Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	angel_n	earth_n	sin_n	2,922	5	4.1926	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42751	A treatise against superstitious Jesv-worship wherein the true sense of Phil. 2, 9-10 is opened, and from thence is plainly shewed and by sundry arguments proved, that corporall bowing at the name Jesus, is neither commanded, grounded, or warranted thereupon ... / written especially for the benefit of weake seduced persons that have a zeale towards God, though not according to knowledge by Mascall Giles.	Giles, Mascall, 1595 or 6-1652.	1642 (1642)	Wing G738; ESTC R28636	55,934	65

Mediatorship but also his naturall Kingdome which from all Eternitie he enjoyed with his Father to which Kingdome he is advanced to by his Father according to his humane nature and this seemes to agree with many paraled Scriptures as 1. with John 17. 4 5. where Christ prayeth after this manner I have glorified thee on earth I have finished the worke that thou gavest me to doe And now O Father glorifie me with thine owne selfe with that glory which I had with thee before the world was 2. It is proved from Heb. 1. 2. God hath in these last dayes spoken unto us by his Sonne whom he hath made heire of all things by whom also he made the worlds that is God hath advanced his Sonne according to his humane nature to be partaker of the Glory of his Divine nature who made the worlds and all things therein now to be inheritour of all things Therefore saith Mr Calvin on that place Hic honor jure debetur c. This honour is rightly due to the Sonne of God that he should have power over all things because by him all things were made 3. It is confirmed from that paralell place of Col. 1. 15 16. 4. It is evident from 1 Cor. 15. 27. where God having excepted himselfe that did put all things under Christs feete it is plaine hath excepted nothing but himselfe 5. It is manifest from Heb. 2. 6 7 8. in which place the Apostle applyes the eight Psalme to Christ where is specified the subjection of irrationall creatures yea the Apostle saith expressely there that God having put all things under Christs feete hath excepted nothing that is not put under him 6. Seeing that it is manifest that this Text of Phil. 2. 9 10. shall not be perfectly fulfilled till the day of Judgement we shall finde that other things besides rationall creatures shall be subject at that day to Christ for the Apostle shewes 1 Cor. 15. 26. that he shall destroy the last enemy which is death and Rev. 20. 13. The Sea shall give up the dead which are in her and death and hell shall yeeld up the dead which are in them 7. It may appeare from Rev. 5. 13. a place correspondent in phrase and sense to Phil. 2. 9 10. where the Holy Ghost having spoken before of all rationall creatures how they praised Christ speaks there of irrationall both sensitive and insensitive and referres them to every creature in heaven in earth and under the earth and in the Sea which creatures groaning now and travelling in paine for the sinne of man doe long for the day of redemption at which time they shall be delivered from the bondage of corruption into the glorious libertie of the Sons of God and now in their kinde they praise and glorifie Christ in hope of it but at that day shall their fullest praise and subjection be So that it seemes to me that no creature or thing is excepted but that all must bow to Christ yea indeed the Text of Phil. 2. 9 seemes to me plainly to inferre it for the Apostle speaking of all knees of things in every part of the whole universe as Heaven Earth and under the Earth seemes to except nothing from bowing to Christ And this appeares to be the judgement of Mr Calvin Omnia à coelis c. God hath subjected all things from heaven to hell to the rule and dominion of Christ And of this opinion are plainly Origen and Hierome as Bishop Babington cites them and thus judgeth Mr Edward Gurnais in his Vindication of the Second Commandement Pag. 72. SECTION 3. Wherein it is to be examined what is meant by bowing every knee BOwing the knee cannot be here taken plainly and literally for the bowing of that member of the body which is called the knee for these Reasons First If it be not so taken it is not contrary to the Analogie of Faith for 1. Bowing is applyed to the soules of men which properly cannot bow Psal. 44. 25. Our soule is bowed downe to the dust 2. It is applyed to mountaines and hilles Hab. 3. 6. Secondly Knees are taken figuratively and metaphorically in Scripture for strength power and abilitie as Ezech. 7. 