Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	church_n	doctrine_n	homily_n	2,580	5	12.0475	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10179	Certaine quæres propounded to the bowers at the name of Iesvs and to the patrons thereof. Wherein the authorities, and reasons alleadged by Bishop Andrewes and his followers, in defence of this ceremony, are briefly examined and refuted; the mistranslation of Phil. 2.10.11. cleared, and that tet, with others acquitted both from commanding or authorizing this novell ceremony, here gived to be unlawfull in sundry respects.	Prynne, William, 1600-1669.	1636 (1636)	STC 20456; ESTC S103164	42,726	52

ever the Bishop objects against it Whether Calvin Marlorat Bishop Alley Doctor Whitaker Bishop Babington Doctor Fulk Doctor Willet Doctor Ayry and other domestick Divines in their authorized workes resolved not in expresse termes that the bowing at the name of Iesus in time of Divine service and sermons is not a dutie either warranted by grounded on or commanded in this Text That the Sorbon Sophisters Papists Iesuites are more then ridiculous and absurd who will inferre and prove this Ceremony from it That it is an absurd and idle consequent and nonsequitur not deducible from it the name Iesus being neither the name nor this kinde of bowinge the bowing intended in the Text That those who used this Ceremony make the name of Iesus a kinde of magicall word which hath all its efficacy included in the sounde if so as they all doe then how absurd ridiculous superstitious and magicall are those who deduce such consequences from the Text now Whether this Ceremony of bowinge at the name Iesus in time of divine Service or Sermons be enjoined or prescribed in the Booke of common Prayer and administration of the Sacraments other Rites and Ceremonies of the Church of England if not which is most certaine whether those Bishops and Ministers who use or presse this Ceremony upon others or preach in defence of it or any others not prescribed in that Booke contrary to the expresse statute of 1. Eliz. c. 2. which enacts that no Person Vicar Minister or Curate shall use and no other person or persons enforce or perswade any of them to use any other Rite or Ceremonie in saying of Mattens Evensonge or administringe the Sacraments then such as are prescribed in the Booke of common Prayer before which this Act is printed under paine of imprisonment and o●her forfeitures have not thereby incurred the severall penalties mentioned in that Statute And whether they are not more conformable to the Lawes and established doctrine and discipline of the Church of England who refuse to use this Ceremony then all or any of those who thus enforce or practise it contrary to the provision of Statute which inhibits it the Booke of common Prayer wherein all the ceremonies by Law and Parliament established in the Church of England are comprised so farre forth as concernes Divine Service Sacraments and Preachinge together with our Homilies and Articles of Religion not so much as mentioninge or requiringe it and so in truth exploding it by their silence Obj. If any object that the 18. Canon enjoynes it therefore it must be used Answ. I answere first that the Canon speakes not one word of bowinge or cappinge at the name Jesus but only saith That when in time of Divine Service the Lord Iesus not the name Iesus which is not the Lord Iesus shall be mentioned Due and Lowly reverence not putting off the cap since this Canon enjoynes all to si●t uncovered in the Church sh●ll be ●one by all persons present as h●th bene accustomed c. The Canon therefore speaking only of the Lord Iesus not of the name Iesus and of due reverence that is such as God requires in his Word not of bowing the knee or vaylinge the Bonnet which God no where prescribes or requires as due to Christ makes nothing for this purpose 2. The Canon if it doth any thing only adviseth it by way of direction not simply commands it as necessary to be obeyed Leavinge it arbitrary to men to use or not to use it and prescribinge no penaltie to those who shall omitt it Whence Archbishop Bancrofi in his Visi●ation Articles not long af●er the Canon made doth wholy omitt the urging or inquirie after the use of this Ceremony Bishop Andrewes● being the first that ever gave it in charg in Visitation Articles at least 16. yeares after its first compiling 3. These Canons were never confirmed by Act of Parliament or consented to by the temporall Lords and Commons but by the Major parte of the Prelates and Clergy in Convocation and that with much opposition of Bish●p Rudde and others of the better though the weaker side Therefore they are no wayes obligatorie or binding in point of L●w either to the Clergy or Laity neither can they controll the Statute of 1. Eliz. c. 2. or Booke of common Prayer thereby establi●hed by prescribinge new Ceremonies in time of Divine Service and Sermons not mentioned in that Booke and Statute the Ceremonies whereof being confined and limited by Parliament can neither be altered nor multiplyed but by Parliament which hath the hole power and right of makinge Lawes and Canons to binde the Subjects as well in Ecclesiasticall and religious as temprall matters as Bishop Iewell recordes in his Defence of the Apologie of the Church of England part 6. c. 2. Divis. 