Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	faith_n	soul_n	work_n	7,291	5	5.7496	4	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

persons in the unity of the essence But hereby is manifested that the person vilified in this Name was the Sonne of God and Man and is now in the same Name to be adored by all as God and Man which cannot be said of the Father or of the Holy Ghost Of the Sonne alone because he onely was incarnate and yet as I have ever taught to the glory of the most transcendent Trinity It is apparent now that we cautelously observing the idiotisme vary not from the sense of the phrase At the Name we rest not vainely in the sound but are carried to the substance of the name or object of our faith the person of Jesus Christ Not to the humane nature Seorsum per se severally and by it selfe For so doing we divide the person overthrow the communication of proprieties and the due unto the Creator we render to the creature which is Idolatry Yea if in our worship we can consider the Father the Sonne and the Holy Ghost three subsistences and one substance yet all this availes not unlesse we take with us our Mediatour If we mind not a true Man-hood gloriously united to the God-head without change of either nature without mixture of both whose presence whose merits must give passage vigour and acceptance our prayers ascend in vaine At this worke thoughts should be holily mixed of a God-head and humanity two natures in one person and of the same Deity in divers persons and one nature Bestirre our selves we ought so to distinguish these apprehensions that none be neglected so to conjoyne them that they be not confounded We sin if fixing the heart on one we exclude the other retaining all and mentioning one we offend not Who rest their thoughts upon the humanity must still adore the Deity and thence climbe up unto the holy consideration of the blessed Trinity For in Jesus onely is that Mystery revealed to us and through him onely is our worship directed to the sacred Trinity in Unity Following this short weake counsell study and pray that you may apprehend right and worship well Be thus minded and bowing at the name you shall not be superstitious Bow and honour Jesus heartily for the more we honour him the more we honour the whole Trinity If you cannot beleeve me yet let not the Apostle misse your faith It is Gods command he saith and therefore our duty Minding the one we shall not forget to pay the other Endevour we to pay it sincerely and the God of Heaven direct us enable us that when we worship him we may neither prove sacrilegious nor idolatrous The Jewes Infidels and Philosophers that abjure scorne and deride the Name of Jesus the Schismatickes whether Catharists Anabaptists Brownists Separatists or whatsoever called that neglect and contemne all manner of outward reverence at this Name the Papists that superstitiously use it and the Prophane that in their debauchednesse most impiously blaspheme it are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there the Holy Ghost will have the Name super-exalted by God by us also super-exalted with respect and honour The Arrians and other Heretiques that hold Christ a meere man onely or a God in Name not indeed the Cerinthians and Colarbasians that make Jesus one and Christ another the Nestorians that determine two persons in Christ one of the divinity and another of the humanity the Timotheans that thinke him one person of two natures mixed and confounded and the Romanists that constitute the Pope as another head beside Christ of the Church are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the honor at the Name is to Immanuel in one person perfect God and perfect Man God hath so made him head of all above and below that at the Name of Jesus every knee should bow This and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and still the argument is the union and our Salvation True Christians we seeing that God hath exalted the person and the Name and knowing why are bound in conscience for the same reason to exalt the Name and Person Not according to our owne humours but in Analogy of that Truth which is set forth for us to beleeve and doe We seeke no by-wayes to avoyd the duty nor lead we others from it A plaine Text paralleled by others literally must we understand properly as the other are The truth expressed in the Letter cannot be mistaken but by a figurative construction the Letter may be forced to a wrong sense The sense of the former verse which is the ground of this being literall makes this literall also We have proved it ever so conceived in the Church and will not alter it now Nay dare not because we are sure that by the third commandement and the first petition Gods Name whether spoken read heard or written must have reverent usage And if it must may we deny that manner which himselfe hath expressely prescribed The anathema sounds still in our eares Cursed be he that taketh from or addeth to If God then will have outward worship exhibited at the Name in the Name of God let him