17. where God threatens that when he shall arise to destroy Jerusalem he will make all hands to be feeble and all knees to be weake as water that is he will turne all their strength into extreame weaknes So when God promiseth to give strength and salvation to his people He bids them to strengthen the weake hands and confirme the feeble knees because by the hands and knees the strength is manifested the knees being as it were the Basis of the whole body which being feeble the body sinks Thirdly Because the most of the Creatures which here must bow knees yet have no proper knees to bow As Angels Devils many sensitive and all insensitive creatures And seeing that the Apostle begins with things in Heaven where in the highest Heaven are the Angels and the soules of just men made perfect In the second Heaven Starres and coelestiall Orbes In the lowest Heaven mists dewes and clouds it were senslesse to imagine that God in the first place should command these to bow proper corporall knees when they have no such knees to Bow hence I argue Whatsoever bowing is expresly required in the Text shall be performed by every creature But bowing of proper corporall knees shall not be performed by every creature yea not by most of the Creatures Ergo Bowing of proper corporall knees is not expressely required in the Text The corporall Bowers at the Name Jesus doe give this answer which indeed cannot satisfie They say that those creatures which have not corporall knees yet have something correspondent to knees and therefore doe bow after their kind and manner I reply 1. I would faine know how it is that they bow after their kinde and manner except it be by their obedience and subjection will they nill they to the dominion of the Lord Jesus 2. However they bow surely they doe not bow corporall knees therefore if such bowing be expresly commanded in the Text how shall they fulfill the Text Seeing then that the most of the creatures can fulfill the Text without bowing corporall knees it is manifest that bowing corporall knees is not expressely required in the Text Surely it would argue want of wisdome in God or great injustice if he should command his creatures that dutie which they cannot performe To illustrate it by this simile If a great King should send out an Edict to taxe every one of his Subjects both great and small with a taxe of twentie pound a man when he is not ignorant that there are thousands in his Dominions that are not able to pay twenty shillings a man would not this argue want of wisdome and justice In like manner this would argue the like imputation in God if he should injoyne all creatures and things to bow corporall

knees when the most of them have no such knees to bow If it should be said that those Subjects of such a King cannot pay where it is not it is sufficient that they pay what they are able but let them that are able pay the whole summe I answer this had been reasonable if the Kings command had been so but how shall this excuse the King that against his knowledge shall command all his Subjects to pay alike as well those that are not able as those that are So to say in respect of this Bowing let those that have no knees pay what they can but let those that have knees pay knees It were faire indeed if God should leave it so at libertie But how can this at quit God of want of wisdome and justice if he should command all creatures and things to bow corporall knees when he knoweth that the most of his creatures and things have no such knees to bow Seeing then that bowing of the knee cannot be taken literally I understand it of subjection and so it is taken Gen. 27. 29. Thus Isaac blesseth Jacob Let people serve thee and Nations bow downe to thee that is let them be subject to thee So Pro. 14. 19. c So in common use of speech when one saith to another that he will make him bow he meaneth that he will make him yeeld The same subjection is signified Psal. 2. 12. by the word Kisse where Rulers and Judges are commanded to kisse Christ that is to yeeld their subjection to him If then the word Kisse in that place cannot be taken properly but figuratively why should it be thought unreasonable by any to have bowing the knee here to be understood figuratively Now that bowing here is meant of subjection many correspondent places doe evidently prove it as 1 Cor. 15. 27. H●b. 2. 8. Ephes. 1. 22. testified by the most judicious Primitive Fathers that write upon the said Text as also by our most eminent moderne Divines as that worthy and famous Confessor of Christ Master William Prin largely evidenceth in his learned Appendix against bowing at the Name Jesus to which I referre thee By bowing every knee of things in Heaven things in Earth and things under the Earth is understood the subjection of all things and creatures with all and every one of their powers faculties vertues and abilities will they nill they to the dominion and government of Christ There is not the least abilitie in the nature of man saith Master Gurnay but must finde a knee to bow to Christ our least muscles and knuckles inclinations and dispositions The like may be said of every creature they must bow the strength they have in every part of them to the power and dominion of Christ And in this generall sense the knee of the body properly so called is not excluded but in a proper and literall sense it is not injoyned Secondly It is to be considered what is meant by the confession of every tongue By the confession of every tongue is not meant properly