1. p. 521 522. and Bishop Bilson in his true difference betweene Christian subjection and unchristian Rebellion part 3. p. 540 541 542 543. and the confirming of the Booke of common Prayer of the Order of makinge and consecrating Preists and Bishops Of the 39. Articles of Religion and all other Ecclesiasticall matters together with the very Subsedies of the Clergy by Act of Parliament witnesse As for the last clause in the Statute of 1. Eliz. c. 2. for the publishing of new Ceremonies by the Queene with the Archbishops or her Commissioners advice as it clearly shewes that Bishops have no power to make or alter Ceremonies as they dayly doe nor yet the King unlesse specially enabled and authorized by Parliament else this proviso had been idle so it is personall only to the Queen whom the Parliament knew and trusted not reaching to her heires and successors which were then unknowen and therefore purposely omitted and not named or trusted in this clause though they are since named in other clauses of this Act so that being personall only it quite expired with them and descending not to her successors can give them or the present Prelates no power to prescribe or enforce either this or other rites and Ceremonies as they doe I shall therefore conclude all with the Wordes of Doctor Willet in his Synopsis Papismi The 9. generall Controversie Error 51● The bowing at the name of Iesus as it is used in Popery to bende the knee at the sounde thereof is not commanded in this place of Phil. 2. 10 11. which shewed especially the subjection of all Creatures of Turkes Iewes Infidells yea of the Devills themselves to the power and ●udgement of Christ The kneeling at the name of Iesus is superstitiously abused in Popery for the people s●oope only at the sounde not understanding what is read and so make an Idoll of the Letters and Sillabes adoring and worshipping the very name when they heare or see it And againe in sitting and not veyling at the name of Christ Immanuell God the Father the Sonne and the Holy Ghost and bowing only at the name of Iesus as the Papists

and names of each person in the Trinity which are proper and incommunicable one to the other where as the essence and name of the Deitie are common to each three persons Which were heresie and Blasphemy to affirme yea the very heresie of Nestorious condemned in the Councell of Ephesus Whether it be not heresie to say that Christ is not God nor the name Christ the name of God it beeing directly contrary to Rom. 9.5 Christ who is over all God blessed for ever Amen To Athanasius his Creede And the second Article of Religion of the Church of England Which say that God and man is one Christ Contrary to the Doctrine of all Orthodox Fathers and Writers against the A●●i●ns who unanimously averre that Christ is God Yea contrary to Titus 2. 13. Lookinge for that blessed hope and the glorious appearinge of the greate God and our Saviour Iesus Christ Where Christ is not only called God But the greate God and to the Booke o● Common Prayer which injoines us thus to pray CHRIST have mercie upon us O CHRIST heare us From our enemies defend us O CHRIST c. And to say Thou only O CHRIST with the holy Ghost art most high in the glory of God the Father All which passages expresly resolve Christ to be God and the name of God else we should not thus pray unto him as God Whether this be not a falshood that God cannot be annointed as annointing signifies a designation to an office Since Christ both as he is God and Man was designed to be a Saviour and since we reade thus of Christs annointinge Psal. 45.7 Therefore God thy God hath annointed thee with the oyle of gladnesse aboue thy fellowes Which the Fathers thus interpret O God the Sonne Thy God to witt God the Father hath annointed thee with the oyle of gladnesse to witt with the holy Ghost Acts. 10.38 Heb. 1.8.9 Whence S. Augustine Beda Paschatius Ra●ber●us with sundry others on the 44. our 45. Psalme write thus D●us ungitur a Deo c. God is annointed by God God the Sonne by God the Father with God the holy Ghost And whether this be not an error That Christ is not the name of God nor of our Saviours Divinity but of his humanity only Where as Iren●us advers Heres l. 3. c. 20. Athanasius in his Declaration Quod Christus sit verus D●us that Christ is true God P. 377. therefore this name of Christ the name of God Nazianzen in his 5. Oration p. 167. B. With Elias Cretensis on that place Damascen Orthodoxae fidei l. 3. c. 3. p. 365. with Clichtonius in his Commentary on that place p. 366. And Aquinas 3. parte Quaest 16. Art 5. Quaest. 