Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	head_n	king_n	supreme_a	4,443	5	9.1068	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68103	Ladensium autokatakrisis, the Canterburians self-conviction Or an evident demonstration of the avowed Arminianisme, poperie, and tyrannie of that faction, by their owne confessions. With a post-script to the personate Iesuite Lysimachus Nicanor, a prime Canterburian.	Baillie, Robert, 1599-1662.	1640 (1640)	STC 1206; ESTC S100522	193,793	182

to their owne ambition and greed that Soveraignitie being advanced to an numerasurable hight may be a statelier horse for them to ride upon in their glorious trivmphings above all that is called God For otherwise yee may see how farre they depresse all Soveraignes when they are layed in the ballance with them selves they tell us that the King can bee no more the head of the church then the boy that rubs their horse heeles (ſ) Smart Sermon pag. 1. M. CouZins uttered these trayterous speaches in an open and affirmative manner that the Kings highnes is no more supreame head of the church of England then the boy that rubbs his horse heeles and this as we are credibly informed hath beene proved against him by the oathes of two sufficient witnesses 2. That the heart whence the native life vigour of the Ecclesiastick Lawes doeth flow is alone the Bishops and not the King (t) Chounaei collect supra cap. ult A 3. That Kings and Emperours ought to reverence yea to adore Bishops and to pay them tributes (w) Montagsupra cap. 3. O. 4. That every Bishop is a Prince and a Monarch as farre in dignitie above the greatest secular Prince as the soul above the body or God above man (x) Montag supra cap. tertio z FINIS Revised according to the ordinance of the generall Assembly by Mr. A. Ihonston Clerk thereto Edinb 1. of Aprile 1640. A Post-script for the personate Iesuite Lysimachus Nicanor GOod Father Lies-maker It is the common stratageme of the Canterburiās to slander all their opposites with Iesuitisme you doe no new thing to paralell the Scotish Covenanters with Jesuites it is the old and oft rechanted song of your fellows to put Jesuites and Puritanes which name all must be content to beare who will not under your conduct be led back to Rome in one categorie to make them but two singulars under one spece both most furious rebels and by open prof●ssion most seditious traitours yet with this difference that the one because more opposite to you must partake more of the nature of the spece The Puritane as ye must have leave in this season of your Kingdome to play the nomenclat●rs is growne so big a traitour that scarce any roome is left for the Iesuite to stand beside him Not long agoe it was the equitie of your brother Montagu to grant the Iesuite the favour to march with the Puritane under the same colours in the same ranke as devils equally furious unhappily borne and fostered to keepe Rome and England asunder Supra chap 7. A. A. But now it is the wisedome of your grand-father Laud to marshall them much better the Puritane must be farre advanced the Iesuite must stand at his back that so all stroakes all darts may light in the bodie of the one while the other escapeth without any wound so much as of a word In the very face of that honourable court of the Star-chamber his Grace dare be bold to avow his advice to the King to goe with the Puritanes beyond nose-slitting cheek-burning fining above their worth perpetuall prisoni●g But for the Iesuites his moderation his Christian patience must be proclaimed to the world hee must glorie before the King that hee counts it unbeseeming his Grace to serve them with so much as course ●●guage let be to intēd their persecutiō in the least measure Chap. L.M. N. For hatred to the Puritanes the Canterburians are content to turne Jesuites Yee must therefore Master Lies maker bee content to want the honour of the invention of this parallell for the strategeme is old and now become triviall onely in this the rare quicknesse of your wit is to be applauded and the glory of some new invention here is not to be denyed to the singular dexteritie of your engine Yee are the first of the Canterburiane I know who for the hatred of their party was content avowedly to enter the Iesuites order and put on their habite that from under the maske of their broad hatt might bee spewed out on the face of the Covenanters such a spet of pestiferous venome as none would suspect could flow from any other fountaine then the heart of a very Iesuite Surely ye act the Iesuites part so well tha● it seemeth ye have much more of him then his hatt and habit By too curio●s imitation of his behaviour ye are so habituate in his nature that ye are not like in haste though ye would to lay it aside In this your pamphlet yee ●ent so much impudencie so many lies and slanders so much spight crueltie so high and disdainefull pride so salt and bitter scoffings mockings raisings and which is worst of all so profane and blasphemous abuse of holy Scripture for yee make it alway the channell where through your wicked humours must runne for the overwhelming of your enemies In these Iesuiticke arts yee prove so excelent that in the very first ye are of your noviciat yee may put in for promotions per saltum Sundrie Provincials have not all their dayes shewed such cunning as you already if yee make a proportionall progresse a few yeares may make you generall of the order if so be your minde can serve you to change your nation the third time And as ye have turned from Scottish to English from English to Irish yee can be content to sweare your selfe full Spaniard at least a devoute Servant to Philip the fourth The deciphering of the name Lisimachus Nicanor for advancement of his Catholick Monarchie though never so much to the prejudice of your old Master K. Charles and all Christendome beside Your name demonstrates your vanitie and pride qualities familiar to your order Yee must be no lesse then the c●●der of the plea and that by a victorie Truely ye come in good time to the Canterburian troupes no Christian can be so welcome to them as you if a Lysimachus will convoy them break the battell of the poore Covenanters without stroake or if some stroakes must be distribute yet it Nicanor be on their side it is the top of their desires But things are not alwayes correspondent to their names Etymologies are sometimes antiphrastick who before the fight must needs stamp their ensignes with stiles of victorie and triumph are compelled sometimes to see their too precipitat joy and gloriation end in disgracefull displeasure Or is this onely your vanitie in hiding of your name to proclaime it in Lysimachus to tell us you are D. Leslie in Nicanor that yee are B. of D●nn and Conor though this had not beene put in the Frontispiece of your booke yet any who had perused your former schenick writs that comedie of your seven Sages that tragick harrang to your sillie priests which for the glorie of your name behoved to walk over-sea in a Latine gown might easily have guessed at your stile and humour in this your last writ Your professed abode over Sea your impotencie even

