Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	name_n	son_n	14,571	5	5.9519	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

includes with the Name of God the Creatour the Name of man the Creature and signifies God and man reconciled Not on the contrary though hee that redeemed created also For I am that I am is one expression and I am that I am the Saviour a further God in his Name Jehovah denotes the being whence all things tooke their originall In his Name Jesus he shewes himselfe not onely the Author of being but the Recoverer of the lost and Clarifier of the Elect. In the one he overthrew Pharaoh and the Aegyptians in th other the Devill and Hell In the one he gave the Old Law in the other he established the New In the one he led the Israelites through the Red sea into the Land of Canaan in the other through his bloud wherewith we are Baptized he carries us unto Heaven The one was knowne before the other and that this other was represented in the Name Jehovah Cornelius a Lapide affirmes But what if wee say that Jehovah were quasi aenigma as it were the riddle Was not God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17.23 the hidden God then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we knew him not say the Seventy What ever Jehovah intimated we are sure Jesus is the highest declaration For by this Name we finde that the fulnesse of the God-head dwels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our nature personally in him I insist not on the many Mysteries that Lucas Tudensas hath found in the Letters of Jesus nor doe I with Cornelius a Lapide averre that this proper Name of Christ in Hebrew containes all the Letters of Jehovah aliasque proprias superaddit and super-addes it s owne other Inspect them who will there they may be had but not expressely there Thirdly this adequate Name of the word Incarnate comprehending transcends all the other many excellent Attributes given unto Christ in the Scriptures for of all are found none which sound not either pietatis gratiam the grace of piety or potentiam Majestatis the power of Majesty The Names of power are poured forth into the Names of piety As for example Isa 9.6 it is said His Name shall be called wonderfull Counsellour God Mighty Everlasting Father Prince of peace The first third and fourth Wonderfull God Mighty argue Majesty the rest Counsellour Everlasting Father Prince of peace shew piety Which of these therefore is poured forth Which The Name of Power is abundantly effused by Jesus Christ our Saviour saith Saint Bernard into the Name of piety Admirable into Counsellour God and Mighty into Everlasting Father and Prince of peace All of might and mercie are full in Jesus This is the name wherein all other doe liquescere it is mercie full of might and might full of mercie The Oyle that is poured forth Cant. 1.3 aliisque liquoribus supernatat and as Oyle it swimmes above other liquours Wine Water or whatsoever Inferiour to none and above all confessed in Heaven Earth and Hell Lastly Saint Chrysostome saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this name is not of nature so but made so by dispensation high Seeing then the most equall three have decreed and in the text expressely set this Name highest wherein without disparagement to any one person the whole Trinity will be ever honoured why doubt we Adde this also that they have limited an act as peculiar to it above other Names and the holy Church observing our neglect binds us to it Can it be Gods pleasure the Churches desire and not our glory that it is so Bring these together and Alphonsus Abulensis shall never be condemned by me for saying it is majus peccatum a greater sinne to take the Name Jesus in vaine then the Name God To close this God will be glorified in this Name above others above other it is in it selfe and to sinners the life of all Life light joy glory and whatsoever I can conceive superexcellent haec omnia mihi simul sonant cum insonuerit Jesus these all and more in the sense of this Name sound to me When I name it or heare it named I minde one whose example we following shall be advanced in his grace unto the height of glory Have we with Origen found it to bee vocabulum gloriosum In heart then and hand within and without be it the Signet that all our thoughts words and workes may bee directed unto Jesus Of him wee receive all unto him returne we all Above all he and let his Name be so to us For God hath given the Name above every Name unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him exclusivè to him and to no other To no other so as to him The Father the Sonne and the Holy Ghost are the three saving persons yet neither is the Father nor the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sonne by the dispensation is Jesus onely For in our Salvation the Godhead and Manhood meete in one Nor to him man as to other men To him at first by the Spirit and Moses in Jehoshuah as the Figure But before his conception by the Spirit and the Angel Gabriel to him as the Substance To him the Name and the Thing To him the Sonne of his Father without a Mother and the Sonne of his Mother without a Father to him God and man To him without sinne to save soule and body his owne and others from carnall enemies and ghostly from sinne and misery not for a time for ever not by any other of himselfe He is not a Saviour onely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the salvation Luke 2.30 None challenge it as he not the sonne of Nun nor the sonne of Josedek nor the sonne of Syrach To them given by men to them the Name not the thing to them sonnes of their Fathers by their Mothers of their Mothers by their Fathers to them sinfull men to save the body not to quicken the soule from bodily enemies not spirituall from some worldly calamity not from sinne for a time not forever by their and our Jesus not of themselves They figura futuri the shadow he the substance So Tertullian Origen Eusebius Saint Augustine c. He is so manifestly different from all other that who beleeve in him will never mistake him by any other All else be like Elishas staffe which laid on the Child could doe no good till the Master came To him onely and to him according to both natures This is orthodox though all agree not in this Some here understand Christ secundum humanam naturam as man Because as God nothing can in time be really given to him So the Scholiasts so Theodoret Hierome and others as Zanchius recites Indeed if we minde an increment of blessednesse or power or wisdome c. no such thing can in time be given to him according to his Deity Yet that he received nothing as God whereby our happinesse might be furthered and further knowne is false For to the Divine nature of Christ was

