Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	soul_n	whole_a	13,673	5	5.8632	4	true

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

include not God like the Samaritanes in a certaine place onely in spirit therefore not locally and such as worship not like the Jewes in the vanished shadowes in truth therefore not typically is the generall consent of Divines Who then by this text exclude all outward worship doe both wrong it and teach their owne ignorance Because the outward worship is not separated from the inward but with it proceeding from the spirit with it also is spirituall Not Saint Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corporall exercise good for little but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the godlinesse profitable unto all things 1 Tim. 4.8 Quid mibi prodest si genua corporis mei ad orationem veniens flectam Deo genua cordis mei flectam diabolo For what doth it profit me saith Origen if comming unto prayers I bow the knees of my body unto God and bend the knees of my heart to the Devill He meaneth not that the knees should not bow but not bow without the heart Without the heart the outward worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gains nothing Joyne both and the pious act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gives fruit in time to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and doth now refresh and then saith Saint Chrysostome Of the body it therefore bodily it not of the body onely and therefore is godly Going with the minde it is holy by the Spirit that sanctifieth the soule Whom God hath joyned together let no man put asunder soule and body in his service For true Christian obedience comprehends totos nos us whole Quanti quanti sumus we such compounds as God made us ought in all things and with all we are simply to submit unto his pleasure What and as he wils is required of us in the powers both of soule and body Indeed Prov. 23.26 Wisdome cals for the heart but not for it onely For in the very same verse it is said the eyes must observe God will have every member faithfull in its office the heart and all not all or any of them without the heart The heart is most acceptable yet the rest are not left at randome They subordinate the principall being right will be conformable all chast the eyes obedient the eares undefiled the lips pure the hands and flexible the knees Every one according to the use more or lesse is charged in the Scriptures To a more speciall use more specially some The Knee and Tongue here because they are sittest for the worke in hand The Knee for humiliation and for confession the Tongue I free not any man from this duty the Holy Ghost by the Apostle hath bound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one None are exempted not one of the Ministery nor one of the Laity not one of the Lords nor one of the Princes learned and unlearned meane and mighty let all looke to it All Psal 22.29 30. All Isa 45.23 All Rom. 14.11 and here every Knee of things in Heaven in earth and under the earth Above the earth I teach none and under the earth none will be taught We are in the midst and of us all and every one make a full comprehension wheresoever we are No man hath a priviledge not to doe it nor will simple ignorance much lesse wilfull excuse the neglect For who preferres not the Name which God hath given Christ above every Name puts the lie on him God saith it is above every Name yet there be that say it is not Here is high contradiction and being it is such I beleeve God who will not may doe what they please By the grace of God I doe who doe not and doe hinder others shall at last in horrour if mercie prevent not be compelled unto it For for such ill agents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no ignoscence left saith Saint Chrysostome No ancient Fathers no moderne Divines gaine-say this O how excellent is it for every one to practise that in the time of grace which all confesse shall be in full execution at our entrance into glory Assure your selves nothing may be required of every one then which is unlawfull for any one now For grace and glory differ not in essence but degrees The nearer therefore the Militant Church commeth to the Triumphant the more perfect she Perfect here no man can be yet that every one ought to contend unto perfection is very Apostolicall Not in one thing onely and not in others in every thing as is revealed the action and manner should be observed by every one God speakes not without purpose we all know take we heed then lest any of us heare with a purpose not to doe as he speaks Much hath beene said of this duty and much more followes God give us obedient hearts that our reverend esteeme of the Name which he hath superexalted may appeare before men to his glory and our peace Remember who have learned and amend who have neglected It is no shame for either sexe old or young to deceive the Devill The white Devill saith it is Idolatry to bow at the Name The Holy Ghost saith At the Name of Jesus every Knee shall bow What will we doe Can any Christian doe other then obey God If the Name be an Image it is metaphorically and can it not be so and be not an Idoll Can men be so injurious to their Saviour as to thinke that whom he sent to beginne and further our devotions will beguile us in them God forbid