Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	father_n	holy_a	son_n	5,346	5	6.2821	4	true

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

ad pag. 36. l. thing r. Church pag. 37. l. 7. 4. r. 1. l 15. Matth. 28. p. 39. l. 19.3 r. 31. pag. 40 l. 16 here r. where● p. 41. l. 6. the r● thi● to it to In the margin p. 4 l. ●3 r. Phil. p. 10. l. 12. Vshers p. 21. l● 6. Har. 28. p. 16. l. 40. r. Turonense l. 4. r. Pro. l● 42. r. Cent. cir●a orationem pag. 18. l. 7. inferred r. referred p. 20. l. 40. r. Molanus l. 41. r. Horae c. Hist. l. 40. r. secundum usum Sarum p. 21. l. 39. r. Spec. f. Brige r. Being p. 24. l. blot out 3. Hen●● 2. c. Iurisdiction● pag. 38. l. 38. curvab●tur l. 40. r. con●itebitur p. 39. l 20. r● inimici● l. 34. Simeon Omission pag. 24. l. 8. r. bonnet at the naming of Iesus Certaine QVAERES propounded to the Bowers at the name of IESVS and to the Patrons thereof WHether the Text of the Phil. 2.9.10.11 on which they grounde this Ceremony or will-worship bee not in the judgment of all Divines both auncient and moderne a Prophesy of the joynt subjection of all Angells Saynts Divells and Reprobates to the supreame Lordship and dominion of Christ Not now in the Church in time of Divine Service and Sermons but hereafter when they shall all appeare before Christs Tribunall to be judged by him taken out of that Prophesy of Isay. 45. 23. As I live saith the Lord every knee shall bowe to me c. and expresly interpreted of and applyed to the day of Iudgment by S. Paule himselfe Rom. 14.9.10.11 By S. Iohn Revel 5. n. 12.13.14 Chap. 7.11.12 Iohn 5.22 23 27 28 29. And by Christ himselfe Math. 20.5 31 32 33 34 37 41 44 46. And Chap. 7.21 22 23. And whether this be a good inference All knees of things in heaven earth and under the earth shall submitte and bow to Christ before his Tribunall in the day of Iudgment as to their supreame Lord and Iudge Therefore all men and women ought now to bow their knees or put of their hatts when ever they heare the name Iesus mentioned in the Church in time of divine Service and Sermon The sole argument that can properly be deducted from this Text to justify this practice Whether the Originall be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In not At the name of Iesus And this phrase thus Englished and translated in all other places of the Bible Whether all the Greeke and Latine Fathers whatsoever doe not thus render it In not at the name And all English Translations too as Wickliffs Purvi●s Tyndalls Coverdalls Mathewes The Bishops Bible sett forth in the 2. Yeare of Queene Elizabeth used in all Churches during her Raigne And since till the last Tran●lation 1614. Erasmus Paraphrase All our ancient English writers and the Common Prayer Booke it selfe In the Epistle on Palme Sunday till M. Cozens corrupted it in the yeare 16●9 by turning In into At without any lawfull authority and causing it to bee since so printed Except the Geneva translation only which mistaking M. B●za whom the Translator followed rendred his Ad nomen to the name At ●he name whether the last Engl●sh Translation which the Translators themselves rendred In the name according to the Originall and all former authorized English Translations but the Geneva which King Iames condemned as the worst of all and enjoyned the Translators not to followe was not counted by Bishop Andrewes As some on good grounds report who without their privity altered In into At the name when the Coppy was fitted for the Presse of purpose to contemne this Ceremony for which he had preached Else it had bene printed In not At the name as the Translators truly Englished it and as the same phrase is ever translated by them in all other places throughout the Bible which had over●throwen this his pretended duty of the text Whether this Translation of At for I● the name doth not marre both the s●nce and English of the Text and make it no sence If any man should translate I beleeve in God I beleeve at God Our Father which art in heaven Our Father which art at heaven Whatsoever you shall aske in my name Whatsoever you shall aske at my name I baptize thee in the name of the Father Sonne and Holy Ghost I baptize thee at the name of the Father c. Goe to God in my name Goe to God at my name In the name of the Lord I will destroye them At the name of the Lord I will destroy them Pray to God in the name of Christ Pray to God at the name of Christ Mary kept all these sayings in her hart Shee kept all these sayings at her hart and the like It would marr both the English and sence and prove no better then non sence And doth it not the like here there being noe such phrase as At the name to be founde in any other Text of Scripture or any English Author but in this place alone The changinge of which In into At here making the bowing in the name To witt in the Soverraigne Lordship and Power of Christ to be nothing else but a bowing at the naming of Iesus in time of divine Service or Sermons contrary to the scope of this place How the name Iesus imposed on our Saviours Humanity only at his Circumcision and not given to his Deitie but to his humane nature in the very beginninge of his humiliation Math. 1.21 25. c. 2. 