have it If he will be so honoured that is reason enough why he should But he hath given reasons store if we will not doe it now we are now in contempt and without repentance shall be without excuse hereafter Nor may we thinke to leave the duty undone because some count it superstition Indeed at the Name and no more were vaine But at the Name to bow unto our Saviour is one way we worship him and we have no other way to come at him save by his Name He is gone his Name is left that by his Name we may minde him and through him adore the blessed Trinity At the Name therefore let the heart ascend unto the person and outward obeysance expresse our faith in and high esteeme of whole Christ As true God and true man for as God and man he is exalted in person and Name that at the Name of Jesus every Knee should bow Tract V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Knee should bow GOD who made the whole creature lookes after all he made The soule principally because it principally resembles him and the body next because in that Organ he will have the soule glorifie him 1 Cor. 6.20 The Fathers therefore according to the Scriptures carefully set forth a two-fold worship of God Internall the one externall the other Both congruous to the word and from a heart purified by faith proceed both Both spirituall because both are motions of our spirit renewed by the Holy Ghost For such worshippers will God have as shall serve him in spirit and truth John 4. vers 23. Such as in spirit practically mortifie the workes of the flesh and in truth contemplatively maintaine sound doctrine is one of Theophylacts expositions Such as moved by his Spirit doe all things sincerely in faith according to his will and unto his glory is Polanus full interpretation Such as

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

Nomen above every Name Indeed they are not few who make in or at a simple note of rest and by the Name understand the person to whom they and all must bow yet will not onely not doe it themselves but travell sore to keepe others also from it To discover how they deceive themselves and others observe me a little That in or at is a note of rest that the Name concludes the person that to bow to the person is a precept are true But these that the whole of in or at is a note of rest that the whole of the Name is the person that the whole of the precept is to bow unto the person are false For the whole of in or at is not a note of rest as before was proved Nor is the Name the whole of the person but significatively nor the person the whole of the Name but subjectively Nor is bowing to the person the whole of the precept as hath beene already and shall be further opened But in the Name to bow that is in the person is neither from the Letter nor by any consequence of the Text. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will not hold in common sense For who can bow in the person of God and Man He once humbled himselfe for us but who in his person either when he was in swatheling cloathes ever bowed before Herod or in the Councell falsely accused before Pilat Much lesse now he is exalted wants he such humility Nay who can bow at his person now he is out of our sight and above our reach His Name is with us then in or at his Name we may Yet in his person they say because in our proper persons we are unworthy to accede unto God A very proper shift to put off a peculiar duty It is true we are unworthy but I grant not all the rest unlesse at in be understood by For although what we are we referre to Christ and without him are nothing yet this is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or refuge for the not doing what is commanded Because it is the precept of God not an institution only of the Church The first word of this verse inferres the one and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every knee the other We therefore resting in Christ who reposed all his in himselfe for us every one in his proper person body and soule by the person intervening worship God For his Majesty hid of it selfe existing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentially in Christ through him becomes visible to us But yeelding all this that it is in or by the person or more that it is to the person and in the glory of the person yet this is not all For beside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith or acquiescence in the person and the end thereof here implicitly is expressely commanded a worke of faith beginning at the Name and ending in the Person A worke that shewes his super-exaltation indeed He is exalted to whose person we bow but he at whose Name onely much more Bowing then not at the person onely as some nor at the glory onely of the person as others which are both out of our sight Nor at the power onely of the person as many which sets no time for the act but at the Name also which is below and hath a time with us we shew our high respect of him in his power and glory Yet thus respecting him doe not with the Heretickes in Saint Chrysostomes