become intolerable but the Prince setled in the full strength of his authoritie which for a time the cloud of these grassehoppers did eclipse in the hearts of his people The third point wherein ye joyne us with the Iesuites is our denying to the King the government of the Church In this ye doe us wrong as in all the rest for we reiect the Popish doctrine here They make Princes meer sheep they command them to follow the Pope their pastor where ever he leads were it to the bottome of Hell without asking so much as Domine quid facis but we esteeme it to be a chiefe part of the Magistrates office to command all Church-men to doe their dutie and when they will not be perswaded with cleare reasons to compell them by force to reforms the corruptions in the worship of God But ye skift out here much further to an extravagance wherein ye have no approved divine to be your patron Yee teach that all Soveraignes are the true heads of the Churches in their Dominions Such styles the Bishops of England since the beginning of Queene EliZabeths reigne have ever denyed to their Princes with their owne contentment Ye will have not only the Magistrate to command that which is right in the service of God as Austine and wee doe gladly grant but also ye make it his right were he a professed heretick or Pagan to give what lawes he will to the Church without her consent or so much as advice Ye give to the Prince much more then the Iesuites will grant to the Pope to doe in the Church even without a Counsell what he thinkes meetest and if it be his pleasure to call a Counsell ye make it his only right to call either of the laitie or the Cleargie whom he will to be members thereof and when these members are conveened ye give to the Prince alone the power of judging and deciding and to all others but of meere advice Except so farre as the Prince is pleased to communicate to so many of them as he thinkes meete his owne decisive voice In such a Counsell or without it ye make it the Princes right to destroy at his pleasure all Church-Canons Church-judicatories and formes of divine worship which by Lawes and long customes have been established and to impose new Confessions of Faith new Ecclesiasticke judicatories new Bookes of Canons Leiturgie Ordination Homilies Psalmes by meere authoritie All this by your perswasion yee moved our Prince to assay but upon better information his royall justice is now pleased to reiect all such your designes for his Majestie hath given to us assurance not only at his Campe but by his Commissioner in our last Assemblie and we hope also that at once this assurance shall be confirmed in Parliament that no ecclesiastick novation shal over be required by his Maj but that wherto a free generall Assemblie shall give their full assent In this point therefore betwixt us and our Prince there is no discrepance neither here had wee ever any difference with any reformed Divine 4. Paralell About convocation of Synods we have no questiō with the king Your fourth challenge that we deny to the King power to convocate Assemblies yet know the contrarie that we give to all Christian Soveraignes so much interesse in the affaires of the Church as to convocate Assemblies where and whensoever they please But we grant that we are no wayes of your minde in this point that the Church may never lawfully meere in any case though Heresie and Schisme were eating up her life and drinking her heart bloud without the call of the Magistrate that no Church meeting at all is lawfull no not for prayer or Sacraments without the Magistrates permission That all Churches must lye under an interdict and no publick meeting in them must bee till the Magistrates licence bee first obtained Is all opposition to you in these things Iesuitisme what ever difference we have here with you yet with our Prince in this point we are fully agreed Your gratious Brethren and Fathers when we had beene in possession continually after the reformation for common of two generall Assemblies yearlie by their wicked dealing spoiled us of all that Libertie so that for 38 Yeares space wee had no generall Assemblie to count of but two both which were thrust upon us against our heart for the advancement alone of their evill purposes Yet now thankes be to God our Prince being wel informed of the mischivous wrong your partie did to us in this matter hath granted our reasonable desires if so be the like of you make not this grant fruitlesse unto us as ye truely intend The old act of Parliament for yearlie generall Assemblies and ofter pro re nata is acknowledged by the Kings Commissioner to be very reasonable and with his consent hath past the articles of our late Parliament so that our Prince now is very well content that from the generall Assemblie the highest Ecclesiastick Court being so frequently to bee keept should come no appeale at all to him Your fift and sixt parallell are cast together The 5. 6. Paralell We have no question with our Prince about his presidencie and supremacie in counsels the Kings Presidencie in generall Assemblies Supremacie in Ecclesiastick affaires yee handle these so confusedlie with so many wicked scoffings and scurrilous abusing of scripture that your meaning can scarce be understood Wee are so fa●re from denying to the Prince the place of royall presidencie and moderation in our Assemblies as Constantine used it at N●o● and King Iames oft in Scotland that it is one of the things our hearts m●st desire to see King Charles possessing in his owne person that priviledge His royall S●premacie we willingly yeel● 〈◊〉 so farre as the fundamentall Lawes of our C●urch and Kingdome extend it yea we make no question that in that sense Bilson and the old Bishops of England understood it But your late Commentarie of the K●ngs Supremacie whereby ye ascrive to every Soveraigne much more then any Iesuite ever gave to the Pope wee doe reject it with the Kings good leave as before was said Your repeated cavills at our Elders Sessions Presbyteries and Assemblies is not worth the answering The frame of our Discipline established by the Lawes of our Church and State in Holland France practized peaceably in the happiest times of our Church and in daily use since the first reformation without any quarrell is now ratified by our Prince 7. Paralel We are much for ther then our opposites from the doctrine of the churches infallibilitie So your mouth should bee stopped and your tongue silent what ever boyling be in your breast In your seventh parallell ye lay upon the Iesuites and our back that which is your owne burden ye might have knowne that the Iesuites ascrive to no Counsell any infallibilitie without many distinctions And as for us none is ignorant that we beleeve all meetings of men since