Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	duke_n	king_n	suffolk_n	2,718	5	11.8362	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A59435	The fundamental charter of Presbytery as it hath been lately established in the kingdom of Scotland examin'd and disprov'd by the history, records, and publick transactions of our nation : together with a preface, wherein the vindicator of the Kirk is freely put in mind of his habitual infirmities.	Sage, John, 1652-1711.	1695 (1695)	Wing S286; ESTC R33997	278,278	616

of England e. g. Friar Alexander Seaton when he was forced to flee in King Iames the 5th's time went to England and became the Duke of Suffolk's Chaplain and died in that service Alexander Aless was in great favour with King Henry and called the King's Schollar He was a Member of the English Convocation and disputed against Stokesly Bishop of London and maintain'd there were but two Sacraments Baptism and the Eucharist Anno 1536 or 37 And he it was that first turn'd the English Liturgy into Latin for Bucer's use Anno 1549 as both Heylin and Burnet in their Histories of the English Reformation tell us Iohn Fife and one M' Dowdal stayed as long in England as Aless did And 't is not to be doubted that they were of the same principles Iohn M' Bee during his abode in England was liberally entertained by Nicol. Saxton Bishop of Salisbury who made much account of him which is no argument I think that he was a Presbyterian Sir Iohn Borthwick was charged with Heresie Anno 1640 for maintaining That the Heresies commonly called the Heresies of England and their New Liturgy was Commendable and to be embraced of all Christians And That the Church of Scotland ought to be govern'd after the manner of the Church of England i. e. under the King and not the Pope as Supreme Governor Friar Thomas Guillam the first publick Preacher of the Reformed Religion in Scotland He by whose Sermons Iohn Knox got the first lively impressions of the Truth This Guillam I say after Arran the Regent Apostatized withdrew and went into England and we hear no more of him From which 't is reasonable to conclude That he kept the Common Course with the other Reformers there Iohn Rough was the Regents other Chaplain while he was Protestant He likewise fled to England tho sometime after Guillam He preached some years in the Towns of Carlisle Berwick and Newcastle and was afterwards provided to a Benefice by the Archbishop of York where he lived till the Death of King Edward When Mary's Persecution turn'd warm he fled and lived some time in Freesland He came to London about some business Anno 1557. was apprehended and brought before Bonner Questioned if he had preached any since he came to England Answered he had preached none But in some places where godly people were Assembled He had read the Prayers of the Communion Book set forth in the Reign of King Ed. VI. Question'd again what his Judgment was of that Book Answered He approved it as agreeing in all points with the word of God And so suffered Martyrdom I think this man was neither for Parity nor against Liturgies But to proceed The excellent Mr. Wishart as he had spent some time in England as was told before so it seems he returned to Scotland of English I am confident not of Presbyterian Principles For he was not only for the Lawfulness of Private Communion as appeared by his practice but Knox gives us fair intimations that he ministred it by a Set-form I know King Edward's Liturgy was not then composed But it is not to be imagined That the Reformers in England in Wishart's time administred the Sacrament without a Set-form The Extemporary Spirit was not then in vogue And why else could Sir Iohn Borthwick have been charged with the Great Heresy of Commending the English Liturgy However I shall not be peremptory because I have not the opportunity of enquiring at present what Forms the English Reformers had then All I shall say is if they had a Liturgy 't is very probable Wishart used it For as Knox tells us when he celebrated the Eucharist before his Execution After he had blessed the Bread and Wine he took the Bread and Brake it and gave to every one of it bidding each of them Remember that Christ had died for them and feed on it spiritually so taking the Cup he bade them Remember that Christs Blood was shed for them c. So Knox word for word which account I think seems fairly to intimate that Wishart used a Form but if he did what other could it be than such as he had learned in England I have accounted already how Iohn Willock and William Harlaw had served in the English Church before they came to Scotland I might perhaps make a fuller Collection But what needs more Even Knox himself lived in Communion with the Church of England all the time he was in that Kingdom He went not there to keep Conventicles to erect Altar against Altar to gather Churches out of the Church of England to set up separate and schismatical Churches as some of our present Parity-men have sometimes done No he preached in the publick Churches and in subordination to the Bishops and he preached before King Edward himself as he himself tell us in his Admonition to the Professors of the Truth in England which it is very improbable he would have been allowed to have done if he had Condemned the Communion of the Church of England as it was then established For who knows not that in King Edwards time all Schism and Non-Conformity were sufficiently discouraged And through that whole Admonition he still speaks of himself as One of the Ministers of the Church of England Nay If it be Reasonable to Collect mens Sentiments from their Reasonings I am sure in that same Admonition I have enough for my purpose For he reasons upon suppositions and from Principles which clearly condemned Separation from the Church of England as then established For when he gives his thoughts of that fatal Discord which happened between the two great men Somerset and the Admiral as I take it He discourses thus God compelled my tongue says he openly to declare That the Devil and his Ministers the Papists Intended only the Subversion of Gods true Religion by that Mortal Hatred amongst those who ought to have been most assuredly Knit together by Christian Charity And especially that the wicked and envious Papists by that ungodly Breach of Charity diligently minded the overthrow of him Somerset that to his own Destruction procured the Death of his innocent friend and Brother All this trouble was devised by the Devil and his instruments to stop and lett Christ's Disciples and their poor Boat i. e. the Church What can be more plain I say than that Knox here proceeds on suppositions and reasons from Principles which condemned Separation from the Church of England as then established Doth he not suppose that the Church of England as then established was Christ's Boat his Church And that the Sons of the Church of England were Christ's Disciples Doth he not suppose that these two Brothers as Sons of the Church of England ought to have been assuredly knit together by Christian Charity That the Breach between them was ane ungodly Breach of that Charity by which Members of that same Church ought to have been assuredly knit together And