and literally the vocall confession of that member which we call the tongue because every Name under Christs Name which must bow the knee must also confesse with the tongue which for the most part want tongues as well as knees By the confession with the tongue that Jesus Christ is the Lord is meant the expression and yeelding forth of the severall parts functions gifts powers and abilities of every creature both rationall and irrationall to the glory and praise of Christ the highest Lord 1. That it is understood of all kinds of creatures it is evident from the forequoted place of Rev. 5. vers. 10. where the foure Beasts and the foure and twenty Elders by whom are understood rationall creatures as Angels and men are said to extoll and glorifie Christ And it follows verse 13. that John heard all the creatures in Heaven and Earth and under the Earth and in the Sea and all that are in them to say Praise glory and honour be to the Lambe c. which creatures there are all irrationall creatures which have no proper tongues to speake and yet are said to speak the praise of Christ Even as the Heavens and the Earth are said Psal. 19. 1 2 3. to speake in all languages the praise of God their Creatour So now they shall praise Christ the great Lord and Redeemer And secondly that every part and parcell of the creature shall praise the Lord it appeares from Psal. 103. 1 2 3. where the Prophet David calles upon his Soule and all that is within him that is all the vigours and powers that are in every part of him to praise the Lord As David in every part of him praised God and the Messiah to come so shall every part of every creature either willingly or unwillingly praise and extoll the great Name of the Lord Jesus being come and advanced and in this generall sense the proper tongue of man is not excluded And thus at the last day the Friends of Christ with their wills and his enemies against their wills shall call Christ Lord Mat. 7. 22. Mat. 25. 37. 44. SECTION IV. Wherein it is to be considered what is meant by this phrase In the Name of Jesus THe Bowers at the Name Jesus to make their opinion and practise good doe thus understand in the Name of Jesus to be at the mention of the Name Jesus But I inferre that this interpretation is sensles and absurd having for it no ground or warrant from Scripture For 1. as I said before this phrase Name of Jesus is never taken for the Name Jesus or for any other Titles of our Saviour 2. Therefore In the Name of Jesus can never be taken for at the mention of the Name Jesus anywhere 3. This phrase in the Name prefixed before any of the Titles of the Deitie as in the Name of Christ Lord God c. is never taken for at the Naming of any of these Names in any part of the Old and new Testament but if any shall fasten such a sense upon it anywhere it will marre and murder the sense as indeed it doth the sense of this Text by that exposition To instance but in two places amongst many Psal. 118. 10. All Nations compassed me about but in the Name of the Lord I will destroy them would not it be a wilde sense to say At the Naming of the Lord I will destroy them So Act. 9. 29. Saul spake boldly in the Name of the Lord Jesus were it not infinitely absurd to say that he spake boldly at the Naming of the Lord Jesus Thus ridiculous will the sense be made every where where this phrase is used according to this exposition try it who will This exposition which they make of the Text is one of the maine pillars of their cause which did they not make they should loose a maine and principall ground for this their opinion and practise and therefore this failing

the creatures together at once But bowing at the Name Jesus cannot be done by all at once suppose we understand it onely of rationall creatures For how can the Angels and glorified Saints understand when Jesus is named on Earth How can we on Earth heare when Jesus is named in Heaven How can those under the Earth know when Jesus is named in Heaven or Earth How can those in Heaven and Earth know when Jesus is named in Hell or could it be known were it fit then to bow Yea how can we heare when Jesus is named in another Congregation But grant it be referred to one particular place how can it be done How shall things in Heaven bow at the Name Jesus when they have the Person of Christ with them which by Bishop Andrewes assertion before specified would be unseasonable to be then performed How shall deafe men bow at the Name Jesus who cannot heare it pronounced What shall not they fulfill the Text as well as others Seeing no creature is excepted Is not Christ Lord of them as well as of others How shall young Infants bow at the Name Jesus to whom Gods Kingdome belongs as to others How shall things in hell bow at the Name Jesus To speake first of Devils which come into our Congregations how if they had knees shall they bow at the Name Jesus These Devils tremble say some because of Jesus but trembling is not bowing 2. Shall they tremble more at the Name Jesus than Christ or Jehovah It were sensles to