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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	glory_n	lord_n	name_n	9,312	5	5.5599	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08846	A full declaration of the faith and ceremonies professed in the dominions of the most illustrious and noble Prince Fredericke, 5. Prince, Elector Palatine published for the benefit and satisfaction of all Gods people ; according to the originall printed in the High Dutch tongue ; translated into English by Iohn Rolte.	Rolte, John.; Beard, Thomas, d. 1632.	1614 (1614)	STC 19130; ESTC S1329	121,244	211

one onely altar Image also not any one Image of God or of his Saints but there was onely such caruings of knobs and grauings with flowers which could administer no shew and danger of worship The which also is not contradicted in our Churches The ninth fault they find in our Ceremonies is 9. Only Deutsch seruice of God in Deutsch Churches for that wee haue cast out of our Churches the Latine songs and collects and do performe the whole publike worship of God in the Deutsch language 1. Cor. 14.2.3.12.16 Now for the same wee haue a cleare text in the holy Bible which saith thus Hee that speaketh a strange tongue he speaketh not to the edification of men nor exhortation nor comfort Therefore seeke that yee may excell vnto the edifying of the Church Else when thou blessest with the spirit that is in an vnknowne tongue how shall hee that occupieth the roome of the vnlearned say Amen at thy giuing of thankes seeing hee knoweth not what thou sayest In which text is not only tolerated but also commanded that the publike worship of God should bee exercised in a knowne language whereby a poore simple man may bee comforted and edified and when God is prayed vnto and praised he may be able to say Amen thereunto What thinke they then to purchase by taxing this for an errour in vs 10 Of Masse apparell The tenth fault which they finde in our Ceremonies is for that we haue put off the Masse apparell and quire vestments wherof we will not vouchsafe to say more then this where stands it written that Christ and his Apostles did put on masse apparell and quire vestments when they did exercise the worship of God 11. No Organs The eleuenth fault they finde is for than wee vse no Organs in our Churches Whereof the people are not rightly informed For there are diuers Reformed Churches wherein the Organs are vsed As indeed they are no where forbidden Yet commonly we doe therefore not vse them whilest we finde more hindrance to proceed thereof then profit by the worship of God and also in this case we desire to remaine by the simplicity of the Apostolicall Churches which neither had nor vsed any such things in their congregations In the old Testament indeed they had musicall instruments in the worship of God but it was alwaies so ordered that the text which was musicated was withall sung in the natiue language and was vnderstood of euery one And if when it shall be so ordered at this day then were it not wholly against vs. The twelfth fault they find is 12 Of bowing the knee and putting off the hat when one saith Iesus for that we do not bow the knee and put off the hat as often as the name of Iesus is named Whereof wee are constrained to informe the Reader something more largely For it beareth a shew as if therein they had no small cause of offence in vs. Before all other things now we doe testifie before God that wee doe not doe any such thing out of any disdaine of the pretious name of Iesus but we doe it in respect of the wilworship which was founded in Poperie Where the knee is bowed and the hat is put off whensoeuer the name of Iesus is named but when Christ is spoken or the Sonne of God then doth no man put off his hat yea although ioyntly one doth name God the father Sonne and holy Ghost the blessed Trinity yet is there no man that taketh off his hat neither doth any man bow the knee wheras yet God saith I haue sworne by my selfe c. That euery knee shall bow vnto me Esa 45.23 Onely when it is said Iesus then doe the folke take off their hats and bend the knee yea though it bee the name of Iesus Syrach In this wilworship would not our forefathers bee partakers and therefore let fall the vse wherein the wilworship consisteth and that by vertue of the command we haue Abstaine from all appearance of euill 1. Thes 5.20 But whereas it is alleaged that it standeth in the word of God expresly written that euery knee should bow at the name of Iesus to this our answere is If it stood expresly in the word of God that the knee should bee bowed or the hat be put off as often as wee heard the name Iesus spoken then were wee indeed wicked people for not performing it But wee doe not find such a command any where The saying of Paul is obiected where he saith of Christ Wherefore God hath also highly exalted him and giuen him a name aboue euery name that at the name of Iesus should euery knee bow both of things in heauen and things in earth and things vnder the earth and that euery tongue should confesse that Iesus Christ is the Lord vnto the glory of the father Phil. 2.9.10.11 But if it please the Reader to consider the text throughly then shall hee finde that the name Iesus doth not intend the little word Iesus but the honour power and Maiesty which God hath giuen to the Lord Iesus that namely to him shall all creatures yeeld the honour of being their Lord and must crouch and bow vnto him For concerning the name or little word Iesus the same name was not first giuen vnto the Lord Christ at the time of his exaltation but when he was circumcised the eighth day then was his name called Iesus Besides this so is not the name Iesus when the little word Iesus is vnderstood thereby a name ouer all names that is not such a name which was only giuen to the Lord Iesus for it was a common name in vse among the Iewes as may well perceiued out of Iesus Sirach and many places of the Scripture These are two vnmoueable grounds out of which it is cleare that in the aboue cited saying by the name Iesus is not to be vnderstood the little word Iesus but the honour power and Maiesty which God gaue vnto Christ after that hee raised him from the dead as also the Apostle Paul himselfe in another place declareth very plainely thus where he saith God hath raised Christ from the dead and set him at his right hand in the heauenly places far aboue all principalities and powers and might and dominion and euery thing that is named see Reader this is the name aboue all names not in this world onely but also in that that is to come and hath made all things subiect vnder his feet and hath appointed him c. Ephes 1.20.21 Yea and indeed also in the former text which they alleage as making for them Paul expounds his owne meaning what it is which hee vnderstand by the great name which God gaue vnto Christ after his resurrection namely the name that he should bee a Lord ouer all creatures in heauen and vpon the earth or as the words of Paul themselues are That euery tongue should confesse that Iesus Christ is the Lord vnto the