Submit every one therefore to the motion of the Spirit give Jesus his honour and the Devill will flie A lier he from the beginning and so shall appeare in the end The universality will be at full in the severall rankes the subjection is next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Knee should bow It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew because it hath the peculiar faculty of bowing Another part may bow and nothing else with it but if the Knees once bow all the members are in submission For in genibus vel in nervis musculis circa genua consistit robur corporis in the knees or in the nerves and muscles about the Knees consists the strength of the body as Schindler If they then yeeld no member of the body doth stand out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore say Etymologists as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the energie there as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the inclination or pronenesse toward the earth The Knees are made to sinke downe the whole frame and enabled to raise it againe and uphold it standing For they are commissiones femorum crurum as Isidore the setting together of the thighs and legs The strongest supporters are united by them By them onely are they at once humbled and being humiliated are at once advanced by them onely But it is not my part to Anatomize the Knees Plinie can tell us hominis genibus quaedam religio inost and to teach that God careth for

wherefore God highly exalted him is the grace of union And satisfaction being made by his death for us that glory may be ours also is propter quod finale the externall impulsive or first finall Wherefore of his exaltation The Papist here slander us in saying we allow not Christ to merit ought For first our tenet is that not for any thing in the flesh but for the Word whereto the flesh is united was the flesh exalted Secondly that God being made man in the person of God and Man was worthinesse to deserve over and over what we can conceive Thirdly that it is supercilious curiosity wherein Scriptures are silent to define what Christ merited to himselfe Fourthly that it is expressed throughout the Testaments old and new that he had little or no regard of himselfe but for us All that might be for our Salvation Lastly that the humility and the glory being set downe in the eternall decree the glorification followed the humiliation suâ sponte of its owne accord or by the union necessarily And this is held the principall reason wherefore the man so humbled both might and ought to be so highly exalted Bring these together and the Lutherans and Calvinists so well agree here that who oppose in what follows will be condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by that which went before True Christians we referre the Wherefore in the Text not to Christs being made obedient onely but to the cause also of his humiliation It was his charity there He would be humbled unto that we might be delivered from death And his Charity here also He would be exalted that we through him might be glorified Our freedome then from hell and entrance into Heaven beginning at his love have perfection after his obedience by his exaltation His humiliation merited our exaltation though not his owne His owne was by the union and not in any thing else measured unto him We finde not why hee should merit any thing to himselfe whose perfection wanted nothing that might be acquired by merit This we know it was decreed that God should be inhumanated to dye and rise againe for us As inhumanated he dyed and is exalted as inhumanated The flesh is the instrument of the Word wherein it doth subsist The flesh therefore subsisting in the person of the Sonne of God we determine the propter quod or wherefore why the Sonne of God did dye The same subsistence propter quod etiam the wherefore also why he is exalted He dyed How As man Why For us He is exalted How As man Why For us For us then is the other propter quod or Wherefore in the Text. Wherefore also God hath highly exalted him Tract II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath highly exalted him WHerefore hath beene declared we now are at the exaltation and that first of the person by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is agent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high exaltation the worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole person of God and Man the object These three may not be separated For none can super-exalt save God and none be super-exalted save Jesus God is the onely powerfull and Jesus the onely worthy Before it was said Christ humbled himselfe ver 7. but now it is God that exalts Christ In the low estate the humane nature was very busie but this high advancement must be a divine act onely As God onely could never have dyed so man onely could never have beene exalted Man did nothing in the exaltation God was all in all Rom. 1.4 The Originall is Emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God which Christ was in his humiliation For he resumed his Soule by the same power wherein he laid it downe John 10.17 Though the Scripture ascribes Christs exaltation to the Father Acts 2.24 yet doth not exclude the power of the Sonne It sheweth Essentiae operationis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the identity