Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	church_n	scripture_n	tradition_n	1,430	5	9.3304	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15303	The lawlesse kneelesse schismaticall Puritan. Or A confutation of the author of an appendix, concerning bowing at the name of Iesus. Written by Giles Widdowes rector of St Martins Church in Oxford, and late fellow of Oriell Colledge	Widdowes, Giles, 1558?-1645.	1630 (1630)	STC 25593; ESTC S120669	63,717	96

gouerne the church the King the Realmes nay Iesus himselfe If obiection be made that the most Reuerend Arch Bishop Cranmer the Right Reuerend Bishop Ridley Father Latimer and other learned and Holy Martyrs were burned into ashes for their constant profession of the doctrine and discipline of this reformed Church Answeare must be made that the Holy Mother Geneua hath better doctrine and discipline then Cranmer Ridley and Latimer ever knew The doctrine and displine of faithfull Geneua are all substance they are all gold Oh if that Religion were here administred euery presbyter shall be greater than a Monarch and euery Iustice of peace aboue the Presbyter And were not this an Excellent Reformation when the Children of the Church her Subordinate Members shal be made such Transcendent Princes A daring phantastique superstition The Honour of Iesus exalted farre aboue all Heauens must be nullified to make Schismaticall Puritans Kings Imperious Holines See a strange wonder here is Lucifer-like pride in deede The Deuills were cast out of Heauen Esay 14. 14. for their pride because they would not belieue in the Sonne of God the Confirming Mediator of Angells so the Schoolemen And shall sly Professors then be spared seeing they will not Bow at the name of Iesus which is a signe that they doe not belieue in the Redeeming Sauiour If a Lawie● shall industriously write against the law is it credible that He is a Religious Obseruer or a lawfull Professor of the law Where is the good Conscience the Necessary Subiect of the higher Powers mentioned at Rom. 13. 5 This stands at the Barre and alleageth Gods Heauenly law All knees shall bow at the name of Iesus and t is baffled with an Outery A Reformation A Reformation To bow at the name of Iesus is Superstition To bow at the name of Iesus is Superstition The good Conscience desireth a pacificall dispute but the violence of aspiring Spirites will not endure to feare the truth therefore I desire the Christian Reader to obserue the plea of a good conscience Thus The tie of Gods law and of the Kings lawes deriu'd from Gods is Obligatory to binde all good Subiects vnto Obedience First the text binds all Christians in faith to belieue and in manners to Bow at the name of Iesus which I haue proou'd at handling this Question Whether Bowing at the name of Iesus be a duty of the text To second the text our dread Souereigne Lord the King hath foure lawes to humble his Subiects in faith and manners to Bow at the name of Iesus The first is the 20th article of our Reformed faith which is the Authority of the Church to ordaine Rites and Ceremonies whereof Bowing at the name of Iesus is one though it be commanded by God originally yet in application to reforme Non-conformists t is the Churches Canon Then by the Doctrine of our Reformed faith T is plaine that we must bow at the name of Iesus Because our Church-Authority hath decreed this Bowing as you see according to scripture The second is the 34 Article which is the Traditions of the Church and bowing at the name of Iesus being vniversal is more necessary then those being particular and express'd thus Whosoeuer through his priuate Iudgment willingly and purposely doth openly breake the traditions of the Church c. ought to be rebuked openly that others may feare to doe the like as he that offendeth against the Common order of the Church and woundeth the Conscience of the weake Brethren Then t is plaine by the testimony of Orthodoxe faith that all must bow at the name of Iesus Sub paenâ publicae redargutionis vnder paine of open Rebuke The third law is the 6th Canon of our Church The words are these Whosoever shall here-after affirme that the Rites and Ceremonies of the Church of England by law Established are wicked Anti-Christian or superstitious or such as being Commanded by lawfull Authority men who are Zealously and godlily affected may not with any good conscience approue them vse them or as occasion requireth subscribe vnto them let him be excommunicated ipso sacto and not restored vntill he repents and publiquely revokes such his wicked errors Then by vertue of this Canon he that writes against Bowing at the name of Iesus should be taught better manners He