Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	britain_n	king_n	time_n	2,098	5	3.6726	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16161	The Protestants evidence taken out of good records; shewing that for fifteene hundred yeares next after Christ, divers worthy guides of Gods Church, have in sundry weightie poynts of religion, taught as the Church of England now doth: distributed into severall centuries, and opened, by Simon Birckbek ...	Birckbek, Simon, 1584-1656.	1635 (1635)	STC 3083; ESTC S102067	458,065	496

Disciples and followers of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them wee love worthily Now when they say that they cannot worship any other our learned and divine Antiquarie Doctour Vsher observeth that the Latine Edition of theirs which was wont to be publikely read in these Churches of the West expresseth their meaning in this manner Wee Christians can never leave Christ who did vouchsafe to suffer so great things for our Sinnes nor impart the supplication of Prayer unto any other PAP Irenaeus termeth the blessed Virgin the Advocate of Eve PRO. Indeed Bellarmine cryeth up this place with a quid clarius what can be said more plainely and Fevardentius answerable to his name falls not upon Gallasius about this place Now Irenaeus his meaning as elswhere he expresseth himselfe is this and no more that as by Eva Sinne came into the World and by Sinne death so by the Virgins meanes life and salvation instrumentally in that she was that chosen vessell of the Holy Ghost to beare him in her wombe who by taking flesh of her redeemed us from the curse of death And thus she was the Advocate or Comforter of Evah and her children by bearing Christ and not because she was invocated as a mediatour after her death by Evahs children Of Faith and Merit Irenaeus as Chemnitius observeth though he speake not expressely of Sola Fides yet he useth termes equivalent to that exclusive particle saying that there is no way to be saved from the sting of that old Serpent the Devill but by beleeving in Christ. The Fathers of this Age the most of them alleaged if not all wrote in Greeke and could not understand Merit And Polycarp the Martyr in his Prayer above mentioned useth the terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for to deserve but for to attaine procure or find favour I thanke thee O Father saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou hast graciouslie vouchsafed this day and this houre to allot me a portion among the number of Martyrs Now surely had the doctrine of Merit beene Catholike in his dayes he would doubtlesse being now in extremis and upon his fiery tryall have recommended himselfe to God by the Prayers and Merits of Saints but he neither pleades his owne nor others Merits none but Chaists In this Age Polycrates Bishop of Ephesu● and other Easte●ne Bishops in Asia withstood the Pope about keeping the Feast of Easter they prooved their custome to be received from Saint Iohn and that it was practised and continued by Polycarp the Martyr and others This did so vex Pope Victor as that he excommunicated the Churches of Asia neither did he revoke his censure for ought that Bellarmine can find and yet Irenaeus a godly Bishop of Lyons in France sharply rebuked the Pope for troubling the peace of the Church yea P●lycrates stood at defiance with the Pope and contemned his threates to wit excommunications PA. This was no great difference PRO. If it were a matter of small weight why then would the Pope excommunicate so many famous Churches for dissenting from him therein Besides Bellarmine saith that the Pope conceived that this difference might breede heresie belike then he thought it a matter of consequence Howsoever by this oposition to the See of Rome we may observe that had those ancient Churches of Asia acknowledged the Popes Supremacie they would not have thus opposed his Constitutions nor sleighted his Censures In this Age also I find that when Lucius a Christian Prince in this our Britaine sent to Pope Elentherius to receive some Lawes thence the Bishop returned him this Answer as appeares by a Letter or Epistle usually inserted amongst the Lawes of Saint Edward the Confess●ur There are already within your owne Kingdome the Old and New Testament out of which by the Councell of your Kingdome you may take a Law to Governe your people for you are the Vicar of Christ within your own kingdom Whence we may observe that howsoever the Papists now adayes labour to prove the Popes Supremacie by his giving of Lawes and inflicting his Censures on others yet in these ancient times even by the Popes owne acknowledgement the King was held