of essence and power in them The very same God which the Father the Sonne and the Holy Ghost are is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God The God which the Father is For God the Father raised him from the dead 2 Cor. 2.21 and set him at his right hand Act. 2.33 The God which the Sonne is For God the Sonne raised againe the Temple of his body John 2.19 ascended into heaven John 3.13 and is set downe at the right hand of the throne of God Heb. 12.2 The God which the Holy Ghost is For God the Holy Ghost shall quicken us Rom. 8.11 with the same Spirit was Christ annointed above his fellowes Psalm 45.7 and beyond measure John 3.34 The exaltation then is a worke of the whole Trinity undivided and essentially common to the three persons Not that it is essentiall for then the Father and the Holy Ghost must be exalted and not the Sonne onely But the worke is personall because terminated in the person of the Sonne of God The Father and the Holy Ghost did exalt but neither the Father nor the Holy Ghost is the person exalted It is the reall distinction of the persons makes this distinction reall This is the Symphony of the Church the Fathers in all the Councels expound it thus and so ● s it understood in the Articles of our Faith One and the same God in three persons exalting and yet not three but one exalted person The God it was is proved but what the God did would be declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle that is multiplicavit sublimitatem he multiplyed his sublimity as the Syriacke he exalted him as the Vulgar super-exalted as Arias Montanus insummam extulit sublimitatem he lifted him up unto the height of all heights as Erasmus Beza c. highly exalted as our Translatours We have here as the most reverend Bishop observed a decompound super-exaltavit his exalting hath an ex and a super whence and whither his person was exalted Whence From the Dungeon with Joseph from the Den with Daniel from the Whales belly with Jonas Or if you will from the three extreames of his exinanition Death the Grave and Hell Whither To life to Heaven to the Throne of God The full of his exaltation is his Resurrection Ascension and sitting downe in the highest glory Three to three the highest three answer the three lowest First he dyed then was buryed last of all descended into Hell So at his exaltation first he rose then ascended last of all sate downe at the right hand of the Father The amends is full For Death Shame and a death of shame in the former verse he hath Life Glory and the life of glory in this These all and ever all For he is factus Dominus made the Lord of life and glory This last is ultimus gradus the super or that above super quod non est super above which there is nothing above The day in deed of his Resurrection was the Feast of the first fruites Levit. 23.10

bow the knee To this I answer that the Aristotelians hold the Angels simple and abstracted intelligences and the Platoniks say they have bodies Those the Schoolemen follow after these the Fathers go though not after these in the matter Tertullian saith Omne quod est corpus est sui generis whatsoever is is a body of its kind And of the Angels he writes thus Invisibilia illa quaecunque sunt habeat apud Deum suum corpus suam formam per quae soli Deo visibilia sunt those visibles whatsoever they are have before God their owne body and their owne forme by which they are visible to God alone They have their bodies that is other then we have and their formes as we also have ours It is onely peculiar to God the Father the Sonne and the Holy Ghost if we may beleeve Origen sine materia i substantia absque ulla corporcae adjectionis societate subsistere to subsist without materiall substance and any alliance of corporall adjection Saint Augustine doth not onely attribute bodies to the Angels but cals them acrea animalia airy animals He followed Origen Lactantius Basil and that was the consent of Writers in his time as Lodovicus Vives noteth And in his Notes he induceth Michael Psellus saying Oporret ut divinus asserit Paulus Spiritus ministros qui mittuntur corpus habere c. Spirits ministers as Saint Paul affirmes ought to have a body wherein they may move stand still and openly appeare In this sense Gregory the Great termes an Angel rationale animal a reasonable living creature such a one as is composed of body and soule Saint Bernard also on the words of the Apostle Heb. 1.14 Are they not all ministring spirits reasoneth thus How can they fulfill their ministry without a body praesertim apud viventes in corpare especially with those which live in a body If in Scriptures we read they are incorporeall I answer that we usually call the more grosse bodies and the more subtile which come not under our sense Spirits With Saint Gregory therefore I determine Comparatione nostrorum corporum spiritus sunt sed comparatione summi Spiritus sunt corpora that in respect of our bodies they are Spirits but in respect of the incircumscribed Spirit they are bodies Conferred with us spirituall with God corporeall as Damascene More probable therefore saith Zanchius is the opinion of the Fathers that the Angels be not simply without body then of the Schoolemen that they are simple and immateriall Spirits especially seeing the Schoolemen approve the distinction of Gregory that comparatively they are