17. Art 1. expressly resolve That Christ is called Christ in respect of his Divinity That Christ is the name both of his Divinity and Humanity In which are expressed and comprized both his Divinity annointing and his Humanity annointed And that he could not be called Christ if he were only man this name beinge predicated of both his natures and given to him in respect of both If this proposition be true That Iesus is the proper name of God and that God cannot be annointed and so Christ not the name of God as Bishop Andrewes argues How can this agree with Acts. 4.27 Thy holy Childe Iesus whom thou hast annointed c. And Acts. 10.38 How God annointed Iesus of Nazareth with the holy Ghost and with power Or with that of Tertullian to omitt other Fathers adversus Prazean p. 709. Siue Iesus tantummodo positum est intelligitur Christus quia Iesus unctus est sive solummodo Christus idem est Iesus quia unctus est Iesus Either Iesus therefore must not be the proper name of God but the name only of Christs humanity as Beda Anselme Alcuninus Aquinas teach us who say that Iesus est proprium nomen assump●ae carnis Iesus is the proper name of Christs assumed humanity And Hoc nomen Iesus signi●icat solam naturam humanam This name Iesus signifies only the humane nature And so by the Bishops owne Doctrine we must not bow unto it because it is not the name of God or Christs Divinity but of his humanity only as these Fathers teach Or else this proposition God cannot be annointed must be false because these two Texts expressly say that Iesus as Iesus was annointed And themselves confesse that Iesus as Iesus is God And so God may be annointed And then Christ will prove the name of God aswell as Iesus notwithstanding the Bishops reason and be therefore of right to be bowed unto aswell as it by the Bishops owne arguinge if it be solid Whether that Text of Acts. 4.12 Neither is there salvation in any other for there is none other name under heaven given among men w●ereby we must be saved be meant of the name Iesus As if men were saved by it alone or only of the Pe●son of Christ as the 10.11 verses and the very first words Neither is there salvation in any other with the Contents of our Bibles that by the same I●sus only we must be eternally saved and all O●●hodox Int●●preters expounde it If of the name Iesus only As the Patrons of this Ceremony glosse it How then can they be excused from Blasphemy in attributing our Salvation unto the bare name of Iesus which we receive only from his person and Merits which make him a Saviour and purchased him the Title of Jesus Matth. 1.21 Acts. 13.23 Or how will it follow hence There is noe other name under heaven whereby we must be saved but the name Iesus though not expressed in the Text E●go we must bow a● and to this name as oft as we heare it mentioned in the Church If of the person only as is most true why then doe they abuse this Text yea that place in Ps. 95.6 O come let u● worship and fall downe and kneel before the Lord our Maker not Iesus or Saviour being writen long before our Saviours Nativity or the name Iesus was given him and so not meant of it in applying it meerely to the name Iesus to cause simple people to adore it when as it speakes of the person only If the name of Iesus be thus to be bowed to and at Why then bow they not to it when they see it written printed carved paynted or ingraven as well as when they heare it why bow they not at the sight thereof as well as at the sounde why not out of the Church as well as in the Church Since Salmeron the Iesuite teacheth them That this name whether it be pronounced with the mouth or heard with the eare or where ever it is written painted or ingraven is worthy divine worship not for the bare word wri●ing or picture it selfe but for the signification of it as the Crosse and Image of Christ

of Iesus or of God himselfe and so make it a notorious Idoll since they bow thus unto his person only in respect and because of this his name since when as they are prostrate in prayer in the very higth of their devotion and their mindes immediately fixed upon the person of God and Iesus they yet give a speciall congee bendinge and inclination of their heads and bodies when the name Iesus is but uttered and so reverence honour and adore it more then either the very person of God or Christ Else what neede this new incuruation at the name when as they are already devoutly prostrate on their knees to the person What warrant is therefore men to put off their Hatts or bow their heads and upper parts only at the naminge of Iesus since this Text precisely requires the bowinge of the knee yea of both knees because of every knee and mens capps hatts heads bodies are not their knees nor yet enjoyned here to bow Whether Popes with pop●sh Councells and Writers Especially some late Iesuites who instile themselves thus from the name Iesus above one 1000. If not 1200. yeares after Christ were not the first broachers inventors and propagators of this ceremonie and that with Charters and indulgences for many dayes sinnes to such who should vouchsafe to use it of purpose to satisfie and countenance their worshippinge of Images Crucifixes the Hoste and other such parts of their Romish Idola●ry Whether did not the Church of England with other Protestant Churches by the Rhemists Stengelius and other Papists