time thinke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this glory to be above all glory Infinite that as himselfe is this from us finite That he hath by nature this we give and no doubt should at the Name For God hath made his Name his memoriall Exod. 3.15 Psal 135.13 Hosea 12.5 His memoriall wherein or at he will be remembred and whereby he will be mentioned How remembred How mentioned With no regard Not so It brings him before us how then shall we behave our selves before him No otherwise then did the Israelites by bending downe the head and bowing themselves Exod. 4.31 For the same memoriall is from generation to generation as in the former quoted places The Prophet David invites us to it Psal 95.6 and the blessed Virgin will not have it otherwise handled Luk. 1.49 Quod semper apud se sanctum est sanctum etiam ab hominibus hab●●●●● saith Saint Augustine Holy things must be valued as they are The most holy most highly Not high enough unlesse with the motions of the mind goe also the gestures of the body Nor is this Doctrine new It was figured in Josephs dreame Gen. 37. ver 9. Th● Sunne the Moone and the eleven Starres made obeysance to me This Jacob interpreted thus Shall I and thy Mother and thy Brethren indeed come to bow downe our selves to thee unto the earth v. 10. How can this be taken but in a mystery his Mother being then dead This was not therefore accomplished when Joseph was advanced in Egypt For neither did his Father adore him nor could his Mother being dead In Christi ergo personâ facile intelligi potest etiam de mortuis In the person of Christ therefore it may be well understood even of the dead according to that of the Apostle Phil. 2.10 For God gave him a Name above every name that in or at the Name of Jesus every knee celestiall terrestriall and infernall should bow saith Saint Augustine The first that I find in the practise was Moses and then when Joshuah whom by the Spirit of God he so called as a figure in Name and action of Jesus sought with Amaleck For whilst Hoseas now called Joshuah was in fight Moses being on the top of the hill beholding the typicall deliverer does homage to the substantiall Exod. 17.11 Expansis manibus orabat residens quia illi Nomen Domini Jesu dimicabat dimicaturi quandoque adversus diabolum He there residing prayed because the Name of the Lord Jesus who was to fight against the devill did skirmish there and with his hands extended to shew the necessary habit of the Crosse wherein Christ should obtaine the victory saith Tertullian The Name which by the Spirit he gave to Hoseas as the shadow was the externall mover to the worke And now the name was in action the honour might well be in act But not till now because till now Beati Nrminis Jesu nusquam facta est mentio never was that blessed name mentioned saith Origen Now it was knowne unto Moses and by him exalted now Because what he found victorious on the Hill must needs be glorious on the Mount With the Psalmist his Name is great Psal 75.1 Ibi magnum ubi pro suae majestatis magnitudine nominatur there great where mentioned according to the greatnesse of his Majesty as Molerus Holy and reverend is his Name Psal 111.9 Sanctum Nomen ejus ubi eum veneratione offensionis timore nominatur holy his Name when named with veneration and

thing but wish it were not so knowne that it might not be thus written If I have beene over bold now in the Apostles words I beseech you brethren that yee know them which labour among you and are over you in the Lord and admonish you I beseech you that yee have them in singular love for their workes sake Be at peace among your selves 1 Thes 5.12 13. Be at peace and in this yee confesse that Jesus Christ is Lord. For peace is his He is the God of peace 1 Thes 5.23 and our peace too Ephes 2.14 He cannot be acknowledged the peace-maker betweene God and us nor we his members whilest we be at hatefull oddes among our selves Where love is not the Holy Ghost will not be and where he is not no man can as he ought say that Jesus Christ is Lord 1 Cor. 12.3 For confessing him Lord we confesse more then he in himselfe is our selves also to be in obedience unto him Who keepe not in his service deny him to be their Lord. For it is not enough with Saint Peter to cry Lord save I sinke Matth. 14.30 unlesse also we can with Saint Paul say Lord what wouldest thou that I should doe Acts 9.6 and doe what the Lord wils With the whole man too outwardly and inwardly where and as he requires He being wholly ours who are onely his will be whole to him Soules bodies lands goods lives and all are at his service So he be ours and we his let him doe with us as he pleaseth He saved us and we will be governed by him To whom he hath beene Lord Jesus to us be he Jesus Lord. The Ebionits Samosatenians that deny the greatnesse we affirme requisite in our Mediatour to salvation The Anabaptists Brownists Barrowists Separatists that seclude whom they please as if none save their holy on earth might ever be Saints in Heaven and yet handle our Saviour as if he were