Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	bless_a	jesus_n	lord_n	6,161	5	3.6174	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A31115	[Antiteichisma], or, A counter-scarfe prepared anno 1642 for the eviction of those zealots that in their workes defie all externall bowing at the name of Jesus, or, The exaltation of his person and name by God and us in ten tracts against Jewes, Turkes, pagans, heretickes, schismatickes, &c. that oppose both or either by Tho. Barton ... ; wherein is added A tryall thereof.	Barton, Thomas, 1599 or 1600-1682 or 3.	1643 (1643)	Wing B996; ESTC R21325	100,426	115

brings God to us and carries us to God No Name like this in power it delivers us not onely out of the power of our enemies but chaines them in eternall torments also To God to us in it selfe most delightfull Nothing above it and below it all things Nor ascribe we this to the second intention we receive it not without the first The person with the Name and not the Name without the person Not part but whole Christ apprehend we at the Name of Jesus Nor doe we extend it beyond the proper subject The Sonne of Nun had it not nor any other as Christ Christ actively to save others passively to be saved They resigned that they had to him he will not resigne his unto any Who therefore impropriate this to be called thereby against them we determine that they endeavour as much as in them is to bring it beneath it selfe It is blasphemy not to regard it as his much more to remove it from him For God hath given him and none but him the Name which is above every Name Tract IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That at the Name of Jesus every Knee should bow c. VVE are now proceeded from the exaltation of the Person and Name by God unto the exaltation of the Name and Person by us Which God exalted we are here enjoyned by him to exalt both Not the Name without the Person nor either according to our humours but after his prescription Not inwardly alone and alwayes nor outwardly alone at any time Outwardly and inwardly that who saved the outward and inward may by both be acknowledged the Saviour of body and soule The text is plaine and the duty precisely set First of the Knee that at the Name of Jesus it should bow Secondly of the Tongue that it should confesse that Jesus Christ is Lord. Nor is this of some and not others but of all and every one every knee and every tongue in Heaven on Earth and under the Earth All leaves out none Nor let any thinke that any of this is in vaine but to the highest purpose all For the utmost end of the knees insinuation and the tongues expression is to the glory of God the Father Hunt not after figurative constructions beleeve the plain text doe the worke faithfully doe so and you shall practise no more then yee ought and the duty so done will redound to the Majesty of the incomprehensible Trinity There is not a tittle in Gods writings without weight Every one is therefore to be pondered that ye may receive the fuller satisfaction and that ye may I will beginne with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that That is the conjunction of this to the verse before and è rationativis such a conjunction as is perfective or declares the finall cause of the Antecedent say the Grammarians Quia est istud Nomen super omne Nomen idcirco in Nomine Jesu omne genu fiectitur because the Name is above every Name therefore at the Name of Jesus every knee is bowed saith Origen That then makes the former verse the ground of this text This text therefore must be understood according to the dependance on that Literally that and this literally All was full before Full the person God and man full our redemption God and Man reconciled full his exaltation as God and Man and his Name full to expresse all The full person the full redemption the full exaltation the full Name all and every one call for full acknowledgement But full acknowledgement cannot be if this text be taken tropically It is mentall onely when the joynts are stiffe and the tongue still and though the service may be right to God in the heart to others it is not at all knowne to be there without either outward subjection or confession outward Yea where God hath manisted his Sonne to be the high exalted Saviour of soule and body it is contempt or at least neglect if the body and soule doe not humbly in the Church shew themselves as is commanded to be his saved Tertullian Origen Cyprian Hierome Chrysostome Augustine Cyrill Bernard all the Fathers that ever I saw like this consequence nor have I yet met with any late Orthodox Writer that contradicts it I need not stand long on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the text is plaine Wherefore God exalted him therefore must we be humbled and wherein thereof should we most highly esteeme There is cause enough in the one to induce the other and the sequell is so necessary that without blasphemy no man can denie it For my part I dare not breake the generall rule of the Ancient and Moderne Churches to broach and maintaine singularity The perpetuall truth is that those places onely in the Old and New Testament are necessarily allegoricall which either