to be Supreame Governour within his owne Kingdome PA. Belike then Britaine was now Converted to the Faith PRO. It was converted before this time for in the Raigne of this Lucius lived those two learned British Divines Elvanus of Glastenbury and Medvinus of Wells and these two were sent by King Lucius to the Bishop of Rome to desire a supply of Preachers to assist the Britaines and with them returned Faganus and Damianus and these jointly with the Britaines preached the Gospell and Baptised amongst the Britaines whereby many were daily drawne to the Fa●th of Christ and the Temples of the heathenish Priests their Flamines and Archflamines as they termed them were converted into so many Bishops and Archbishops Sees as the Monke of Chester Ranulphus Higden reports Neither yet is this to be called a conversion of our Iland but rather a new supply of Preachers● for Iohn Capgrave a Domynick● Frier one whom Parsons commends for a Learned man reports that Elvanus the Britaine had dispersed thorow the wilde fields of Britaine those seeds of the Gospel that Ioseph of Arimathea had formerly sowne and that the Pope made Elvanus Bishop in Britaine and Medvinus a Doctour to preach the Faith of Christ throughout the whole Iland which sheweth that when they were sent Ambassadours to to Ele●therius Bishop of Rome they were then no novices but learned and practised Divines as one of their owne Historians calleth them THE THIRD CENTVRIE From the yeare of Grace 200. to 300. PAPIST WHom name you in this Age PROTESTANT In this Age there flourished Tertullian Origen and Saint Cyprian now also lived Minutius Felix a famous Lawyer in Rome Arnobius and his eloquent Scholler Lactantius Tertullian was a man of a quicke and pregnant wit hee wrote learned and strong Apologies in the behalfe of Christians Cyprian read daily some part of his writings and so reverenced him that hee used to say to his Secretary Da magistrum helpe me to my Tutour reach me my master meaning Tertullian afterwards through spight of the Roman Clergie hee revolted to the Montanists and was taken up with their idle Prophecies and Revelations Origen was in this his age a mirrour of piety and of learning of all sorts both divine and humane he conferred the Hebrew text with the Greeke translations not onely of the Septuagints but also the translations of Aquila Theodosion and Symmachus hee found out other editions also which hee set forth and called them Octupla or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because every page contayned eight columnes or severall translations such as were then in estimation hee was of so happy a memory that hee had the Bible without booke and

joyne in the worthy participation of Christs body and bloud Omnes all the people as well as the Priests Isidore saith These be th● Sacraments to wit Baptisme and Chrysme and the body and bloud of Christ. Now with Baptisme he joynes Chrysme because their manner was to annoint those who were baptized Of the Eucharist Isidore saith Bread because it strengtheneth the body is therefore called Christs body and wine because it worketh bloud in the flesh it hath therefore relation to the bloud of Christ but these two being sanctified by the Holy Ghost are changed into a Sacrament of the body and bloud of Christ. He saith Christ called bread his body to wit Sacramentally a signe a Sacrament of his body and not Substantially he saith Bread is changed into a Sacrament of Christs body which notes a Sacramentall Conversion and not Substantiall he saith Bread strengthens mans body bread Substantially and not Accidentallie so that it is not the roundnesse or figure of bread that strengthens mans body nor the colour of wine that is turned into bloud Hesychius saith We eate this food by receiving the memorie of his Passion not of his Glory but of his Passion the same Author saith Our mysterie is both bread and fl●sh to wit bread in substance and indeed and Christs body not in substance but in a mystery Of Images and Prayer to Saints Gregorie allowed onely an Historicall use of Images otherwise he speakes positively that The worshipping of Images is by all meanes to bee avoided and though hee misliked the breaking of them yet he commended those that forbad the adoration of them yea he commands the people to Kneele and bow downe to the omnipotent Trinitie onely and therefore not too or before an Image And Cassander saith that Gregorie therein declared the judgement of the Romane Church to wit that Images are kept not to be adored and worshipped but that the ignorant by beholding those Pictures might as by written records be put in mind of what hath beene formerly done