Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	jesus_n	lord_n	see_v	3,250	5	3.5509	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10188	Lame Giles his haultings. Or, A briefe survey of Giles Widdovves his confutation of an appendix, concerning bowing at the name of Iesus Together with a short relation of the popish originall and progresse of this groundlesse novell ceremony: wherein Mr. Widdovves his manifold forgeries, oversights, and absurdities are in part detected; and the point, of bowing at the name of Iesus, together with that, of cringing to altars and communion-tables, is now more largely discussed. By VVilliam Prynne, an vtter-barrester of Lincolnes Inne.	Prynne, William, 1600-1669.	1630 (1630)	STC 20465; ESTC S120668	62,965	69

but this notorious errour and that other coupled with it page 37. to wit That Iesus is the greatest name of God proposed to us to worship c. because it was humbled most and therefore most advanced above all other names yea above the name of God or Christ. The falsenesse of which position that you may more evidently discerne I shall here propound some unanswerable Arguments to prove That the name of Iesus is not more honourable more worthy cap and knee yea not so eminent so glorious and so not so venerable among Christians as the name of Christ. First the name Iesus is onely a proper personall name imposed on our Saviour to distinguish him from other men whereas the name Christ is a name of office including all his severall offices of King Priest and Prophet to which he was anoynted As therefore the names of Emperour King Prince Earle Lord-Keeper c. are farre more honourable than the names of Henry Charles Iohn Thomas c. which are common to the meanest subjects because the first are titles of honour and office the other onely ordinary proper names imposed for distinction sake Even so must the name of Christ a name of office of unction be far more honourable than Iesus a name though originally derived from the office of a Saviour yet imposed on him at his nativity as a proper name to difference him from other men Secondly That name which is peculiar to our Saviour as a Saviour is more honourable than that which is common to him with other men But the name Christ is a name peculiar to our Saviour as a Saviour none ever being stiled Christ in Scripture but hee alone VVhereas the name Iesus wa● common unto others viz. To Iesus the sonne of Nun Hebr 4 8. To Iesus surnamed Iustus Col. 4 11. To Iesus the sonne of Iosedech Hag. 1. 1. Ezra 3. 2. To Iesus the sonne of Sirach The Prologue and Title to Ecclesiasticus and to others Therefore it is more honourable than Iesus Thirdly that name which was given to Christ in regard of his incarnation and humanitie onely is not so excellent so venerable as that which is attributed to him in respect of both his natures But the name Iesus was given to our Saviour in regard of his incarnation and humanity onely Mat 1. 21. 25. Luke 1 31. c 2 21. VVhereas his name Christ was given him in respect of both his natures Acts 10 38. Hebr 1 8 9. See here page 21 22. Vrsini Catech pars 2 Quest 31 p 204. Ergo it is not so excellent so venerable as his name Christ. Fourthly That name which doth difference our Saviour from all others who were called Iesus and give him an excellency a precedency above them all must needs be more venerable and excellent than the name Iesus only which doth not simply of it selfe either distinguish or advance our Saviour above all others of that name But this name Christ doth distinguish our Saviour from all others who were stiled Iesus and gives him an excellency a precedency above them all Witnesse Mat. 1. 16. Of whom was borne Iesus which is called Christ. Luke 2 11. Vnto you is borne a Iesus or Saviour which is Christ the Lord. Matth 27 17. Iesus which is called Christ. Acts 2 36. Let all the house of Israel know assuredly that God hath made the same Iesus whom you have crucified both Lord and Christ. Acts 17 3 18 5 28 Paul preached and testified both to the Iewes and Gentiles and convinced them mightily that Iesus was the Christ. 1 Iohn 2 22 Who is a lyar but he who denieth that Iesus is the Christ 1 Iohn 5 1 Whosoever beleeveth that Iesus is the Christ is borne of God Iohn 20 31 These things are written that ye might beleeve that Iesus in the Christ the Sonne of God and that beleeving ye might have life through his name All which doe likewise imply that Christ is a title of office more honourable by farre than the bare name of Iesus Ergo it must needes be more venerable and excellent than the name Iesus is Fifthly That name by which our Saviour was most of all confessed acknowledged and enquired after and by which his kingdome and power are most set forth in Scripture is his most honourable name But our Saviour was most of all confessed acknowledged enquired after and his kingdome and power most of all set forth in Scripture by his name Christ not