1. Luke 1.31 c. 2. 21. Acts 4.27 Cann truly be said to be the name above every name given him after his Resurrection and exaltation As the name in this Text of the Philippians was and to be the true cheefe yea proper name of God and of Christs Divinity As the Patrons of this Ceremony affirme And how this they say can be proved Whether the name Saviour which is given to God himselfe Psal. 106.21 Isay 43. 11. Chap. 45.15.22 Ier. 14.8 Hosea 13.4 be the very same with Iesus And as venerable as comfortable yea as much the name of God as it is not as is most evident they differing in words in use in all languages the one being a Christen name imposed at his circumcision the other a Title or Surname and both if them oft coupled together in Scripture as in these texts A Saviour which is Iesus Iesus our Saviour c. which were a tautologia being one and the same Then why doe the Patrons of this Ceremony make them one and the same The one of them to wit the name of Saviour being attributed to God the Father as well as to Christ the other onely to Christ not to God the Father who was never called Iesus But often Saviour If so Then why doe they not teach that men ought to bow at the name of Saviour aswell as at the name of Iesus The rather Because Saviour though it be not the same that Iesus is in Letters sound or use the

are deservedly added with the worship of Lat●ia for the type and mystery represented in and by them yea why bow and reverence they not it rather when they heare men dishonour and prosane it by cursing swearinge blaspheminge when it is most contemned vilified abused and so needes most honour and respect then when it is only religiously and reverently used and uttered in the Church without any irreverence contempt or dishonour offered to it And if bowing at the name Iesus in the Church be a meanes to keepe men from swearinge by it as some pretende Then the bowinge at it when men sweare should much more doe it yea then men should rather bow at the name of God than Iesus Since that name is more abused by swearinge and cursing then Iesus Whether these words of Bishop Andrewes and others He is exalted to whose person knees doe bow But he to whose name ONLY much more his person is taken out of our sight All that we can doe will not reach unto it But his name he hath left behinde to us that we may sh●we by our reverence and respect to it how much we esteeme him be not contrary to Math. 28.20 Loe I am with you allwayes even to the ende of the World to Gal. 2.20 and Ephes. 3.17 Where Christ is said to live and dwell in us to the Bishops owne words who there immediately saith that his body and soule and these not without his Deitie are really present in the Sacrament and so his person and that Iesus is the proper and cheefe name of his Deitie which is ever present with us and not taken from us Whether they be not a meere Idolizing of the very name Iesus and a confining of this bowing only to his name not person Whether this speech and caution of his doe it to the sence have minde of him that is named and doe his name the honour and spare not be not a meere Idolatrous Popish passage borrowed by him from the Patrons of Image and Bread worship Whether Papists may not as lawfully adore and bow to Images Crucifixes the Hoste and the like as they or we may doe to the name of Iesus with this distinction and caution borrowed from them by the Bishops and by them from the Pagans in defence of their Idolls relative worship and adoring of the Image with a reference and eye to the person whom it represents And what difference is there betweene worship the name and the Crosse Host Crucifix or Image of Iesus which the Romish and other Papists make the same and conjoine together as one both in reason and verity Whether this Text of Philippians 2.10 11. doth not couple the bowinge of the knee and confession of the tounge that Iesus Christ is Lord together as duties equally to be performed at the same time and not to be dissevered If so as is most certaine Whether must not our Bowers every time they bow their knees heads bodies or stirre their Caps at the naminge of Iesus confesse likewise ad cry out aloude with their tounges that Iesus Christ is Lord Since the Text thus conjoines and requires them both alike Or else are they not infringers of this Text and precept for neglecting it Whether bowinge at the name of I●sus only not of Saviour Christ Emanuel Sonne of