to serve their turns alwayes and they him onely when and as they list And the Simonians Menandrians Pseudo-Christs that sacrilegiously impropriate his vertue are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there confessing our deliverance from such evill we confesse the greatnesse of our Saviour also and acknowledge him the onely able for us and not onely for us but for the sinnes of the whole world We say not whose he is not but knowing him to be ours rest in that The Valentinians Marcionits Manichees with the other Opinats or Docits that make Christs death fictitious to take away the truth of his Sacrifice The Ethnicks that in opposition preferre Apollonius Tyanaeus before Christ the Novatians Rogatists Maximinianists Circumcelliones that borrow the broome of Donatus to sweepe the Church The Jewes Chiliasts Aeternals that provide for the Messias as if his Kingdome were of this world and our happinesse in the various delights thereof And the Papists that like the Heathen have set up a great Cauldron to purge souls in equall traditions to the Scriptures and make the Pope head of the Church are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there we confesse him such a Priest such a Prophet such a King as never the like In his propitiation the ransome is unvaluable in his institution the doctrine infallible in his government the supremacie incommunicable All these onely in him infinite may not be held by any other The Basilidians Origenists Arrians Apollinarists Donatists that saying there was a time when Christ was not impiously call the Sonne of God the first begotten creature The Artemonits Photinians Monophysits that will not have him God before he was incarnate The Semi-arrians whether Acatians that affirme the Sonne to be like the Father or Ennomians that teach him of another nature then the Father or Aetians that make him unlike in all things to the Father or Eudoxians that hold him as a servant of the Father The Carpocratians Messalians Coluthians that denying God the administration of the world bestow the Lordship over men on the evill Angels The Marcionits Manichees that deeming the world a worke unworthy of Divine providence substitute some Atlas to sustaine it The Pontificiaries Socinians that question the sufficiencie of Christs Lordship And Schismatiks or relapsed Protestants that scorne to give him due and full worship are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there Christ is confessed the eternall God consubstantiall and coequall with the Father The same before the Incarnation and no other now Lord of all above and below ruling his servants graciously in peace and trampling his enemies under his feete in ire Nothing may controll him nor is any thing too little for his providence This and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and still the argument is the Union and our salvation True Christians we considering humility the basis of glory can value our Saviour even by his disrespect in the world Who would save it Jew and Gentile from sinne must be reckoned among sinners He therefore being the Sonne of the Highest the lower he appeared for us the more he shewed his love For in that estate not losing his owne all his gaines redound to us Because he could not be unlorded in ours we are dignified in his Not so as if he having served our turnes we should no longer serve him but that his annointing descending on us we might walke in the odour of his unguents He the constituted Priest to mediate by redemption and intercession we his sanctified to offer in faith the fruits of regeneration prayers praises good workes and a holy life He the Prophet by the Word and the Spirit to instruct we the Disciples to beare the characters of the one and set forth the graces of the other He the King ruling in might and mercie to preserve we the subjects in feare obedience and faithfulnesse to observe his pleasure in fighting against the enemies and maintaining the peace of his Kingdom Such we confesse him and our selves such confessours through him Nor is this all Our King our Prophet our Priest our Saviour is not transiently ours but eternall he Not now and not hereafter the same now and ever What comfort have we We being annointed shall never be feared nor ever fleeced being his saved For Jesus Christ is still that Lord which the Sonne of God he was before the Incarnation He hath the Keyes to unlocke Heaven and the Keyes to locke up Hell In whose hands we are none can snatch us from him Because he is that being whence all things have being and the immutable God having elected us will never alter his purpose That he will not we can domonstrate that He informes us by his Word confirmes us by his Sacraments and replenisheth our hearts with heavenly desires Our thoughts our words our workes tend to him And such is our reverence in adoring that if an unbeleever should be present at our publike service he falling downe would say Verily God is among us and with us confesse that Jesus

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