Iesus Hence the Magi Mat 2 4 inquire where Christ not Iesus should be borne Hence Iohn Baptist when the people enquired who he was confessed that he was not the Christ not Iesus Iohn 1 20 2 28 Hence the people confesse that our Saviour was the very Christ c. Iohn 7 26 27 31 41. Hence the woman of Samaria demanded Is not this the Christ and the Samaritans themselves replyed Now we beleeve and know that this is indeed the Christ not the Iesus the Saviour of the world Iohn 4 25 29 42 Hence the Priest and Pharises demanded of him whether hee were the Christ or not Mat 26 63 Luke 22 67 Hence the Divells themselves cryed out and said Thou art Christ the Sonne of God for they knew that he was Christ. Luke 4 41 Hence the Angels tell the Shepheards that there was borne to them a Saviour which was Christ not Iesus the Lord. Luke 2 11 the Apostles being demanded of our Saviour who he was make this reply by Peter in all their names Thou art Christ not Iesus the Sonne of the living God Thou art the Christ of God Mat 16 16 Luke 9 20 Iohn 6 69 Hence Acts 2 36 he is said to be made both Lord and Christ and Acts 4 26 The Kings of the earth stand up and the Rulers are gathered together against the Lord and against his Christ not Iesus Hence Rev 11 15. There were great voices in heaven saying The Kingdomes of this world are become the Kingdomes of the Lord and of his Christ not Iesus And Revel 12 10 Now is come salvation and strength and the Kingdome of God and the power of his Christ c. Rev 20 4 6. And I saw a throne c. and they lived and reigned with Christ a thousand yeares They shall be Priests of God and of Christ and shall reagne with him a thousand yeares Hence S. Paul proclaimeth That he was not ashamed of the Gospell of Christ That hee desired to know nothing but Christ crucified That he preached to the Gentiles the unsearchable riches of Christ That hee accounted all things losse and dung that he might winne Christ That he desired to be dissolved and to be with Christ which was best of all All which with infinite other texts of Scripture together with all the Fathers and our owne Articles who more commonly stile our Saviour in all their Writings Christ than

Iesus sufficiently confirme my Minor and so by consequence the conclusion too Sixthly That name of our Saviour which denominates his Gospell his Sacraments his Church his Apostles his Ministers his Saints his Kingdome must needs be more venerable and glorious unto Christians than that name which denominates none of these But the name of Christ not Iesus denominates all these First it denominates his Gospell which is stiled the word and Gospell of Christ the unsearchable riches of Christ the sweete savour of Christ yea Christ himselfe not Iesus Rom 1 16. ● 15 19 20 29. 1 Cor 9 12 18. 2 Cor 2 12. c 4 14. Gal 1 7 15 16 18 Phil 1 27. 1 Thes 3 2● 2. Thes 1 8. Eph 3 4 6 8. c 4 20. Acts 24 24. 1 Cor 1 23. 2 Iohn 9. Secondly it denominates his Sacraments which are stiled the Baptisme of Christ and the communion of the body and blood of Christ not Iesus Thirdly it denominates his Church which is stiled the Church and Churches of Christ Rom 16 16. not of Iesus The body flesh wife and members of Christ 1 Cor 12 7. Ephes 4 12 13 15. c 5 23 to 33. Col 1 24. not of Iesus Yea Christ himselfe 1 Cor 12 22. As the body is one c. so also is Christ not Iesus Fourthly it denominates his Apostles and Ministers which are stiled the Apostles Ministers servants and Embassadours of Christ not Iesus Instructers in Christ a sweet savour of Christ and the glory of Christ not of Iesus Fifthly it denominates his Saints who are stiled Christians not Iesuites Acts 11 26 c 26 28. 1 Pet 4 16 The members of Christ Eph 5 30 31 32 1 Cor. 6 15. not of Iesus The Epistle of Christ 2 Cor 3 3 not of Iesus Heires annexed with Christ and heires of God through Christ not Iesus Rom 8 17. Gal 4 7. Babes in Christ 1 Cor 3 1 Servants of Christ Gal 1 1● c 6 6. Ephes 6 5 6. Hence Christians are said to be in Christ and Christ in them Gal 2 20. Ephes 3 17. 2 Cor 5 17. To have Christ formed in them Gal 4 19. To be baptised into Christ and to put on Christ Gal 1 21. c 3 37. Rom 16 5 7. To be Christs Gal 3. 29. c ● 24. 1 Cor 3 23. c 11. 1. 1 Cor 15 23. 2 Cor 10 7. To be all one in Christ Gal 3 28. Ephes 1 10. To be in obedience and subjection unto Christ not Iesus Ephes 5. 23 24. c 6 5 6. 2 Cor 9 13. 