and be thereupon stirred up to Pietie Concerning Prayer as wee finde in Gregorie very rarely any prayer to Saints so unto the Virgine Mary not any one Which we may conceive he would not have omitted if he had believed as divers Papists maintaine That she is a Savioresse a Mediatresse That as Assuerus offered halfe of his kingdome to Queene Esther so Christ reserving the kingdome of Iustice to himselfe hath granted the other moitie the kingdome of mercie to his mother PA. Was not Invocation of Saints used in the Church-service in Saint Gregories dayes PRO. Be it so that some such devotions were used in his time yet in the ancient Missals there is no such forme to be found In them indeed the Saints names in their Anniversarie solemnities and Holydayes were remembred and put into their Memento but they were not praied unto men praied only to God that he would give them grace to follow their examples and make them partakers of that happinesse which those blessed ones already enjoyed and at that time when this alteration began and that the Gregorian forme tooke place the Invocation was not brought into the Liturgie and publike prayers of the Church in Direct forme but men prayed still unto God onely though desiring him the rather to respect them for that not onely their brethren on earth but they also that are in heaven cease not to pray for them neither is there any other forme of prayer found in the missall but in the Sequences and Litanies onely saith Learned Doctor Field Gregorie indeeed added some things to the Canon the Alle-lujah the Kyrie Ele●son Lord have mercie upon us the Orizon Di●sque nostros in pace disponas Give peace in our times O Lord together with other Collects But I doe not find either in Cassander or Pamelius their Liturgies that Gregorie brought in any direct forme of Prayer to Saints Afterward● Nocherus the Abbot who lived about the yea●e eight hundred and fifty composed the Sequences and so when the ancient Missalls were abandoned it is no marvaile if Invocation of Saints stept up in their place Lastly the forme and manner of Saintly Invocation used about the yeare 600 in Saint Gregories dayes differeth extreamely from that which was used by Papals in later times as may appeare by these instances following The Hymne of Thomas Becket runnes thus in the Salisbury Primer Tu per Thomae sanguinem Quem pro te impendit Fac nos Christe scandere Quò Thomas ascendit By the bloud of Thomas Which for thee he did spend Make us thither O Christ to climbe Whither Thomas did ascend To the blessed Virgin they pray Maria mater gratiae Mater misericordiae Tu nos ab hoste protege Et horâ mortis suscipe Mary mother of heavens grace Mother where mercie hath chiefe place From cruel Foe our soules defend And them receive when life shall end The Crosse is likewise devoutly saluted in this manner O Crux ave spes unica Hoc passionis tempore Auge pijs justitiam Reisque dona veniam All Haile O Crosse our onely hope In this time of the passion Encrease thou justice to the godly And give to sinners pardon Of Faith and Merits Hesychius saith The grace of God is given onely of mercie and favour and is embraced and received by onely Faith Gregorie held not justification by inherent righteousnesse for speaking even of the second justification hee teacheth that we are justified before God freely by grace Our just advocate saith he will in judgement defend us for just if so bee wee know and accuse our selves to bee unrighteous and unjust He confesseth That all our righteousnesse is manifestly proved to be unrighteousnesse if once it bee strictly examined according to justice Hee accounts a mans best actions imperfect and unable to abide the Iudges triall unlesse hee weigh them by the scale of his mercie Isidore saith it was noted a propertie in the Catherists or ancient Puritans to glorie of their merits Gregorie held not Merit of Condignitie but appealed to the court of M●cie saying I grow on to eternall life not by the merit of my works but by the pardon of my sinnes presuming to obtaine that by the onely mercie of God which I dare not hope for by my owne deserts and hereof as also of the imperf●ction of our works he gives a good reason saying that the evill that is in us is simply evill but the good that we thinke we have it is not absolutely pure and simply good So that how much soever we travaile in good works we never attaine to true puritie but onely imitate it And this may suffice to shew what religion Saint Gregorie professed other testimonies may be seene in Master Panks Collectanea out of Saint Gregorie and Saint Bernard shewing that in most fundamentall poynts they are ours PA.