in the History 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the letter varie from the truth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the explication of the cause are repugnant to the Law of God Gods third Commandement and our Lords first Petition will have the most sacred Name handled with all manner of reverence I goe not then beside the Analogy of the Scripture in following the simple sense of this text but sure I am who take it figuratively chop off the visible part of Gods service and shew no regard of the super-exalted Name at all The Apostle would have us be imitatours of God Eph. 5.1 If imitatours then whose person God exalted and set forth his name exalt we his Name and person God his way we ours He by giving we in acknowledging If you doubt read and beleeve God hath highly exalted him and given him a Name above every Name Why that at the Name of Jesus every knee should bow This bowing at is one end who is not wilfully blind doth plainely see In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that having made good the ground I am now ready for the worke The Apostle could best place his words and in our Dialect standing right I will not disorder them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At the Name of Jesus At which sacred Name I humbly bow unto the blessed Trinity imploring the grace of the one-most God that in the Name of Jesus by the power of the holy Spirit I may interpret and all learne this text to the glory of God the Father The Syriack the Vulgar Arias Montanus Erasmus read in the Name of Jesus Beza Zanchius and our Kings translation at the Name Indeed the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the preposition according to both languages which we in the generall sense as a note of rest translate in in Scripture varies often Sometimes it signifies by as Acts 4.10.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Name of Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it this man stands whole and that is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby we are saved For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Grecians

Jesus Christ to the glory of God the Father Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is redundant and the glory of God the Father is spoken of the tongue Erasmus Beza and our Translatours say every tongue should confesse that Jesus Christ is Lord to the glory of God the Father Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is declarative Lord predicats of Christ and the glory of God the Father is both the finall of our confessing and of Christs Lordship I finde them promiscuously among the Fathers and therefore affirme with Zanchius that they may be joyned thus Every tongue should confesse that Jesus which was crucified and whom we call Christ is the Lord in and to the glory of God the Father So that the Lord Jesus Christ who is in the glory of the Father according to the Vulgar is the full of our confession according to the Syriak and all this to the glory of God the Father according to the rest Saint Athanasius hath all three Saint Augustine agrees with the Vulgar and Saint Chrysostome with our Translatours Though they differ among themselves yet among them here is no distortion The full sense thereof shall be ours Because we would leave out nothing that may be comprehended to the glory of God the Father We have all can be said whilest we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this even this that Jesus Christ is Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this the confession and the object is the glory of the Father according to Saint Chrysostome The object is now in hand and under a three-fold title wee are bound to acknowledge him And that we may not be mistaken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that stands not vacant here It puts us again in mind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and tels how and why Christ is Jesus and Jesus is Christ and Jesus Christ is Lord. Even by the Union and for our salvation Had he not beene man he could not have died had he not beene God he could not have overcome death and had he not beene God and man in one he could not have beene annointed with the Spirit above measure As God and man then he was enabled to undertake for us and to performe what he undertooke Having done both Jesus Christ is become the absolute Lord the Lord by right of Creation and by right of Redemption the Lord. In the Originall we inspecting this three-fold see an Hebrew Name compassed with two Greeke attributes Whence may be inferred that at this confession the mercies of God are declared towards us Gentiles more then to the Jewes The Oracles of God were once included in a particular Church but now they extend throughout the whole world The Gentiles shall exceede at the restauration of all things Japhet is enlarged and we are innumerous in the Tents of Shem Rev. 7.9 Yet lest our vaunt should be of their rejection Christ hath the Name in Hebrew to shew that the Lord whom we consent was nearest to and must be the confessed Saviour of the Jewes Though generally not yet called they shall be restored before the generall