10 5 7. as to their soveraigne Lord and Master And to be Priests of Christ not of Iesus Rev 20 6 c. 1 6. Sixthly it deno●●nates his Kingdome which is stiled the Kingdome of Christ Ephes 5 5. Rev 11 15. not of Iesus Therefore it must needes be more venerable and glorious among Christians than the name Iesus is which gives no such denominations to them to these as it Lastly Christians have as much cause to reverence honour the name of Christ as Iesus For as the Scripture saith That Christ died for them loved saved redeemed them and the like So it records That Christ gives them light Eph 5 14. That Christ hath made thē free Gal 5 1. That Christ doth strengthen thē to doe all things Phil 4 13. That Christ doth forgive them Col 3 13. That they serve the Lord Christ Col 3 24. That Christ is their consolation 2 Cor 1 5. Phil 2 1. That Christ is in them the hope of glory Col 1 27. That Christ is their life and that their lives are hid with Christ in God Col 3 3 4. That Christ liveth in them and that they live by him Gal 2 20 That Christ dwells in their hearts by faith Ephes 3 17 That Christ is for them an high Priest of good things to come Hebr 9 11 That God was in Christ reconciling the world to himselfe 2 Cor 5 19 That Christ loveth them that this love of Christ to them surpasseth knowledge and that nothing shall be ever able to sever them from Christs love which constraineth them to live unto him Ephes 5 25 2 Cor 5 14 Eph 3 13 Rom 8 35. That Christ is all and in all yea all unto them Col 3 11 Eph 1 20 23. Which considerations made Paul to prise Christ so much as to count all things losse and dung to win Christ and to desire to be dissolved and to be with Christ which was best of all Therefore certainly Christ and his name Christ which name the Emperour Constantine with other Christian Emperours and their Christian soldiers did so much honour as to engrave and weare it both in their helmets and their ensignes whereas we never reade that they gave such honour to this name Iesus are as honourable as great as worthy reverence capping and bowing as Iesus or his name Iesus which comes short of his name Christ in all these respects And let this for ever silence the s●●●stitious bowers at the name of Iesus who engrosse all reverence and honour to the name of Iesus alone preferring it above all other Titles of our Saviour yea before his stile of Christ of Saviour which is the same with Iesus and doth more really and fully expresse his office of a Saviour it being the very title of that office in the Scripture than his name Iesus doth But to returne againe to your Sonnes absurdities Page 34 he affirmes That Angels and Saints in heaven doe bow at the name of Iesus A confident assertion of a Metaphysicall Divine who in my hearing preached twice or thrice so learnedly of Angels the chiefe subject of his elevated metaphysicall contemplations in St. Maries in Oxford that he preached most of his Auditours out of the Church But admit Mr. Widdowes out of his intimate● acquaintance with the Angels knowes this for certaine which neither he nor any other man can ever prove that Angels and Saints in heaven doe bow their knees at every naming of Iesus yet how can he prove his second position page 34 That Divells and Reprobates bow at this name as stubborne prisoners I hope hee was never as yet the Divels Chaplaine though he hath oft disputed and combated with him in his study hand to hand that hee so knowingly so confidently avers that Divells and Reprobates bow at the name of Iesus in hell VVhich bowing as himselfe records being a duty of the Text in time of divine service only disproves this idle dreame of his For who ever heard who ever read divine service in hell as Chaplaine to the Divell If then there be no divine service heard or read in hell as I beleeve there will be none till Mr. Widdowes chaunts it then questionlesse there is no bowing at the name of Iesus there a duty a ceremony in time of divine service onely as this Authour writes who can never prove that Divells bow at the

large Tom 1 Prolegomenon 24. De Dignit et Majest Evang p. 387 388 writes thus That certaine Popes of Rome and among the rest Pope Iohn the 22. who granted an Indulgence for 200 dayes to all who should either bow their knees or incline their heads or knocke their breasts at the name of Iesus have taught that men are to bow their heads or knees at the naming of Iesus to represent the great humiliation and ex●●inition of Christ and that a certaine Monke was cuffed by the Divell for omitting this bowing c. And Operum Tom 3 Tract 37. Vccatum est nomen ejus Iesus p 335 he records That the name of Iesus is worthy all worship genuflection and adoration in which name Paul would have every knee to bow both of things in heaven and things in earth and things under the earth For 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 writing or picture it selfe but for the signification of it as the Crosse and Image of Christ are deservedly adored with the worship of Latria for the type and mystery represented in them c. The same Doctrine we shall finde in Comelius a Lapide a Iesuite in his Commentary on Phil. 2. 9 10. and in Carolus Stengelius De SS Nomine Iesu cap 23. where he quotes this text of Phil. 2. 