should be deliuered to Satan by his Diocesan for to tame his fleshly and diuision-making faction in the Church to teach him and his priuate friends Canonicall obedience And t is very good reason so to doe for transgressing the 18th Canon which is the 4. law The words are these When in time of Diuine seruice the Lord Iesus shal be mentioned due and lowly Reverence shal be done by all persons present as it hath beene accustomed Testifying by these outward Ceremonies and Gestures their inward Humility Christian Resolution and due acknowledgment that the Lord Iesus Christ the True and Eternall sonne of God is the only Sauiour of the world in whom alone all the mercies Grac●s a●d promises of God to mankind for this life and the life to Come are fully and wholy Compris●d And then is not he very worthily excommunicated that scornes to Bow at the name of Iesus s●ing the fin●ll end thereof is to testify his Humble Cristianly R●solute a●d due acknowledgement of his faith that the Lord Iesus is the Sauing King of the Catholique Church And is this Christian Reader Idolatry to be cried down● To Bow at the name of Iesus is Idolatry To Bow at the name of Iesus is Idolatry Is this Religious Bowing to bee b●fled with an outery A Reformation A Reformation Vnreasonable Ani●als Wilfull Gainesaying Humonsts He that peremptorily and impenitently teacheth against this Rev●rend Honorable Bowing at the name of Iesus ●o●es not the Lord Iesus and St. Paul● would haue such an ob●●inate sinner rewarded according to his great stomack● Thus If any man Loue not the Lord Iesus let him be Anathema Maran●atha 1. Cor 16. 22. L●t him be accursed with a bitter curse with the Greater Excommunication I must not say that M. Prin●s heart doth not ●o●e the Lord Iesus only God is the s●archer out and the d●●ce●ning 〈◊〉 of the secret court of consc●enc● But t is very cert●ine t●●t M. ●rinns daring phansy hath most vnsuff●rably disho●o●red the exalted the most honoured and the most glori●●s na●● of Iesus His Appendix ●s wi●tnesse which is a contradictorious suppose Ignoratio Elenchi a ●a●e supposa●●● That bowing at the name of Iesus is nothing His suppositious prooffes to defend this Erroneous despightfull Hypothesis are two Thus bowing at the name of Iesus is neither a duty of the text nor an arbitrary harmelesse and decent Ceremonie If you will see Mr Prinne in full view of his colours you must obserue these foure questions First whether bowing at the name of Iesus be some thing Secondly whether bowing at the name of Iesus be a duty according to the letter of Phil. 2. 10 3ly whether bowing at

wife are no more twaine but one flesh therefore the ring in Marriage is giuen for a signe of that perpetuall vnity The signe of the crosse is deduced from Mat. 16. 24. from this duty He that will be the disciple of Iesus must take vp his crosse and follow him therefore the crosse after Baptisme is giuen for a signe to signify a professed willingnesse to endure any affliction for Iesus his sake The third to kneele at receauing the Lords supper is deducted from our kneeling at prayer Psal 95. 6. Therefore because wee must say Amen to this prayer in most humble manner viz. The body of our Lord Iesus Christ preserue both body and soule to Everlasting life Therefore kneeling is the appointed ceremony of our humble reverent and faithfull receauing The fourth is Procession whi●● is deduced from Mat. 28. 19. from this duty Goe and teach all Nations Therefore Procession is given for a signe of obedience to this precept that we goe to our vtmost appointed parish bounds and read the Gospell The 5. the surplesse is deducted from Revel 19. 8. from the analogy of the righteousnes of faith with the righteousnesse of the Saints in Heaven therefore the white surplesse is giuen for a ceremony The sixt is standing at the Creede deducted from Ephes 6. 14. being a signe of standing there to our faith The seauenth is the 4 cornered cap deduced from vnmoueablenesse in the faith at Eph. 4. ver 11 12 13 14. Quadrangulare difficulter mobile A fower cornered body is hard to be moued the 4 cornered cap signifies vnmoueablenesse so 't is a signe The seauenth is the penitenti●ll sheete deducted from Mat. 11. 