call to judgement Rom. 11. If we therefore will give Christ his due we may not take from them theirs The very Name of our Saviour remembers us that we should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insult over them And had our zealous brethren throughly pondered this they would not have dared in their Sermons to call us who are not of their Sects and furious spirits dogges toades c. My selfe have heard the worst God forgive them But if they minde us no better what say they of the Jewes Can they pray for them if they can why blame they our generall prayers in the Letany God is mercifull toward all and may we be uncharitable unto any Most pitifull unto our selves we are never cruell toward them Our standing and their renewing may both go in one Petition God spared not the naturall branches we cannot be too cautelous lest it come to passe that he spare not us Confesse we then him onely and him alwayes the Saviour of all that when the Jewes are called we may be still his who first was and will be theirs at last This is something and enough at this place for all those who in a daring age bound our Saviour within their owne lists As if none without might ever come into the Salvation of Jesus Zanchius found an emphasis in the Hebrew word and demonstrates it with an Iste That Jesus who was held a meere man nay a chiefe sinner and so handled He that at his birth tooke entertainement among beasts was persecuted by Herod in his infancie tempted by the Devill in his great Fast hated of his owne Countrey-men as demonicall disfigured on Mount Olivet in a bloudy sweate betraied of Judas and crucified by the Jewes He it is whom we confesse and no other he For he and no other was is and may be denominated of his owne habit and saving act the Saviour The Saviours which have beene beside were obscurae imagines darke shadowes of him The Angel therefore naming him Jesus in Saint Matth. 1.21 telleth how great a one he is even the Sonne of the most High Luke 1.32 So he shall be called said the Angel Not that he was not so before he was so called suo tamen tempore manifestatus in carne but not knowne to be so before he was incarnate as Beza noteth Then he was so called quando apparebat miracula faciebat when he appeared and wrought miracles as Theophylact. To make our confession the more free the Angel saith he is the Saviour of his people in Saint Matthew and in Saint Luke he sits on the Throne of David Raignes over the house of Jacob and of his Kingdome shall be no end Not then as other Saviours he who by his grace brought some temporall safety to a particular people This man came not to save the Jewes onely but the whole world John 4.42 The world of sinners we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are his peculiar people so Cyrillus Alexandrinus on that of Saint Matthew And on the other of Saint Luke he argueth thus Shall we under the Empire of one like us be pressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perpetually and without interruption or not rather be subject unto God raigning over us in Christ Theophylact therefore will not have the seate or Throne of David sensibile quoddam Regnum sed divinum some sensible Kingdome as the Jewes dreame and the Apostles sometimes thought but a divine wherein Christ doth rule over all Nations by his word preached And not ordinarily onely but extraordinarily enlightning also by his Spirit where the word consigned hath not beene nor is For who are illuminated to beleeve though they have not the Bible under their armes nor other bookes to read save the Creatures of God are undoubtedly popu● us suus his people too wheresoever they be Saint Augustine beleeved

save sinners no Tyrant no usurper Jesus Christ is Lord. Lord before by that he is Sonne And now Lord againe by vertue of his proper quod saith Bishop Andrewes As God he was ever Lord but not ever Lord as God and man At 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we found he had a time and a cause for this who had no time nor cause beside himselfe for the other Nor yet may it be thought that he assuming our flesh received meliorationem in humiliatione any melioration thereby as Saint Athanasius speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For thereby he was imperfect and made perfect for us saith S. Chrysostome For us the one and the other Neither the one in himselfe nor for himselfe the other No such thing no It is we by his taking on himselfe our infirmities are made perfect in him Not then annointed that he might be God or King or the Sonne or the Word but as God● and the King and the Sonne and the Word he annointed us in himselfe that we also through him should be the Lords annointed Thus we proclaime him Lord and with great triumph now because we are now sure he is our Lord. Lord in ours and of us Lord. And being so ours the Rhemists in their Paraphrase here have not misinserted our Though he were iste as before that one whom the world contemned yet in his greatest obscurity or hatred he was ever the magnified Lord. When he lay in the Manger a multitude of the heavenly hoast sung his praise The Angel sent Shepheards to tell him to the Jewes the Heavens sent a Starre