God Kinge of Kings Lord of Lords God with other names and Titles of Christ doth not seeme to reviue the heresie of Cer●nthus That Iesus and Christ are two distinct persons and essences That Iesus is better then Christ yea then Saviour then Emanuel then Sonne of God Kinge of Kings Lord of Lords God c. That he is more honorable worshipfull and reverent as he is Iesus and when he is so stiled then as he is God and when he is so called or then when he is termed Saviour Christ Emanuel Sonne of God Lord Kinge and the like And whether learned Doctor Whitaker in his Answer to William R●ynolds the Rhemists Notes on Phil. 2.10 11. P. 398 399. writes not That the bowinge at the name of Iesus only and not at the name of Christ may ingender a more dangerous Error then any can remooue to witt tha● Iesus is better then Christ which is wicked to imagine Whether bowinge at the name of Iesus only not at the name of the Father or Holy Ghost to testifie Iesus to be God and the name of God Doth not make a kinde of disparity betweene the Three sacred persons of the Trinitie who are coaeternall together and coaequall in givinge more honour reverence adoration to the one then to the other and imply the Father and holy Ghost not to be God or so much God not to be so venerable so honorable as Iesus because their persons and names are not so much bowed to and adored as his If Three persons of equall dignity should be made the Kings Viceroy in any of his Dominions and all men should bow to Cappe and honour the persons and name of the one when ever it were mentioned but neglect to doe it when the other Two are named Would not this intimate One of them to be more honorable or of greater authority then the other Two And is not this case the same When Ministers and people shall all Capp and bende the knee as soone as ever they heare the sounde of the name Iesus but not so much as stirre either Cap or knee when they names of God the Father and Holy Ghost are mentioned with it even in the same breath and Sentence almost as they are in the Apostles and Athanasius Creede and in the ordinary Blessing at the end of Divine Service and Sermons wherewith the people are usually dismissed When men shall repeate I beleeve in God the Father allmighty Maker of Heaven and Earth without any great reverence or bowinge of the knee And then pronounce the next words And in Iesus Christ our Lord with a stentorian voice bowinge both the body and knee very superstitiously I should say devoutly as soone as ever the word Iesus is uttered before Christ our Lord be pronounced out of their greate reverence and respect to this name Iesus which they here preferre before God the Father allmighty and Christ our Lord And then shall proceed to I beleeve in the Holy Ghost and utter that without any such Ceremony or solemnity Or when they shall pronounce the grace of our Lord Iesus Christ with much solemnity cappinge and genuflection when Iesus not Lord and Christ are pronounced And then shall slightly passe over the Love of God the Father and the comfortable fellowship of God the Holy Ghost without any such Ceremony or incurvation What man in his right sences must not of necessity acknowledge that the very name Iesus is more honoured reverenced and adored then either the names or Persons of God the Father or God the Holy Ghost that more adoration is rendred to the Second then to the

p. 64. Chrysost. Hom. 32. in 1 Cor. 12. Fulgentius Object Arrianorum discus pag. 204. Cyrillus Alexandrinus de Incarnatione Vnigeniti c. 11.26 Hypolitus de Consummat Mundi Antichristo Orat. Bibl. Patr. Tom. 3 p. 17. b. Dionysius Alexandrinus Contr. Paulū Samosatenum Ib. p. 74. b. Prosper Exposit. in Ps. 102. f. 236. a. Paulinus Epist. ad Apiū Bibl. Patr. Tom. 5. pars 2. p. 187. b. Sancti Procli Sermo in transfig Christi Ibid. p. 335. E. Arnobius Com. in Psa. 64. Bibl. Patr. pars 3. p. 262. a. Agobardus ad Lud. Imper. Ibi. Tom. 9. pars 1. p. 556. g. Angelomi Strom. in l. Regum 2. c. 12. p. 740 E. Damascen Orthodoxae fidei l. 3. c. 29. p. 433. C. Simeon Thess. Archiepiscopi de divino Templo Bibl. Patr. Tom. 12. pars 1. p. 880. C. Petrus Blesensis de Transfig Dom Ibid. pars 2. p. 915. b. Nicholaus Cabasila de Vita in Christo. l. 6 Ibid. Tom. 14. p. 127. Papa Innocentius 5. in Circumcis Dom. Sermo Tom. 1. p. 95. de Contemptu Mundi l. 2. c. 15. p. 445. with Brentius in Phil. 2. 