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
A76258	Certamen religiosum or, a conference between His late Majestie Charles King of England, and Henry late Marquess and Earl of Worcester, concerning religion; at His Majesties being at Raglan Castle, 1646. Wherein the maine differences (now in controversie) between the Papists and the Protestants is no lesse briefly then accuratly discusss'd and bandied. Now published for the worlds satisfaction of His Majesties constant affection to the Protestant religion. By Tho: Baylie Doctor in Divinity and Sub-Deane of Wels.	Bayly, Thomas, d. 1657?; Charles I, King of England, 1600-1649.; Worcester, Henry Somerset, Marquis of, 1577-1646.	1649 (1649)	Wing B1506; Thomason E1355_1; ESTC R209153	85,962	251

as I can When the Romane Monarch stretch'd forth his arms from East to West he might make the Bishops of Roms oecumenacy as large as was his Empire and all the Churches in the world were bound to follow her Lawes and decretalls because God hath made such Emperours nursing Fathers of his Church as it was prophesied by the Divine Esay alwayes provided that the child be not pourtractured greater then the Nurse as hath been observed by the pride of your Bishops of Rome but when the several Kingdoms of Christendom shook off the Roman Yoke I see no reason why the Bishop of Rom should expect obedience from the Clergie of other Contreies any more then the Arch-Bishop of Canterbury should expect obedience from the Clergie of other Kingdoms And for your deriving your Authority from Saint Peter I have no reason why we may not as well derive our Authority from Simon Zelotes or Joseph of Arimathea or from Philip of whose planting the Gospel we have as good warrant as you have for Saint Peter his planting the Gospel in Rome But my Lord I must tell you that there are other Objections to be made against your Church which more condemns her if these were answered Marq. May it please Your Majestie to give me leave to speak a word or two to what I have said and then I shall humbly beg Your further Objections as to that of the Christian Kingdomes shaking of the Roman Yoake and falling to pieces which was so prophesied it should yet the Church should not do so because it is said it shall remaine in unitie and for Your Majesties Objection concerning Simon Zelotes Joseph of Arimathea c. It is answered that there were two conversions the first of the Brittains the second of the Saxons we onely require this Justice from you as you are English not Welch-men for the Church of England involves all the Brittains within her Communion for the Brittains have not now any distinct Church from the Church of England Now if Your Majestie please I expect your further Objections King My Lord I have not done with you yet though particular Churches may fall away in their severall respects of obedience to one supreme Authority yet it followes not that the Church should be thereby divided for as long as they agree in the unity of the same spirit and the bond of peace the Church is still at unitie as so many sheaves of corne are not unbound because they are severed Many sheaves may be long to one field to one man and may be carried to one barne and be servient to the same table Unity may consist in this as wel as in being hudled up together in a ricke with one cocke-sheave above the rest I have a hundred pieces in my pocket I find them something heavie I divide the sum halfe in one pocket and halfe in an other and subdivide them afterwards in two severall lesser pockets The moneys is divided but the sum is not broke the hundred pounds is as whole as when it was together because it belongs to the same man and is in the same possession so though we divide our selves from Rome if neither of us divide our selves from Christ we agree in him who is the Center of all unitie though we differ in matter of depending upon one another But my Lord of Worcester we are got into such a large field of discourse that the greatest Schollers of them all can sooner shew us the way in then out of it therefore before we go too far let us retire lest we lose our selves and therefore I pray my Lord satisfie me in these particulars Why do you leave out the second Commandment and cut another in too why do you with-hould the Cup from the Laytie why have you seven Sacraments when Christ instituted but two why do you abuse the World with such a fable as Purgatory and make ignorant fooles believe you can fish soules from thence with silver hookes why do you pray to Saints and worship Images Those are the offences which are given by your Church of Rome unto the Church of Christ of these things I would be satisfied Marq. Sir Although the Church be undefiled yet she may not be spotless to several apprehensions for the Church is compared to the Moon that is full of spots but they are but spots of our fancying though the Church be never so cumly yet she is described unto us to have black eye-browes which may to some be as great an occasion of dislike as they are to others foyles which set her off more lovely We must not make our fancies judgements of condemnation to her with whom Christ so much was ravished For Your Majesties Objections and first as to that of leaving out the second Commandment and cutting another in two I beseech Your Majesties who called them Commandments who told you they were ten who told you which were first and second c. The Scripture onely called them words those words but these and these words were never divided in the Scriptures into ten Commandments but two Tables The Church did all this and might as well have named them twenty as ten Commandments that which Your Majestie calls the second Commandment is but the explanation of the first and is not razed out of the Bible but for brevitie sake in the mannualls it is left out as the rest of the Commandment is left out concerning the Sabbath and others wherefore the same Church which gave them their Name their Number and their Distinction may in their breviats leave out what she deems to be but exposition and deliver what she thinks for substance without any such heavie charge as being blottable out of the book of life for deminishing the word of God For withholding the Cup from the Laytie where did Christ either give or command to be given either the bread or the wine to any such drink you all of this but they were all Apostles to whom he said so There were neither lay men or women there If the Church allowed them afterwards to receive it either in one or both kinds they ought to be satisfied therewith accordingly but not question the Churches her Actions She that could alter the Sabbath into the Lords day and change the dipping of the baptised over head and eares in water to a little sprinkling upon the face by reason of some immergencies inconveniencies occasioned by the difference of Seasons and Countryes may upon the like occasion accordingly dispose of the manner of her Administration of her Sacraments Neither was this done without great reason the world had not wine in all her Countries but it had bread Wherefore it was thought for uniformity sake that they might not be unlike to one another but all receive alike that they should onely receive the bread which was to be had in every place and not the Cup in regard that wine was not every where to be had I wonder that any body