9 10. and the Decree of Pope Gregory the 10. informing Protestants ibid p 125 126. that Papists honor not the Letters syllables or sound of the name Iesus but the thing contained and signified together with the sound and syllables But some saith he may say Why doe we bow at the name of Iesus rather than at the name of Christ I answer because Christ is not a proper name but a declaration of Christs kingdome and power But Iesus is a proper name which he hath bought with his great paine and hath received as a reward of his labour For although this name were imposed on him in his very Circumcision and promised to him in his conception yet both these were done because he ought to doe that in his time which the name doth signiie to wit to save his people Paul therefore affirmes that this name was given to him because he actually performed this with his great paine Phil 2. He humbled himselfe therefore God hath highly exalt●d him and given him a name above every name that in the name of Iesus every knee should 〈◊〉 c. Therefore this most honourable name is given because he merited it The name it selfe is thus honoured because bee hath merited it As oft therefore as we Catholickes honour the name of Iesus by bowing the knee so oft we give unto him due and deserved honour which he hath merited with a great price so oft wee doe that we might and are bound to doe not onely 〈◊〉 of cong●●ity for the greatnesse of the benefit conferred upon us but also out of debt by reason of the will and precept of the eternall Father who hath therefore given this name unto his Sonne that in this name every knee should ●ow that all should worship this name and in worshipping should confesse that Iesus is in the glory of his Father But as oft as the heretiques who utter and heare this name without any reverence because they have not the holy Ghost doe not worship this name as oft as they refuse to bow and worship as oft as they decide others who worship and bow the knee unto it so oft they violate the precept and will of God the Father so oft they doe injury to God the Some and deny him his due honour so oft they contradict the Apostle so oft they scandalize or rather decide the Church of God Finally so oft they d●e acceptable service to the Divell who hath in an especiall manner taught them this and by them doth 〈◊〉 this impiety unto others This 〈◊〉 much more to this purpose doth this Benedictine Fr●er Stengeli●s write which I thought good in part to transcribe because its verbati●● the same with Mr. Widdowes and other late Protestants writings and Sermons to this purpose betweene whom and these there is now no difference at all in this point of ●●●ing 〈◊〉 the ●●●ing of Iesus for ought that I can finde and so they are both accorded Finally ●●●sseby Richardus Hampole his Booke De 〈◊〉 nominis Iesu with ●●●dry other Popish Authours who have written largely of this subject and found out many absurd ridiculous cabalisticall conceits and mysteries in the very letters of the name Iesus to draw more reverence and bowing to it The Popes the Church and Priests of Rome to advance this Ceremony the more have inserted this notable prayer for the bowers at the name of Iesus into the Masse of the name Iesus for which very name they have a particular Masse and Psalter as they have a Feast God who hast made the most glorious name of Iesus Christ thy onely Sonne amiable with the chiefe affection of sweetnesse to thy faithfull ones and dreadfull and terrible to evill spirits mercifully grant that all those who devoutly worship this name of Iesus on earth may receive the sweetnesse of its holy consolation in this present world and in the world to come may obtaine the joy of endlesse exultation and blisse in heaven by the same our Lord Iesus Christ thy Sonne The benefit of which Masse-prayer our moderne Advocates for bowing at the name of Iesus with all their zealous Proselites may doe well to claime This is the onely true gennine Pedegree and progresse of this much pressed Duty and admired Ceremony of bowing at the name of Iesus that I in my poore reading can finde in all antiquity If better graver or more learned Heraulds can derive its Parentage higher as some have vainly endeavoured to deduce it from the Fathers and the constantpractise of the Primitive Church when as I am confident upon good inquiry that there is no one Father no ancient Writer extant to prove or warrant what they write as the examination of their alledged testimonies will at first discover I shall be willing to be corrected and instructed by them But if they must needes concurre with mee in this its Popish Discent which I have here set downe as I presume they must since Popish Priests and Iesuites who have beene most inquisitive in discovering its originall have raised it no higher than the Popes I have recited let them now at last for very shame unlesse they intend to turne professed Iesuites and open Champions for the Romish whore contend no more for such a Duty such a Ceremony which had no other Father but the forenamed Popes no other Mother Nurse or Midwife but the Antichristiā Church of Rome with whose Popish Ceremonies Reliques Altars Images Crucifixes Genuflections