Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	nature_n	person_n	subsist_v	2,966	5	12.3029	5	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

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

Jesus was named Omnes aperiant c● put all men should uncover their heads in testimony of adoration What though the Sorbonists Rhemists Papists hold it a duty of the Text Shall not we therefore and without superstition we See what Conradus Vorstius in behalfe of the Reformed Churches writeth Si quis ad mentionem Dei aut Christi aut Jesu c. signum aliquod honoris exhibere velit per nos sane licet id que passim in Ecclesiis nostris fieri videmus nomine re● lamante nomine indignante If any man will at the Name of God or of Christ or of Jesus c. exhibit some token of honour truely among us it is lawfull and we see it every where done in our Churches no man disclaiming no man disdaining it Nor did Master Calvin what are the Schismatickes say reprove the Sorbon Sophisters for bowing at the name but for bowing at the sound not to the sense as there Vorstius testifieth If we come unto our owne Churches at the first yeare of Queen Elizabeth 1559. it is injoyned that whensoever the Name of Jesus shall be in any Lesson Sermon or otherwise in the Church pronounced due reverence be made of al persons young and old with lowlinesse of cursie and uncovering of heads of the mankind as thereunto doth necessarily belong and heretofore hath beene accustomed In the first of King James of blessed memory 1603. both the Vnirversities Oxford and Cambridge doe affirme that reverence done at the Name of Jesus is no superstition but an outward signe of inward subjection to his divine Majesty and apparent token of our devotion In the Synod begun at London 1603. it is thus expressed When in the time of Divine Service the Lord Jesus shall be mentioned due and lowly reverence shall be done by all persons present as it hath beene accustomed This was among the rest published under the Great Seale of England hath continued and is still in force for ought I know at these times Doctour Whitaker did honour at the Name of Jesus Bishop Whitgift saith to bow at the name is of many hundred yeares continuance and Christians used it in the beginning Doctour W● llet allowes it when the minde is free from superstition So doth Doctor Fulke Doctor Airy Doctor B● yes The most learned Bishop Andrewes will satisfie any man that shall not be willfully blinde Master Hooker cals it harmelesse there is no superstition at all in it Doctor Page refuteth all Master Prynns arguments and justifies bowing at the Name of Jesus most Christianly and Learnedly Master Giles Widdowes maintaines it stoutly against the lawlesse kneelesse Schismaticall Puritan And it at this day is Preached and practised by the most learned in the Kingdome In all Churches old and new Easterne and Westerne Romish and Reformed this Exposition hath beene well liked Master Cartwright knew not what to say against it and therefore his followers cannot abide it We dare not so much as speake of an earthly King unreverently Dare we not Then what reverence doe we owe unto Christ the King of Heaven and Earth saith Master Perkins on this Text. We owe much indeed and have promised much but God helpe we performe little and our little performance hath made a great disturbance in the Church of England So great that this very duty of the Text is by too many held superstition Certainely there is irreligion in them that so vainely handle the Text but in the duty can be no superstition For the Apostle saith it is done at the Name unto the glory of the Father From whom it hath beginning in him it ends Where it is so done is no vaine honoring of that which should not be honoured and therefore no superstition But grant there hath beene superstition used in it as Zanchius saith there was in bowing of the head and many other godly constitutions Suppose there hath must therefore the divine institution be cast away In running after Sermons is there not superstition among a great many now What will you doe then will you abandon hearing God forbid Remove saith Bishop Andrewes the superstition and retaine Sermons still Doe but even so here and all is at an end We may be in fault the duty can be in none If the fault be in us we ought to amend Gods prescription may not be annihilated for our miscarriage It is excellent to sweepe superstition out of the Church but chiefe wisdome not to sweepe any of Gods Religion out with it Reverence begins to abate on all hands I pray God that we by this guile of the devill may never lose our Religion It is not the crying superstition and damnable superstition that can make it such Stop we our eares at such foule blasphemy Looke to the Text follow it and pay as God requireth a reverent carriage even to his Sonnes Name What God hath exalted exalt we and feare not For God being honoured by it we at the generall day shall when all knees must bow at once find comfort that we on earth have so bowed at the Name of Jesus What the Name signifies and why at this name rather then any other was in the former Verse If any insinuate the minde that thus exalting the Name I preferre one person before another in the Trinity It is answered that cannot be For God will have us this way declare that we acknowledge Jesus to be Lord equall with the Father and the Holy Ghost and that he received this Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his humane nature which he ever possessed in himselfe according to the divine The Text therefore is not simply at the name but at the Name of Jesus Which is the Name of one person consisting of two natures divine and humane as before At the Name then of Jesus inferres that the whole person is to be adored the word and the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one and the same honour as the Fathers in the Councell of Ephesus defined The worship may not be divided because undivided is the person Yet true it is that the Godhead by and of it selfe simply ought to be worshipped and not the flesh save in the person and for the Godhead But seeing the Apostle directs the worship to the whole person Non est cur ab adoratione deitatis separetur caro there is no reason why the flesh should be separated from the honour of the Deity saith Zanchius And if it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honorificall for the Father to have his owne Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord of all Who can doubt saith Cyrillus Alexandrinus but that he kept for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free and superexcellent dignity of power and domination above all In this adoration then is nothing taken from the Father or from the Holy Ghost and given to the Sonne nor any thing given to the Son which is not equally to the honour of the three