21. from the analogy of repentance in sackcloath and ashes Therefore the white sheete is appointed for a signe of the like repentance These signes which are expresse Scripture are vniversall and so necessary ceremonies of the Catholique Church as the first foure and so are all ceremonies which are pregnantly deduceable out of holy Writ T is more then probable that the Church being rationall able to giue a reason of her morall significant ceremonies tooke these Scriptures c. to bee the rule and ground of her ceremonies Besides the vniversall there are particular decent orderly ceremonies which are not one and the same in all countries so our 34 Article Neither their matter nor forme is commanded in the text Against the text they must not be they must be convenient decent and orderly for the countries and times and mens manners where they are established thus they are harmelesse ceremonies These particular ceremonies are no duties of the text but St Paul requires that they be decent and orderly These are the indifferent ceremonies indifferent for matter as an hairecloath or sackcloath or some other vile cloath might be the ceremony of penance as well as the white sheete Indifferent for colour for as white analogically signifies purenesse of faith so suppositiuely gray signifies seniority blacke mortification Scarlet the vndauntednesse of mind c. Here then is variety and every country may choose his colour But I call no particular ceremonies so indifferent as that a man may or may not vse them pro suo Arbitrio as he will himselfe Hee must vse them being therevnto commanded Every soule must be subiect to the Higher Powers in these things which are not contrary nor in part contradictory to Gods word be they ceremonies be they what they are they must be observed for conscience sake Rom. 13. 5. And although some ceremonies are indifferent in respect of coveniency or aptnesse of signification yet you must vnderstand that they are necessary when they are commanded and punishment must make them necessary againe which indulgence makes to be but indifferent or rather presumption grounded on indulgence The summe of all is this The essence of Church ceremony in genere in kind is a morall signe in correlation t is a morall Christian duty signified the formality is decency and order the Author of ceremonies expressed in the new Testament is the Holy Ghost the author of ceremonies deducted from Scripture by pregnant consequence is the Church and these are or ought to be the Ceremonies of the Church vniversall Ceremonies deducted from analogy of Scripture for the conveniency of Countries times and mens manners are particular ceremonies The vse of all ceremonies according to their nature author and end is harmelesse for t is a good morall decent and orderly expression of a signified duty by a morall decent and orderly signe The property of no ceremony commanded is indifferency for command and indifferency cannot nor may they dwell together Must I repeat vnto you in this place how bowing at the name of Iesus is a duty of the text and how t is a ceremony Thus then as t is an humble obedience to this commanding Scripture Phil. 2. 10. so t is a duty of the text As t is a morall decent and orderly signe of bowing of the heart at the name of Iesus manifested by the knee t is a ceremony a necessary ceremony it should neuer cease to be in any Church 't is an vniuersall ceremony for God requires it in all Churches not only for a day or a yeare but for ever so perpetuall are Gods morall commands They that doe not practise this bowing doe diminish somewhat from the scripture and if they will not amend let them expect a iudgement The Scripture doth direct them where they may behold their condemnation These arguments following haue no helpe in them to deliuer a man from danger which the disobedient may incurre 1 Bowing at the name of IESVS is no Ceremony Objection 1. EVery Ceremony is an Adiunct or an Appendix to a forme or Circumstance of any religious duty whatsoeuer But bowing at the name of Iesus is no Adiunct c. Solution Master Prinnes marginall note is that the Iewes Ceremonies were types or shadowes of Iesus Christ Coloss 2 16 17. Heb 10 1. but our ceremonies are things appendant to religious duties c. Where is Master Prinnes profe that bowing at the name of Iesus is not an appendent signe or rather a dependant signe on and of a religious duty Euery Ceremony is a signe of a religious duty This is true But the contrary is not true For bowing at the name of Iesus is the Christian morall signe of the Hearts worshipping of Iesus exalted King of Kings and Lord of Lords The knee is a materiall signe the manner of bowing the knee in honour of Iesus is decency and order because 't is an externall humble reuerence This argument hath proued nothing but 't is a bare suppose Obiection 2. Euery ceremony hath relation to some sacred Ordinance or Religious duty to which it is appendant As kneeling to praier Standing to the Creed But bowing at the name of Iesus hath relation neither to any sacred Ordinance nor to any Religious duty Because it hath immediate reference to the very person of Christ himselfe