Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	heart_n	soul_n	work_n	7,332	5	5.1649	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