bodies and Spirits comparatively But what bodies they naturally have we are men and know not certainely more excellent then ours more subtile then the Heavens invisible to our blind eyes finite locall and the fittest for their ministry May we say the Angels have their bodies and can we not think they have their knees Saint Paul at 1 Cor. 13.1 gives them tongues and shall he not as well at Phil. 2.10 allow them knees They have one said the learned Bishop Andrewes as much as the other And in both places humanum dicit he speakes to us after the manner of men that we by our owne language might conceive what they doe They doe reverence and we finde in the Scriptures that they have expressions of what they doe Consider what is at Rev. 4.10 5.8.14 and in the 7. chapter 11 12. verses nothing can be more plaine All the Angels stood in the compasse of the Throne and of the Elders and of the foure beasts and fell before the Throne on their faces and worshipped God saying Amen Blessing and glory and wisdome and thankes and honour and power and might be unto our God for ever more Amen They stand and have they no legges they fall downe and may they not bow Having faces must they want knees speaking out are they without tongues They have theirs we ours Though not as carnally we they hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with us whereby their obedience is set forth And it is confessed by all that genuflection is but an outward and some say any outward humble expression of that within Because therefore the Angels some way expresse it they are some way said to bow and that way too which is answerable to the knee Their obedientiall bowing power they yeeld in a supermorall perfection The doe so and going before in that practise we need not feare to follow after What ever some plead for themselves I am sure the Apostle hath left none of us out For to every knee of heavenly things he subjoynes every knee of things terrestriall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of things in Earth The conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shewes that all living men ought to performe the bowing at the Name verified in the Angels All ought and though all doe not yet good Christians beginne it now and will goe on with it unto perfection For they in Heaven bowing strongly inferre that there are no men in Earth priviledged not to bow I say not that every individuall man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is on earth doth or will now bow For Turkes Jewes Infidels out of the Church doe not and too many Christians in the Church will not But that every one voluntarily or involuntarily shall truly fulfill this Scripture at the last day Though therefore it be principally intended then it doth not follow that it may not be in practise now For the Apostle will have us be presently humble vers 5. And presently because our humility that reacheth goes not out but is perfected in glory Origen saith omne genu flectitur every knee doth bow Flectebatur flectetur every knee did bow and every knee shall bow so Athanasius J am incurvetur every knee ought now to bow so Cyrillus Alexandrinus Now to doe it and every one now will admit of no prorogation till the last day Christi regnum crescit indies Christs Kingdom hath a daily increase and is not at highest untill it be wholly triumphant So these propositions are both true All things are now subjected unto Christ All things are not in full subjection untill the Resurrection Proinde vaticinium hoc non absque ratione diversis temporibus varie accommodatur saith Master Calvin this prophesie therefore is not without reason diversly fitted to divers times as other prophesies doe not perfect Christs Kingdome in a moment but describe it unto us in the whole circuit And though it be a prophesie yet under this prophesie is a duty required of us For it is not a prophesie instantly fulfilled but by degrees A good Christian then will argue thus Must all knees bow at the Name of Jesus in the last day I ought therefore to bow now Pia civilitas est it is a pious civility so to doe in the time of grace saith Osiander Non interiore modo

proper there Isidore saith there is affinity betweene the Knees and the Eyes Because men dum ad genua se prosternunt statim lacrymantur when they are on or doe bend themselves toward their Knees be aptest to weepe If teares be so acceptable to God that he as the Psalmist desireth will bottle them up can the posture be displeasing which helps them forward I doe not make this the Apostles argument but this sheweth that bowing being of outward gestures the humblest is also the heartiest For it is a quick sense at the heart that causeth teares to distill at the eyes An outward humble and hearty motion that is required Holy Kings have performed it in the worship of God as David Psal 95.6 Solomon 1 King 8.54 Ezechias 2 Chron. 29.30 So did the Prophets as Daniel Dan. 6.10 Esras Esr 9.5 Micah Mic. 6.6 The Wisemen did so Matth. 