videas sed mente colas quod cernis in ipsa 'T is God which here is taught but yet this Image is not he Looke on the Image and in it adore God mentally To the first exception we answer that in the alleadged places chiefly in this Command and Deut. 4. all images made for Religious ends are condemned 2. The same reasons why the Gentile Idols are abhominable belong also to Popish images for these also are of gold silver brasse wood stone c. Neither can they see nor heare nor walke Rev. 9.20 To the latter expression we say 1. Images are truly worshipped in Popery seeing there is no part of religious worship expressed in this ninth Rule which they do not exhibit to their images 2. They are not excused who pretend they worship God in the image because he hath forbid such worship and he will be worshipped in Spirit Joh. 4.23 Otherwise by this reason the Israelites might have excused themselves for they were not so mad as to think a golden Calfe to be their God but they would worship God in the Calfe as in a symbol or signe X. The adoration of the consecrated Host is like the worshipping of Images The ground of this adoration is no lesse idolatrous to wit Christs presence in the bread or outward accidents thereof by which they say boldly that the bread is deified or become God as in that Hymn Thou art not Bread but thou art he who being God-man saved me XI And so is the adoration of the Image of the Crosse For so they speake to it in their Anthymnes All haile O Crosse our only hope increase righteousnesse in holy men and pardon the guilty XII No lesse idolatrous are those little Images which they cal Agnus Dei consecrated in Popery and to which they ascribe the same power in cleansing of sinnes dispelling of lightning c. as to Christ XIII The Reliques of Saints is honoured in Popery with much imposture and idolatry for that they are supposititious is plaine by this in that that there is no Saint who hath not two or three bodies shewed in divers places by Papists See Calvins Admonition of Reliques Hitherto of Idolatry the adoration of Saints is a Religious worship or prayer directed to Saints Angels and dead men The RULES I. There is a twofold adoration Civil and Religious that is an outward and civil honour this a religious invocation II. We may lawfully adore or civilly worship the Saints whilst they are present Examples in Gen. 10. 19. 1 King 18.7 2 King 2.15 III. Yea the dead also which are in Heaven are to be honoured 1. By thinking reverently of them 2. By declaring their vertues as the gifts of God 3. By imitating them Mat. 26.13 Verily verily I say to you wheresoever this Gospel shall be preached through the world this also shall spoken as a memorial of her IV. But neither Saint or Angel must be adored or called upon religiously Because 1. for this we have neither precept nor example nor promise in Scripture 2. By invocating the Saints we make them omniscient and omnipotent which are only Gods attributes 3. Because we must not believe in the Saints Now how shall they call on him in whom they have not beleeved Rom. 10.14 4. Because they refused religious worship by the example of Peter Act. 10.25.26 and of the Angel Rev. 19.10 22.8 The objections of Papists are frivolous for that saying in Gen. 48.16 is to be understood not of a created but of an uncreated Angel to wit the Son of God

Testimony doth monstrate but not demonstrate it shews the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the thing is but the Holy Ghosts Testimony shews the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the cause The swasive 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 a 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 Hester 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 Ephesians Philippians and Colossians single To the Thessalonians and Timothy double 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 the Macchabees 1 2 3. of Baruch 1. The Prayer of Manasses The Epistle of Jeremiah The Additions to Daniel and Hester 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 Piety 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 furnished to every good work XIII Therefore as the constitutions of the Church conducing to the right usage of outward Rites are in their own place to be regarded so no tradition is to be admitted as necessary to salvation except the Scriptures The Romanists do not only fight for Popish Traditions but also equall them nay prefer them to the holy Scripture 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 5.32 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 into 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 Judge of this Interpretation is the Holy Ghost speaking in it Esay 59.21 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 old time by the will of man but holy men 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 Pope 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 mysterie For example Hos 11.1 In these words When Israel was a child then I loved him and called my sonne out of Egypt The sense is compounded for literally and historically they are to be understood of the delivery of the Israelites out of Egypt but typically and mystically of Christs calling out of Egypt Mat. 2.15 XIX The meanes to find out the true sense of Scripture are Frequent prayers the knowledge of Tongues the looking into the Fountains the consideration of the scope and argument the distinction of proper terms from figurative the logical analysis or noting 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 supreme end of Divinity XXI Whereas then the chief end and the chief good are one and the same thing it is manifest that Christian Divinity onely doth rightly teach us concerning the chief good XXII The subordinate end of Divinity is 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 * A. R. * The knowledge we have of God here is nominal not real 2. Confused not distinct 3. From his effects à posteriori 4. By way of negation we know what he is not rather then what he is 5. By way of eminencie we know that what perfection is in the creature is more eminently in him 6. By the motions of things we gather there must be a chief mover 7. From the degrees of entity truth and goodnesse in the creatures we collect that there must be one chief entity truth goodnesse c. 8. From the possibilities and contingencies that are in all things we inferre there must be one chief necessary entity by his Names and by his Properties The names of God are either taken from his essence as Jehovah Jah Eheje to which in the New-Testament the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord doth answer for the most part or from his power as El Elohim or from his Al-sufficiency as Shaddai or from his Excellencie as Helion The RULES or CANONS I. The name Jehovah is Gods chief and most proper Name For it is derived from the

