Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	father_n	know_v	worship_v	2,551	5	9.5681	5	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

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

the humane nature given fitted and personally united in time Heb. 2.16 To him according to both natures was given in time the office of a Mediatour betweene God offended and men offending To him as God and man was the Name above all Names given and in that Name doth the Father the Sonne and the Holy Ghost in time above and below of Angels and men receive the glory of our redemption Rev. 5.13 Saint Ambrose and others expound it of Christ as the Sonne of God Hoc natus accepit ut post crucem manifestaretur quid a Patre dum generaretur acceperit this Name he received being borne that what he received of the Father in his generation might be manifested after he was crucified That is as Zanchius openeth the Fathers minde in the eternall generation God the Father communicated to the Sonne that hee should be true God remaine so in the assumed flesh and after the Resurrection be every where so proclaimed The truth is both these are to be conjoyned For he that was ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saviour according to his Deity is now for ever and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inchangeably Jesus according to his humanity also Not that what the sonne of God is as the Sonne of man is he Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentially God is man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Union The Deity is united really to the flesh but not communicated really By the identity of the Person the Name reacheth both natures Jesus is the sonne of God and the Sonne of Man is Jesus Tota res Nominis est persona the whole thing of the Name is the Person God onely is not it nor onely Man it God and Man one Christ is all The Name then includes all the Attributes of God and Man and more then of God and Man seorsum severally all of God and Man united And here the Argument for the exaltation of the Name is yet more evident Such a person is Christ as not the like and therefore such a Name is Jesus as no such Not that this Name addes an higher degree to Gods essence or to his essentiall glory But this Name shewing the Union of God and man shewes also that in this Name God will by his Church in Heaven and on Earth and by his enemies on Earth and in Hell be most glorified Nor that his Name doth make an inequality in the Trinity For as Saint Ambrose said on Matthew 11.27 Plus dixit de filio quam de patre non quod plus habet quam pater sed quod ne minus esse videatur the text speaketh more of the Sonne then of the Father not because the Sonne hath more authority then the Father but because the Sonne should not seeme to be inferiour to the Father So is it said the Father hath given all authority to him and all things are put under him 1 Cor. 15.27 Not that he is exalted above the Father but there is nothing which shall not be subject unto Christ he excepted who subjecteth all things to him And though he be the Judge of quicke and dead he is not Judge onely but he and not the Father doth judge in forma visibili in a visible forme So neither doth the Name given him above all names seclude the Father and the Holy Ghost from the act of Salvation but sheweth that our Salvation appointed by the eternall purpose was finished in the person of the Son And because all was finished in Jesus that Name is the Name wherein the glorious Trinity as appeares throughout the New Testament will be honoured for ever and ever So be it now and ever and let all people say Amen The Marcionits who affirme that Christ is not the Sonne of God the Creatour the Benosians that he is an adopted Sonne the Samosatenians that he was not God before the Incarnation the Nativitaries that he was with before he was begotten of the Father the Symonians that he was not the word Incarnate the Sabellians that the Father was made flesh and the Theodotians that what Christ was was all mortall are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the giving there is the then manifesting of God the Sonne in the flesh The Jewes who terme Christ a Demoniake the Gnosticks that separate Jesus from Christ as two persons the Menandrians that stiled Menander the Saviour of the World the Ophits that conferr'd the Name on the Serpent and the Sethians that attributed Salvation unto Seth are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For that Name which no man could receive who was not God also none but God could give The Arrians who hold that Christ was God by grace the Donatists that deny him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equall with the Father the Melchisedecians that make him inferiour to Melchisedec the Acatians that will have him onely like the Father in substance the Eunomians that thinke him in all things unlike the Father the Dulians that call him the servant of the Father and our Catharists Anabaptists Brownists Precisians who are so farre from esteeming the Name above all Names that they count it beneath all other Names of Christ and use the most sacred Name Jesus carelesly very blasphemously often are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there Christ is consubstantiall with the Father and the Name of Jesus above every Name in many respects is in no respect inferiour to any The Nestorians that seigne one person of the Deity another of the humanity the Apollinarists that convert the word into the flesh the Arrians that yeeld the Name to Christ as man made a God in repute not as God made man indeed and the Jesuits who presumptuously arrogate Christs saving Name are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For to the Person of Christ not to the one or other nature onely to him onely and to be for ever his was the Name above all Names given This and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and still the argument is the Union and our Salvation True Christians we considering wherefore God exalted Christ beleeve that for the Union and for us he spread abroad his Name God and Man being knowne to be one we know that men have grace with God He being notified to us wee take notice of him The Essence of things is brought to our understanding by second notions For in the cloud of our first fall we so lost the sight of all things in their being that now we see not the Essence but by expression Of the highest expression the substance is the highest That Name then which containes all God and us and our salvation is the fullest That God fully manifested by the visible sending of the Holy Ghost and that is acknowledged in Heaven on Hearth and in Hell to be Jesus This sounds glory to God in the highest on Earth peace to the elect and in Hell terrour to the Devils No name like this for sweetnesse it

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