the Epistle of Saint James and Saint Jude and the Revelation The Calvinists and the Church of England no such matter they allow them And I believe that these are fundamentalls If they cannot agree upon their Principalls how shall they agree upon the deductions thence If these be not fundamentall points how comes Protestants to sight against Protestants for the Protestants Religion The disagreement is not so amongst the Romane Catholicks for all points of the Romane Religion that have been defined by the Church in a generall Councell are agreed upon exactly by all nations tongues and people ubicunque terrarum but in those points which are not determined by the Church the Church leaves every man to abound in his own sense and therefore all the heat that is either between the Thomists and the Scolists the Dominicans and the Jesuits either concerning the Conception of our blessed Lady or the concurrence of Grace and free-will c. being points wherein the Church hath not interposed her decrees is no more prejudicall or objectionall against the Church of RomesVnitie then the disputations in the Schooles of our Vniversities are prejudiciall to the 39. Articles of the Church of England But in each severall protestant Dominion there are certain severall Articles of belief belonging to severall protestant Dominions in which severall agreements not any one agrees with any of all the rest neither is there any possibility they should being there is no means acknowledged nor power ordained whereby they should be gathered together in one councell whereby they might be of one heart and of one soul neither is there this Vnitie in any one particular Dominion as is in the Dominion of the Roman Church for they are all in pieces amongst themselves even in their own severall Dominions practising disobedience to their Superiours they teach it to their Inferiours The greatest Vnitie the Protestants have is not in believing but in not believing in knowing rather what they are against then what they are for not so much in knowing what they would have as in knowing what they would not have But let these negative Religions take heed they meet not with a negative Salvation Neither can the Conversion of Nations be attributed to any other Church then to the Roman which is another mark of the true Church according to the prophesies of Esay cap. 49. 23. Kings shall be thy nursing fathers and Queens thy nursing mothers And Esay 60. 16. Thou shalt suck the milk of the Gentiles and the breasts of Kings shall minister into thee And Esay 60. 10. And thy Gates shall be continually open that men may bring to thee the riches of the Gentiles and that their Kings may be brought And the Iles shall do thee service And the Prophet David I will give thee the heathen for thine inheritance and the uttermosts parts of the earth for thy possession c. Now no Protestant Church ever converted any one Nation Kingdome or People Many protestant people have fallen away from the Church of Rome but this cannot be called conversion but rather perversion for the Romane Church may justly say of such these have not converted Nations from paganisme to Christianity which is the mark of the true Church These are they which went forth from us 1 Joh. 2. 19. Certaine that went forth from us Act. 15. 14. These are certain men who rise out of our selves speaking perverse things Act. 20. 30. These were they who separated themselves Jude 19. which are markes of false and hereticall Churches But the Romane Church I find stretching forth her armes from East to West receiving and imbracing all within her Communion For the first three hundred years the Church grew down-ward like a strong building whose foundations are first laid in the earth whose stones are knit together in Vnity by the morter that was tempered with the bloud of her ten Persecutions Afterwards this building hasting upwards Constantine the great Emperour submitting his neck unto the yoke of Christ subdued all Christian Churches to Pope Sylvester then Pope of Rome from which time to these our dayes the Pope and his Clergie hath possessed the outward and visible Church as is confessed by Napier a learned Protestant in his treatise upon the Revelation pag. 145. and all along hath added Kingdoms upon Kingdoms to her Communion untill she had incorporated into her self not onely Europe but Asia Africa and America as Simon Lythus a Protestant writer affirmeth viz. The Jesuits have filled Asia Africa and America with their idols as he cals them for the late Conversions of the East and West-Indies by the Romans if you read Joan. Petrus Maffeus Hist Indicarum Jos Acosta de natur novi orbis You shall find that no Church in the world hath ever spread so farre and wide as the Church of Rome Wherefore I hope in this respect also I may safely conclude that the Church of Rome most justly deserves to be called the Catholick Church Neither is it a vainer thing to say that the Pope of Rome cannot be head of the Church because Christ himself is head thereof then it is for a man to say that the King of England cannot be King of England because God is King of all the earth Psal 46. 8. As if the King could not be Gods Vice-gerent and the peoples visible God so the Pope Christs Vicar or Deputy the Churches visible head And let Kings beware how they give way to such Arguments as these least at the last such inferences be made upon themselves As strange an inference is that how that the Church was not built upon Peter because it was built upon his Confession as if it might not be built caussually upon the one and formally upon the other as if both these could not stand together as if the Confession of Peters Faith might not be the cause why Christ built his Church upon his Person as if Christ did not as well personally tell him Tu es Petrus as significantly super hanc Petram id est super istam Confessionem aedificabo Ecclesiam No less invallied is that Objection of Protestants against the oecunomacie of the Bishop of Rome viz. that saying of Greg. sometimes Bishop of that sea viz. He that intituled himself universall Bishop exalted himself like Lucifer above his brethren and was a forerunner of Antichrist as if there were no more meanings in the word Vniversalitie then one as if there were not a Metaphoricall as well as a Literall and Grammaticall Sense as if Saint Gregory might not censure this title of Vniversalitie in the Grammaticall and exclusive meaning which being so taken would have excluded all other Bishops from their Offices Essences and Proprieties which they held under Christ thereby depriving them of the Key of orders and yet still keep the Superioritie viz. of one Bishop over another and himself over all in a Metaphoricall and transferent sense thereby still keeping the Key of Jurisdiction in his own hands