imagine it How shall the damned Soules in Hell bow at the Name Jesus After what manner shall Jesus be named in hell There is no Church there no divine service there which is the place and season these men say of this bowing There is nothing in hell but blaspheming what shall they blaspheme and then bow if they had bodies most ridiculous What shall they not fulfill the Text in hell and be under Christs power untill Jesus be named then they might ease their torment by forbearing the mention of that Name Seeing in hell they can doe nothing but blaspheme how shall they Bow The Bowers at the Name Jesus doe maintaine that when men sweare by Jesus it is no time and place for bowing yet the worst manner of naming Jesus on earth is better than the best in hell therefore there is no time and place for it in hell yet must things in hell fulfill the Text therefore it cannot be the meaning of the Text to bow at the Name Jesus SECTION XI THe aforesaid exposition of the said Text will make us serve God in bondage Therefore it is an untrue and false Exposition The Consequent is plaine for Christ hath brought us to libertie and made us free Gal. 5. 1. in which freedome we are commanded to stand fast That it will bring us againe into bondage it is plaine for it will tye the service of God to every mans will be they never so vile for whensoever Jesus is named by whomsoever if this exposition be true we must bow yea therefore it will bring guilt of sin upon the soules of every one that shall at any time heare this Name Jesus named and not bow By this meanes Christ shall bring us into greater bondage than the bondage of the Ceremoniall Law from which he delivered his Church To this I will subjoyne another Argument It will bring the Spirt of God into bondage Therefore it is a wicked opinion I prove it from John 3. 8. The winde bloweth where it listeth i. e. The Spirit of God worketh when and where he pleaseth and not at our pleasure All the holy actions of a Christian are wrought by the Holy Ghost therefore by this exposition the worke of the Holy Ghost will be enthralled to the will of every man yea of vile men also The answer which they give to this hath no weight in it they make use here of this Rule Praecepta affirmativa c. Affirmative Precepts doe alwayes binde but not to all times Therefore say they we are not bound to doe it but when the Church orders it viz. In time of Divine Service and Sermons I reply this rule holds in those Precepts the time of performance whereof is not determined in the Word but it cannot hold in this place For as these men expound the Text the time is appointed when this bowing shall be performed viz. At the mention of the Name Jesus Therefore it is a sinne at any time to name it or heare it named and not to bow Gods unlimited Commands cannot be limited therefore the Church limiting it to a time could not ground it on Gods Command The Name Jesus is the same Name at one time or place as at another It cannot be proved in the whole booke of God but when God determined a time of doing any thing but that it bound ordinarily at that time When a Master shall say to his servant At my calls you shall answer and give attendance When his Master shall call and he give no attendance is not he disobedient Would it be a good excuse for him to tell his Master That he is not bound to waite upon him but onely at the Table So if God shall say At the sound of the Name Jesus you shall bow when they heare it often mentioned and will not bow doe they not breake Gods command Will it be a tolerable excuse to plead that they are not bound to doe it but onely at Church When Nebuchadnezzar made a Decree Dan. 3 that at the sound of the Cornet Sackbutt c. all should fall downe and worship did not he intend that this command should binde at all times when these Instruments should be sounded out And did not the people of the Land judge Shadrach Meshach and Abednego to be transgressours of the Kings Commandement when having heard the sound they did not bow So if God should say At the sound of the Name Jesus you shall all bow It is a manifest breach of the Commandement when at any time it is heard and no bowing performed Therefore when Gods commandement is plaine and unlimited and they say the Church must limit it they give the Church authoritie over Gods Word They cannot deny but they must be alwayes internally reverent at the Name Jesus according to the third Commandement which injoynes inward reverence at all times when we mention any of Gods Titles or else Gods Name shall be taken in vaine If then expression of outward reverence at the Name Jesus be also Gods command it must be performed at all times when it is mentioned or else the Name Jesus will be profaned unlesse they will have the Precepts of the Gospell lesse obligatory and binding than the Precepts of the Law They may therefore with as good reason affirme that we are not bound to be internally reverent at all times when we mention the Name Jesus or any other divine Titles but onely in the Church as not