to shew him to the Gentiles and the East Wisemen to worship him in Bethlehem The very infants left their Mothers breasts to yeeld their lives in testimony of his Lordship Who hath heard or read any thing and hath not read or heard either of the voyce proclaiming him from Heaven or of the Devils confessing him the Son of God or of his transfiguration on Mount Tabor or of his commanding the creatures even the most lawlesse the Wind and the Sea or of his miracles in multiplying a small quantity of food to satisfie thousands in curing all sorts of diseases in casting Divels forth of the possessed and in raising the dead or of the confounding of his apprehenders or of the theeves request on the Crosse or of the darknesse then over all the Land or of his giving up the Ghost the renting of the Temple the quaking of the earth the sundring of stones the opening of the graves and the appearing of the dead Who can minde these or any of these and not confesse that the Lord was here in our flesh But when we consider that Christ at his owne set time resumed the life he laid downe and trampled the powers of Hell under his feete when we behold his Ascension and animadvert his visible sending of the Holy Ghost doe we not see that Christ is Lord when we heare of his Apostles losing their lives for their Master and of those multitudes of Martyrs throughout the tenne persecutions under all manner of torments faithfull to him what will wee say Shall I teach every one what to say Even with Saint Thomas My Lord and my God John 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for how is hee not to be reputed God who crownes those that truely confesse him with the glory of Martyrdome saith Cyrillus Alexandrinus All the Fathers in the Councels of Nice Constantinople Ephesus Chalcedon and in the more and more corrupted after giving him the place anathematize every one that decries his Lordship Our Church also ever blessed be God according to the Scriptures in an holy emulation of the most religious and learned doth in her Liturgy promote him Lord. Who preacheth the contrary let him be Anathema Maran-atha Confessed he is Lord But what Lord is next Even the Lord Paramount no mesin or pettie Lord. Lord of all of the three Regions before and of the orders of confessours there Lord of Heaven saith the reverend Bishop he gave the Keyes of it Matth. 16.9 Lord of earth he hath the Key of David and of every Kingdome else Rev. 3.7 Lord of Hell the Keyes of Hell and death are his Rev. 1.18 Heaven is his Throne Earth is his footstoole Hell his prison Heaven Earth Hell and all there are his Seigniory He is within without above beneath penetrating compassing guiding sustaining all things Elohim that being which in three persons is individually one and of those three that one person which being neither the Father nor the Holy Ghost is still the same with both Jehovah the Creatour Redeemer and Sanctifier Not that the Father and the Holy Ghost are excluded in these workes but neither doth either without him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint ever translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is our Apostles here He that is sure and makes all sure The gracious beginning defensive continuing and finall ending Sure in election sure in vocation sure in justification and in glorification sure Rom. 8.29 30. Lord that is as appeares out of the Saxon record one that affordeth bread And so doth Christ for he is the true Laford that once feasted the whole world with his owne body and bloud the bread and drinke of eternall life He is still the foode of our soules and we have no refection but in and through him Nay he gives us all we have that all we have might be for his use Lafdians then should we the children of his Spouse be that is faithfull distributers of the bread our Lord affordeth If you will here understand the temporall staffe of bread may I not truly say Never was more Lording in England and in England lesse bread distributed never But if you intend it spiritually I blesse God for the great care taken that the Word may be constantly distributed and I would there was as great that it might be sincerely preached I meane that there might be no perverting of the Scriptures no denying of the publike administration of the Sacraments But what pity it is that who rightly and duly observe both should lose the Name and be counted Antichristian I tremble thinking what things of lower degree come within the bounds of Sacriledge Christ saith Who honour his honour him then who dishonour his dishonour him But we are contented to be the contemned on earth that none of the poore in spirit may want the spirituall bread and I wish that the more able were as forward that none might beg their temporall Is it forgotten how David revenged the Shaving of his Embassadours and the cutting off of their garments Certainely if repentance doe not prevene the Lord will remember those that preach downe the Hierarchy of the Church He will remember and not forget their followers that run with violence not to extirpate it onely but to trample it and all the Ministers of God under it in the very filth of infamie I write no unknowne