2.11 To us our Saviour is the president Luke 22.41 and the Apostles ever kept it in practise as S. Stephen Acts 7.60 S. Peter Acts 9.4 S. Paul Ephes 3.14 So did the whole Church Acts 20.36 21.5 But that was in prayer True then we bow lowest when we name Jesus unto God But is the act lawfull then and may it not be lawfull when God in his word or by his Ministers names Jesus unto us Is not prayer an humble acknowledgement of our unworthinesse and Gods superiority Is bowing at the Name of Jesus any lesse or any more Yea no man sues unto God and not in or at his Name If we be not prepared to carry it before us our petitions will be preferred in vaine For God heares us not except we come in that Name nor can we see how to honour him but through it In or at or through it as was before expressed we may Bow the Knee the devout will at prayer and at the Sacrament of the Lords body and bloud It is well and wished that all would examples I know are store in the old and new Testament for the one but none for the other Nor can any produce a more evident precept for either then this that at the Name of Jesus every Knee should bow For we beginning prayer in his Name conclude with it and the Sacrament of the Lords Supper is the most lively expression of Jesus to our soules So is the one and the other so Why then is not the naming or mentioning of Jesus sufficient reason of geniculation The person signified to us and by us minded is the same and we are sure the text is plaine for this whilst we inferre the other That in the Primitive times this bowing was in use Eusebius tels where he recordeth a ● egion of Christians on their bare Knees unto Jesus at the fight of Marcus Aurelius against the Germans and Sarmatians about the yeare of our Lord 178. Tertullian saith that at Philip. 2.10 genu plane fatetur the Knee doth openly confesse securvande by bowing it selfe Flectere-genu to bow the Knee declares not a carnall subjection onely but a spirituall obedience also to the worship of God so Origen and in the forecited places he takes it literally So doth Saint Cyprian and Novatianus so It was the accustomed manner in Eusebius time Athanasius speakes for the time past and to come Omne genu flectebatur in posterum fl● ctetur every Knee did doth and shall bow Saint Ambrose meant it corporally Ruffinus likewise and Saint Hierome Saint Ch● ys● st● me Saint Augustine and Saint Bernard in the former quotations The Councell of Nice mentions genuflections in use The Fathers at the Councell of Ephesus read this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and give all adoration outward and inward unto Jesus At the Councell of Basil it was in practise still Alphonsus Abulensis Osiander Gorran Musculus Calvin Zanchius Aretius Polanus c. conclude the literall sense and like that this duty should be thus payed The Church of England ever since the first reformation observed it thus in the speciall time of Divine Service For at the generall confession of our sinnes acknowledging Jesus to be Lord we kneele When the Apostles Creed is rehearsed we bow the knee head and all When the second Lesson is read if we sit yet we bow at the Name and at the Gospel we bow standing Sitting or standing when the word is read or preached we bow at the Name of Jesus This precept then is now observed but the full observance is not extant now nor ever will be in this world For God raigneth now by the Gospel and his Majesty is no otherwise honoured right then whiles the same being knowne by his word is reverenced saith Master Calvin Grace doth owe her knees and her knees are not in but governed by the heart With heart and knee bowing at the Name we both testifie that he is Lord who died to save sinners and retribute glory for the inestimable benefit For the meaning of the Holy Ghost is simply to affirme saith he that all men should not onely acknowledge Christs power with the heart but by externall gesture of the body which he noteth by the bowing of the knee shew forth the yeelding of obedience also But the word of God hath alwayes enemies that frowardly resist and contemners that prophanely scoffe at it as trifling or fabulous At this day are many such God amend them and give his children patience till all things be renewed Such there are and ever will be scorners Whereby it appeareth that this bowing is indeed begun in this life not perfected When all the enemies of Christ shall be thrown downe that they may be the footstoole of his feete then at the Name of Jesus shall every knee bow ad plenum of those in Heaven in earth and under the earth The Patricians that deny the substance of humane flesh to be of God the Paternians that give the inferiour parts of mans body as peculiar to the service of the Devill the nefarious Postellus of Sorbon that said his Harlot and not Christ redeemed us from the navill downeward all Hereticks also that worship in spirit not in truth all Hypocrites that worship neither in spirit nor in truth but in shew and all luke-warme Christians who have some affection yet because many will breake leaving the Church and God too rather then bend doe keepe the knee for their own use or bring it into Gods service as if they were ashamed it should be knowne there are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the whole of man according to every part is Gods and the outward worship proceeding from the inward the knee at times to expresse the obedience of the heart doth he challenge of every one All Neuters or indifferent soules Halcesaits I may call them that hold it equall to bow or not to bow all Jewes Turks and Pagans that yeeld no obedience unto Jesus all Agnoclyts Ethicoproscopts Puritans Anabaptists Brownists or other perturbers of the Church