9.10 and sundry others joyntly render and read this text Mihi ipsi ei illi or coram illo flectotur omne genu c. not in nomine or ad nomen Iesu to testifie that this bowing of the knee in the text shall be given not to or at the name Iesus but to the very person of Christ himselfe So Isay 45.23 Rom. 14.9.10 11. expresly resolve As I live saith the LORD every knee shall bow to ME and every tongue shall confesse to GOD. No colour therefore is there in this text for bowing at or to the name IESUS but onely to IESUS HIMSELFE when we shall all joyntly appeare before his Tribunall The rather because St. Cyril of Alexandria reads it thus Vt in nomine Iesu Christi omne genu se flectat coupling Christ and Iesus together and making one as much the name in the text as the other The Councell of Franckford upon the Mane under Adrian the first reads it thus Cessate cum adoptiuum nominare qui verus Deus Et verus Dei filius in cujus nomine omne genu flectitur c. Dionysius Alexandrinus Epist. Contr. Paulum Samos reads it thus Vt in nomine ejus omne genu flectatur Arnobius Can. in Psal. 88. thus Ego primogenitum ponam eum ut in nomine ejus omne genu flectatur Angelomus in his Strom. in l. 3. Regum c. 8. thus Christo enimpropter gloriosae meritum passionis datum est nomen quod est super omne nomen ut in nomine ejus omne genu flectatur c. Paschatius Ratbertus in Matth l. 11. thus Et donavit illi nomen quod est super omne nomen ut in nomine DOMINI omne genu flectetur c. All which antiquities overthrow this bowing at the name Iesus Fourthly when and where this bowing shall be Hypolitus de Consummat mundi Orat. Ephraim Syrus de Apparit Crucis temp Iudicij p. 230. 703. Gregentius Archiepisc. Tephensis Disp. cum Herbano Iudaeo Simeon Thes. Arch. de divino Templo Isiodor Hisp. Com. in Gen. c. 30. p. 301. in direct termes to omit all others Bp. Alley Bp. Babington Dr. Fulke Dr. Willet Dr. Boyes Dr. Ayray in their places hereafter cited and the whole current of Expositors expresly conclude That it shall bee onely in the generall Day of Iudgement for time before Christs tribunall for place when and where all things in Heaven earth and under the earth shall stand before his Iudgement Seate and there cast themselves downe joyntly before him confessing him with one consent to be their Soveraigne Lord and calling him their LORD This Mr. Page himselfe and all our Antagonists doe and must confesse to be the time and place of this genuflection prophecied of rather than prescribed or now commanded in this text Since Isay 45.23 Rom. 14.9 10 11. Matth. 7.21 22 23. cap. 25.31 32 33 34 37 41 44 46. Revel 5.13 14 15. cap. 7.11 12. Iohn 5.22 23 27 28 29. Acts 2.34.36 cap. 10.36 and other texts in the 1. and 7. Quaere thus determine it past all dispute Hence then I thus argue If the name above every name in which all knees must bow mentioned in this text of Phil. 2.10.11 bee not the name Iesus the bowing of the knee no litterall actuall present genus●ection but only the generall subjection of all creatures in Heaven earth under the earth to ●he very person of Christ as their LORD not to or at his name Iesus and that at the generall Day of Iudgement before Christs owne Tribunall not in time of Divine Service or Sermons here on earth then this bowing at the name Iesus neither is nor can be a duty warranted much lesse prescribed by this text But all this is apparant by the premised Fathers and Authorities Therefore the conclusion undeniable maugre all the late ridiculous Pamphlets and passages to the contrary of Widdowes Shelford Page Heylyn Wr●n Re●ve Moun●ague Pocklington Browne Reede Adams a Coale from the Altar Bishop White or any other who babble and scribble much in the Iesuits and Papists words but prove nothing at all by Scripture or Antiquity for this Ceremonies use or lawfulnesse or new duty of the text now so much urged every where point-blank against Iohn 5.23 That all men should honour the Sonne even as ●hey honour the Father But no men honour the Father thus in bowing at the recitall of his name Therefore they ought not thus to honour the Sonne Courteous R●ader that the Aut●or without whose privity these and other Impressions have beene published may not suffer by mine or the Printers negligence pray correct these following errors which corrupt the sence ere thou read the Treatise In the Title 1 9. f gived r. proued p. 1. l. 16. f. Mat 20. r. 25 p. 2 l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 14. an interrogation point is wanting before whether l. 19. counted r. corrupted l. 22. contemne r. confirme p. 3. l. 23. As it is not r● as it If not● p. 4. l. ● that of c. r. yet it is l. 22. as r or p. 5. l 13. the● r. they p● 8. l. 3. Clichtouius l. 21. Alcuvinus p 9. l. 30. added r. adored p 10. l. 29. worship r. worshipping l. 21. Romish r. Rhemist● p. 11. l. 19. r. it can l. 33● r. person p. 12. l. 3. they r. th● p. 13. l. 31. hath r. had p. 14. l. 10. blot out that reverence to him l. 28. person r. reason pag 16. l. 31. Statutes r. Stationes pag● 17. l. 4. use r. used l. 27. r. of a. p. 19. l. 35. certi●ie r. justifi●● pag. 20. l. 28● r● Altar-wise p. 23. l. 24. r. this Statute p. 25. l. 19. blot out since l. 21. them r. Her p. 28. l. 2. of r● at p. 30. l. 15. at r●