therein and yet for all that they will not giue the glory to God Yet and if they haue delight in disputing they should giue vs an answere heerein wherfore they cease not so to smooth the matter to their good Lords that either the māhood must be euery where or the two natures in Christ must be separated from each other Whereas they neuerthelesse confesse in open writing In concordium booke fol. 246 B. Also in the Apologie of the Concordium booke in the first Chapter against the Bremers fol. 3. A. fol. 7. B. that Christ when he was in his mothers body also when he hung vpon the Crosse yea for the most time that he walked vpon the earth was not euery where in body actually and yet for all that the two natures that are in him are not separated from each other When they can vntie that knot vnto vs then will we yeeld vnto them But if they cannot then should they yeeld vnto vs Also in the confutation of the printed confession of faith at Herborne page 138. Protocol Maulbrun Act. 5. or the whole world shall take knowledge that they doe not contend for the glory of God but onely for their owne glory and profit And thus much be spoken of the first contrariety betwixt Doctor Luthers opinion and the holy Scripture Which is that the holy Scripture saith the body of Christ at present is not any more vpon the earth but Doctor Luther saith that hee is now vpon the earth Clearance of the second contrariety betwixt Doctor Luthers opinion and the holy Scripture The second contrariety is that the holy Scripture saith that the bodily eating of the flesh of Christ is not profitable Ioh. 6. But Doctor Luther saith that it is profitable Tom. 1. Ien. fol. 82. 358. 464. 455. c. This contrariety the better to salue vp saith Doctor Luther Where Christ saies The flesh profiteth not Ioh. 6. That he there spake not of his flesh as if that were not profitable to be eaten with the bodily mouth but he spake of our bad flesh that the same is not profitable Answere The whole disputation with Christ held with the Capernaites Ioh. 6. Chapt. is of his flesh how a man should eate the same and not of our flesh whether it bee bad or good Christ saith one must eate his flesh else could hee not bee saued Whereat the Capernaites were offended and vnderstood the speech of Christ so as if his flesh should be eaten bodily To remoue this stumbling blocke Christ gaue them to vnderstand that it was not his meaning that his flesh should be eaten bodily for he must ascend into heauen Also that the flesh profited not These were the grounds whereby Christ ouerthrew the bodily eating of his flesh How can Doctor Luther then say that Christ did not speake of his flesh He saith his ground for it is this Tom. 3 fol. 364. A. that where the two words flesh and spirit in the Scripture are opposed one to another there cannot flesh bee called the body of Christ but is alwaies called that old flesh which is borne of flesh Iohn 3. Answere This ground is manifestly false For there are many places in the Scripture where flesh and spirit are opposed to the other and yet therein the word flesh is vnderstood of the body of Christ and also cannot bee any otherwise vnderstood As where it is said God is manifest in the flesh iustified in the spirit 1. Tim. 3.16 Also Christ was made of the seed of Dauid according to the flesh and declared mightily to bee the Sonne of God touching the spirit Rom. 1.3.4 Also Christ was put to death concerning the flesh but was quickend in the spirit 1. Pet. 3.18 And also Doct. Luther himselfe neuer otherwise expounded this saying of Christ where he saith The flesh profiteth not then we expound the same when he contends not about the Sacrament namely the eating of the flesh of Christ with the bodily mouth not to bee profitable to saluation as is to bee seene in seuerall writings of his First in the Sermon on Corpus Christi day printed in quarto Anno 1523. 36. leafe where he saith For euen so saith he namely Christ himselfe afterwards the flesh profiteth not And againe my flesh giueth life how shall we separate that the spirit separates it Christ will haue it that the bodily eating of his flesh is not profitable but to beleeue that the flesh is the Son of God come downe from heauen for my sake and shead his blood for me c. After in the repetition of this Sermon in the Church Postill printed at Wittenberge Anno 1527. in the Summer part fol. 111. B. where he saith But that this is the true vnderstanding of the Gospell namely that it is to be vnderstood of the spirituall eating and drinking the words which the Lord spake at the end of the Chapter doe shew It is the spirit that quickeneth the flesh profiteth nothing The words that I speake vnto you are spirit and truth With which words Christ will haue vs know that the bodily eating of his flesh is not profitable but to beleeue that this flesh is Gods Son come from heauen for my sake and shead his blood for me that is profitable and is life euerlasting Also againe in the Church Postill Anno 1540. printed at Wittenberge in the winter part fol. 275. B. where he saith When the word of God and tokens are not there or are not acknowledged then helpes it not though God were there himselfe Euen as Christ saith of himselfe Ioh. 6. The flesh profiteth not so long as they respect not the words which he speaketh of his flesh which word makes his body to be food where hee saith hee is the liuing bread from heauen c. And therefore also in this point the contrariety betwixt the holy Scripture and Doctor Luthers opinion is without No namely that the holy Scripture saith the flesh of Christ bodily or mouthly eaten is Not profitable Doctor Luther yet saith the flesh of Christ bodily or mouthly eaten is profitable His followers take this refuge to helpe them that in Ioh. 6. Christ spake only against the naturall grosse Capernaitish eating of his flesh that it is not profitable But euen that is also a vaine refuge For first Christ spake generally against all bodily eating of his flesh and opposeth that to his ascension saith What then if ye should see the Son of man ascend vp where he was before vers 62. As if hee would say how will yee then reach my flesh with your mouthes Secondly so is also the difference betwixt the bodily and naturall eating in it selfe false and of no worth For the mouth cannot eate supernaturally but all eating with the mouth is a naturall eating And so the second Contrariety betwixt the holy Scripture and Doctor Luthers opinion for all this without No. The third Contrariety betwixt Doctor Luthers opinion and betwixt the holy