consequence of this their frankness the Earl of Argyle and the Prior of St. Andrews two first-rate Protestants were the persons nominated to pass into France to honour the Dauphine with that complement And they undertook it cordially But in the very instant almost they were informed that Mary of England was dead and Elizabeth on the Throne and withal professing Protestancy This altered their whole Scheme They presently considered The English Influences so long stopt in their Courses might now begin to Drop again And there were hopes of Assistance from that Female Soveraign So these two Lords no doubt with the advice of the rest of the fraternity gave over thoughts of their French Voyage The Dauphine might purchase a Crown for himself or wait till his Father dyed if he could not do better They resolved to carry him no Matrimonial Crowns from Scotland Indeed their hopes of Assistance from England to carry on the Reformation of Religion were better grounded then than ever For Upon the Death of Queen Mary of England by French advice our Queen as Next Heir to that Crown had assumed the English Titles 'T is not to be thought Elizabeth lik'd this well and resolving to continue Queen of England she had no reason For who knows not that her Title was Questionable But our Queens Descent was Vncontroverted What wonder then if Elizabeth thought herself concerned to secure herself as well as she could And what more feasible and proper way for her security than to have the Affections and by consequence the Power of Scotland on her side And what measure so natural for obtaining that as to cherish the Reformation of Religion in Scotland and weaken the Popish and by consequence the French interests there and get the Rule of that Kingdom put in the hands of Protestants The politick was obviously solid all the work was to set it a going But that difficulty was soon over for no sooner did she employ some private instruments to try the Scottish pulses than they smelt the matter and relisht it immediately The least intimation that she was so inclined was to them as a spark of fire amongst Gun-powder it kindled them in a thought They addrest her quickly beg'd her protection and plighted their Faith that they would depend upon her and stand by her and to the outmost of their power secure her interests if she would grant them suitable assistances Thus the bargain was readily agreed to on both sides and both perform'd their parts successfully For who knows not that our Reformation was carried on by Elizabeths Auspices by English Arms and Counsels and Money in the year 1560 And who knows not that by the Treaty at Leith in Iuly that same year after the French were expelled Scotland when our Reformers by her help had got the upper hand her Crown was secured as far as the Scottish Protestants could secure it Who knows not I say that it was one of the Articles of that Treaty That the Queen of Scotland and King of France should not thereafter usurp the Titles of England and Ireland and should delete the Arms of England and Ireland out of their Scutchions and whole Houshold-stuff By this time I think it may competently appear how much our Scottish Reformation under God depended on English influences But I have two things more to add 10. Then It is considerable that some of our Chief Luminaries of those who had a principal hand in preaching and planting the Gospel in Purity among us had drunk in these principles in England and brought them thence to Scotland with them Thus the excellent Martyr Mr. George Wishart of whom in part before as Spotswood tells us had spent his time in Cambridge and return'd to his own Country to promote the Truth in it Anno 1544. And Mr. Iohn Spotswood that worthy man who was so long Superintendent of Lothian after our Reformation was one of Cranmers Disciples as you may see in the beginning of the Life of Archbishop Spotswood his Son and also in his History And Iohn Willock and William Harlaw had both lived in England before they preacht in Scotland as I have already accounted and perhaps a strict Enquiry might discover some others 11. and lastly On the other hand except so far as Iohn Knox was Calvinist and a Lover of the Forms of Geneva for which perhaps I shall account hereafter none of our Historians give so much as one particular instance of a Scottish Reformer who had his Education in any other foreign Church except Mr. Patrick Hamilton who I think cannot be proven to have been a Presbyterian and tho it could be done it could amount to no more than the Authority of a very young man considering he was but 23 years of age when he died Neither do they mention any Foreigner who came here to Scotland to assist us in our Reformation Lesly indeed says that the Scottish Protestants sent Letters and Messengers to Germany to call thence Sacramentarian Ministers as being very dexterous at fostering Sedition and subverting Religion but no other Historian says so and he himself says not that ever any such came to Scotland Thus I think I have accounted competently for the first thing proposed viz. That our Reformation under God was principally Cherished and Encouraged by English Influences I proceed to the 2. Which was That in Correspondence to these Influences our Reformers were generally of the same Mind with the Church of England in several momentous instances relating to the Constitution and Communion the Government and Polity of the Church wherein our present Presbyterian principles stand in direct opposition and contradiction to her That our Reformers agreed with those of the Church of England in the Common Articles of the Christian Faith in their Creed was never called in Question But it is not my present purpose to consider the sentiments of our Reformers in relation to the Church as it is a Sect but as it is a Society neither shall I be curious to amuse many particulars I shall content my self with two or three of considerable weight and importance And 1. Our Reformers generally or rather unanimously lookt on the Church of England as a Church so well constituted that her Communion was a Lawful Communion For this we have two as good Evidences as the nature of the thing is capable of viz. The constant and uniform practice of our Reformers joining in the Communion of the Church of England when they had occasion as those of the Church of England did with the Church of Scotland and their open profession in their publick deeds that they thought it Lawful 1. I say it was the constant practice of our Reformers to joyn in the Communion of the Church of England when they had occasion as those of the Church of England did with the Church of Scotland Thus we find all such of our Reformers as in times of Persecution fled into England still joyning with the Church