Confessions abolish it as superstitious and whether have not our owne with other protestant Writers against the Papists condemned and written against it as no wayes grounded on this Text whether the Papists to drawe on the adoration of this name have not made golden Characters and Images of it Yea instituted both a solemne holy day of the name of Iesus on the 7. of August and Howers of the name Iesus with this Collect or Prayer for all those who devoutly bow unto it God who hast made the most glorious name of thy only begotten Sonne Iesus Christ to they faithfull ones the highest Miracle with the affection of sweetnesse and exceeding dreadfull and terrible to wicked Spirits Mercifullie grannt that all those who devou●ly worship this name Iesus in earth to wit by bowinge at or to it in ●ime of divine Service or Sermons may partake of the sweetnesse of its holy consola●ion in this life and in the Worlde to come may obtaine the joy of endlesse exaltation and rejoycinge by the same our Lord Iesus Christ thy Sonne And whether the present violent pressing and enforcing of this Ceremony which Mr. Hooker Doctor Fulke and Doctor Will●t say no man is or ought to be forced or enjoyned to use in the selfsame yea in a farr more earnest manner then ever the Papists urged it upon any by Fyninge imprisoninge suspendinge deprivinge such Ministers and others who refuse to use it against all Law all Iustice the Statute of Magna Charta Petittion of Right tendes not only to the erectinge of Popery and bringinge in of bowinge to Altars Images the Hoste Transu●●stantiation and Masse as late experience and the turning of Communion Tables to Altars or Altaringe every where manifests Whether bowinge at the name of Iesus be not divine worship and adoration given immediately either to the person or name of Iesus or to both If so as the Papists the Bishop and all those graunt who make it a dutie of the Text whether it be not direct superstition and willworship and so to be abandoned of us since doubtlesse it is not enjoined or prescribed by this or any other Text of Scripture and whether the misalleaginge and mistranslating of Phil. 2.9 10 11. of purpose to justifie this Ceremony of bowing and capping at and to the name Iesus in time of Divine Service and Sermons be not an expresse willfull perverting corrupting yea abusing of the Scripture and so a dangerous soule-condemning sinne 2. Pet. 3.16 Acts. 13.10 11. Rev. 22.18 19. which every good Christian is bounde in Conscience to resist And the bowing at the very naming of Iesus in the midst or beginninge of a Sentence read or preached before we heare or knowe what followes a rash inconsiderate disorderly Ceremony or Superstition and so prohibited 1. Cor. 14.33 40. causing men oft times to neglect or forget the sence of what is read unto them to bow at the names of Iesus surnamed Iosua Iustus and the like yea at the very name of Bar-Iesus the Sorcerer to and at which Mr. Cozens with many more at Durham most devoutly bowed no lesse then twice in one day one after another such was their grosse supersticious dotage and confoundinge adoration and the acte of outward worship and bowing with hearing and reading of Gods word which are distinguished from it Whether Bishop Andrews words The knee that will not bow at the name of Iesus shall he strucken with somewhat that it shall not be able to bow and for the name they that will doe no honor to it by bowing to it at it when it is recited when time of necessitie comes shall receive no comfort by it be not a meere fabulous Bug-beare and groundlesse Commination warranted by no Scripture nor Example Much like that Lyinge Legend of Ignatius the Martyr registred in no auncient or approved Author but in some late fabulous F●iers That Iesus est amor meus was founde written in golden Characters in his hart not in his knees which some now publish as an undoubted verity to drawe on cappinge and bowinge to the name of Iesus at which none write that this Ignatius ever bowed though he loved aud honoured it as much as any and so makes more against then for these Cringers Whether the Emperor Constantine with other of his Successor Emperors and their Christian Souldiers did not engrave the name of Christ in Characters both in their Ensignes and Helmets to testifie what honour and reverence they yeilded to this title of his from whence they where stiled Christians Acts. 11.16 Chap. 26.28 1. Pet. 4.16 Ephes. 3.14 15. And did not every Citizen of Antioch when their Citie was grievously shaken with an Earthquake write the name of Christ over their Doores and so escaped Vnusquisque Civium Christi nomen pro foribus inscribens Eo modo terrae motum dispulit quum Deus religioso cuidam homini oraculo haec verba inscribere foribus praecepisset Christus nobiscum state when as we reade of no such honour then given or drawne by them to the name Iesus And doth not this inferre that the Emperors and Christians in those times gave as much reverence and honour to the name Christ as Iesus if not farre more and so it ought now to be as much capped and bowed to as it what