exhibited but they differ in their proper form for the Law teacheth what is that righteousness which is perfect and most pleasing to God but the Gospel sheweth where or in whom we are to finde that perfect righteousness the Law requires it of us the Gospel shews where it is to be found namely in Christ IV. They agree in their principal end to wit in Gods glory and in the next subordinate end to it namely our salvation which on either side is seen but they differ in their particular ends for the Law was given to that end that it might drive us to seek Christ but the Gospel that it might exhibite Christ V. They agree in the common object namely in man lapsed but they differ in their proper object for the proper object of the Law is man as he is to be terrified and humbled but of the Gospel man as he is terrified and humbled VI. They agree in their common adjuncts to wit holiness goodness and perfection which both Law and Gospel have being considered in themselves but they differ in this that by accident and by reason of our weakness the Law without the Gospel is insufficient to save us VII It is apparent by this comparing of the Law and Gospel after what manner these two are proposed in Scripture as subordinate and opposite the one to the other VIII They are opposite in respect of man as he is regenerate or irregenerate but they are subordinate in the regenerate man They are proposed by the Apostle as opposites Rom. 6.14 You are not saith he under the law but under grace Here he points out the state of man before and after regeneration The unbeliever is said to be under the Law 1. Because he is under the curse of the Law 2. Because he is under the rigour of the Law by which it requires perfect righteousness and obedience 3. Because he takes occasion to sin from the Law according to that We always incline to forbidden things and desire that which is denied us see Rom. 7.8 But the Believer is said to be under grace 1. Because he is freed from the curse of the Law 2. Because he is delivered from the rigour of the Law and that exaction of perfect righteousness to wit that which Christ hath performed 3. Because he is delivered from the dominion of sin so that he takes not any longer from the Law occasion to sin but begins to yield obedience to the Law by the operation of the Holy Ghost that he might give witness of his thankfulness But they are set out as subordinate when Christ is said to be the end of the Law Rom. 10.4 when it is called a School-master to lead us to Christ Gal. 3.24 and when the Law is said not to be contrary to him who doth the works of the Spirit Gal. 5.22.23 For that righteousness which the Law requires that the Gospel exhibites in Christ to the believer and albeit we cannot in this life yield full satisfaction to the law yet the regenerate begin to obey it by the grace of sanctification CHAP. XVI Of the Person of Christ God and man THe parts of the Gospel concerning Christ our Redeemer are two the first is of his Person the other of his Office In respect of the Person the Redeemer is God and man that is Gods eternal Son being incarnate or made man in the fulnesse of time 1 Ioh. 1.14 And the Word was made flesh and dwelt amongst us Gal. 4.4 But after the fulnesse of time came God sent his Son made of a woman 1 Tim. 3.16 and without controversie great is the mystery of godlinesse God made manifest in the flesh The RULES I. The Incarnation of Christ originally is the work of the whole blessed Trinity but terminatively or in respect of the object it is the work of the Son alone For the Son onely assumed mans nature which the Father in the Son by the Holy Ghost formed of the substance of the blessed Virgin II. The Person of Christ is considered either disjunctively as the Word and the eternal Son of God or conjunctively as God and man the first consideration is according to Divinity the latter according to Oeconomie or Gods gracious dispensation III. Likewise the divine nature is considered either in it self and simply or relatively as it is in the Person of the Word by dispensation IV. Although then it be true that Christ God is become man yet it follows not that therefore the Divinitie is incarnate or because the Son is incarnate that the Father also and Holy Ghost are incarnate V. The matter out of which the incarnation was effected is the seed of the woman or of the blessed Virgin Gen. 3.15 VI. The form of it consisteth in the Personal Vnion whereby the Word was made flesh and Christ remained the same he was and became what he was not VII The end is Gods glory and our salvation VIII Both the truth of God as also our salvation doe evince the necessity of Christs incarnation IX The truth of God because in the Old Testament it was uttered by divers Prophesies and was shadowed by divers types These are the cheif Prophesies Gen. 3.15 I will put enmity between thee and the woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heele Gen. 22.18 In thy seed all nations shall be blessed Esai 7.4 Behold a Virgin shall conceive and bring forth a Sonne and they shal call his name Emanuel Esai 9.6 7. For unto us a Childe is born and unto us a Sonne is given Jer. 23.5 Behold the daies shall come in which I will raise to David a righteous branch and a King shall reign and prosper and shall execute judgement and justice on the earth In his dayes Judah shall be saved and Israel shall dwel safely and this is his name whereby he shall be called The Lord our righteousnes But his types were the Tabernacle the Ark of the Covenant and such like of which we have said but chiefly Melchisedeck without Father without Mother Hebr. 7.3 and that humane shape or form in which he appeared of old frequently to the Fathers X. Our salvation for this cause doth evince and prove the necessity of his Incarnation in that we could not be saved but by such a Redeemer who was both God and man in one person or God-man XI That he should be God was requisite in respect of both parties on the one side the majesty of God required it on the other side our wants the greatnesse of the evill that was to be removed and the good that was to be restored Such is the majesty of God that no man could interpose himself but he who was one with the Father the very Angels durst not doe this because they also stood in need of Christ the Mediator Col. 1.16 17. Because they being compared with God are unclean Job 15.15 and for that cause they cover their faces in Gods presence

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