of God the Father Who gave all to the Sonne to him doth all returne To him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by excellencie Because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preserver not onely of things Created but of the Unity in Trinity also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then is the beginning without beginning fons Deitatis the fountaine of the Deity wherein the Sonne subsists eternall with the Father and the Holy Ghost with both The Father in respect of his owne Sonne and of us his adopted Sonnes Nomen pietatis potestatis est a Name of piety it and of power saith Tertullian Of piety to love and of power to beget a Sonne and such a Sonne through whom we might be called the children of the Highest The Father therefore of the Sonne of God we mind Ad gloriam Dei patris sui to the glory of God his Father it is so the Syriak Not that the Sonne and Holy Ghost have not the glory For with the Father the Sonne is glorified and the Holy Ghost Because they three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are one 1 John 5.7 One in substance and in dignity one Beleeve this and the rest will follow Beleeve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we are not able to speake many things we understand of God and we speake many things which we are not fit to understand saith Saint Chrysostome This reason you first have and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it why the Father is onely expressed when the other may not be excluded The Father is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the generation so Athanasius As the cause said Ignatius before him and Gregory Nazianzen after A second is to shew that the Sonne is honoured as the Father and the Father not honoured without the Sonne The worship of the one and the other both one For we here see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father glorified when the Sonne is glorified As Saint Chrysostome Confessing the Sonne we acknowledge the Father the one cannot be without the other And the substance of both being one one cannot be honoured and not another Animadvert we our Saviours words John 5.22 23. All judgement is given to the Sonne that all men should honour the Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they honour the Father Is it not manifest there that the Sonne is the Person in quo coli vult Pater as Beza noteth in whom the Father will be worshipped Why else is all judgement given him And why else may not the Father be honoured without the Sonne Yea the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as doth teach not onely an equall worship of the Father and the Sonne but also that the worship of the Father must be exhibited in and through the Sonne Beleeving in and adoring him we beleeve in and adore the Father It is Christs doctrine He that beleeveth in and seeth me beleeveth in and seeth him that sent me John 12.44 45. And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worke of God that we beleeve in him whom he sent John 6.29 If Gods worke and Christs doctrine then beleeving in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we make perfect the will of God saith Cyrillus Alexandrinus It may be illustrated thus The Agent is not without the Object nor the Act without both in the Object then we see the Agent and of both the Act without it we can doe neither The Father is not without the Sonne nor the Holy Ghost without both the Sonne then being the Character of the Father we behold the Father in the Sonne and the Holy Ghost too because he proceedeth from them both But without the Son we can doe neither the one nor the other He is the Word incarnate God manifested in the flesh that we in and through him may be directed unto the true apprehension of the three subsistences in one substance Who therefore doth honour the first or the third without or not in the second Person doth neither honour the Father nor the Sonne nor the Holy Ghost This is the cause why our Saviour would by no meanes permit any thing to be asked of the Father but in his Name John 16.23 24. And this it that made the persecuted so resolute Dicimus palàm dicimus Deum colimus per Christum we say and we say it openly and aloud to you tormentours We worship God through Christ as Tertullian hath recorded Ascendit ad summum Deum is c. he ascends to the high God who worships him inseparably and indivisibly through Jesus the Sonne of God Cujus solius ductu pervenitur ad patrem by whom alone we goe unto the Father so Origen Ipse oculus noster ut per illum videamus Patrem he is our eye that by him we may see the Father ipse vox he that voyce by which we may speake to the Father ipse dextera he the right hand by which we may offer our Sacrifice to God the Father so Saint Ambrose And Saint Augustine saith Prayer not made through Christ doth not onely not blot out sinne sed etiam ipsa fit in peccatum but also becomes sinne Being in the harmony of the true Church keepe we ever there If the Asse will feede on Thistles let him to whom the Hony-combe is not denied we will not change our fare Who say that in bowing at the Name of Jesus and by the open confession of the tongue we worship him with other worship then the Father or preferre him before the Father may as well say we worship aliud we know not what and not alium another who is still the same with the Father One is as false as the other and both as that which contradicts the truth For we never divide the three persons in our worship of any one who doe are Idolaters We honour one and all all in the Trinity or none Bowing then at the Name unto the Person through the sense of Jesus the Father hath glory and the Holy Ghost The Holy Ghost by the Apostle commands it if obedience be acceptable I am sure in doing it we obey him And if we can beleeve the Apostle our owne eyes will tell us that with the Sonne the Father is thereby glorified For the bowing to and the confessing of Jesus injoyned by the Spirit are both expressed to the glory of God the Father The Sonne admits of no glory which shall impaire his Fathers in the least degree And ever be it our glory to give him all his due Tibi Domine tibi gloria tua mane at illibata The Arrians and all other Heresiarchs that oppose the Deity of Christ The Agnoits that charge Christ with ignorance The Manichees Seleucians Hermians Christolits that deny him as man to be glorified in Heaven The Cerinthians Chiliasts Nepotians that affirme our happinesse shall be in the fruition of carnalities The Eutychians Jacobits that say the humane nature is

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

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

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