Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	english_a	king_n	scot_n	6,292	5	9.4575	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14233	A discourse of the religion anciently professed by the Irish and Brittish. By Iames Vssher Archbishop of Armagh, and Primate of Ireland	Ussher, James, 1581-1656.	1631 (1631)	STC 24549; ESTC S118950	130,267	144

his sonnes whom hee himselfe would should bee crowned for the KINGDOME of Ireland And this the Pope did not onely confirme by his Bull but also the yeere following purposely sent over Cardinall Octavian and Hugo de Nunant or Novant his Legates into Ireland to crowne Iohn the Kings sonne there By all this wee may see how farre King Henry the second proceeded in this businesse which I doe not so much note to convince the stolidity of Osullevan who would faine perswade fooles that he was preferred onely to bee collector of the Popes Peter-pence as to shew that Ireland at that time was esteemed a Kingdome and the Kings of England accounted no lesse than Kings thereof And therefore Paul the fourth needed not make all that noyse and trouble the whole Court of heaven with the matter when in the yeere MDLV he tooke upon him by his Apostolicall authority such I am sure as none of the Apostles of Christ did ever assume unto themselves to erect Ireland unto the title and dignity of a Kingdome Whereas hee might have found even in his owne Romane Provinciall that Ireland was reckoned among the Kingdomes of Christendome before hee was borne Insomuch that in the yeere MCCCCXVII when the Legates of the King of England and the French Kings Ambassadours fell at variance in the Councell of Constance for precedencie the English Orators among other arguments alledged this also for themselves It is well knowne that according to Albertus Magnus and Bartholomaeus in his booke De proprietatibus rerum the whole world being divided into three parts to wit Asia Africk and Europe Europe is divided into foure Kingdomes namely the Romane for the first the Constantinopolitane for the second the third the Kingdome of Ireland which is now translated unto the English and the fourth the Kingdome of Spain Whereby it appeareth that the King of England and his Kingdome are of the more eminent ancient Kings and Kingdomes of all Europe which prerogative the Kingdome of France is not said to obtaine And this have I here inserted the more willingly because it maketh something for the honour of my Country to which I confesse I am very much devoted and in the printed Acts of the Councell it is not commonly to be had But now commeth forth Osullevan againe and like a little furie flyeth upon the English-Irish Priests of his owne religion which in the late rebellion of the Earle of Tirone did not deny that Hellish doctrine fetcht out of Hell for the destruction of Catholickes that it is lawfull for Catholickes to beare armes and fight for Heretickes against Catholickes and their country or rather if you will have it in plainer termes that it is lawfull for them of the Romish Religion to beare armes and fight for their Soveraigne and fellow-subjects that are of another profession against those of their own religion that trayterously rebell against their Prince and Country and to shew how madde and how venemous a doctrine they did bring these bee the caitiffes owne termes that exhorted the laitie to follow the Queens side he setteth downe the censure of the Doctors of the University of Salamanca and Vallodilid published in the yeere MDCIII for the justification of that Rebellion and the declaration of Pope Clement the eights letters touching the same wherein he signifieth that the English ought to be set upon no lesse than the Turkes and imparteth the same favours unto such as set upon them that hee doth unto such as fight against the Turkes Such wholesome directions doth the Bishop of Rome give vnto those that will be ruled by him far different I wisse from that holy doctrine wherewith the Church of Rome was at first seasoned by the Apostles Let every soule bee subject unto the higher powers for there is no power but of God was the lesson that S. Paul taught to the ancient Romanes Where if it bee demanded whether that power also which persecuteth the servants of God impugneth the faith and subverteth religion be of God our countryman Sedulius will teach us to answer with Origen that even such a power as that is given of God for the revenge of the evill and the praise of the good although he were as wicked as eyther Nero among the Romans or Herod among the Iewes the one whereof most cruelly persecuted the Christians the other Christ himselfe And yet when the one of them swayed the scepter Saint Paul told the Christian Romanes that they must needes be subject not only for wrath but also for conscience sake and of the causelesse feare of the other these Verses of Sedulius are solemnly sung in the Church of Rome even unto this day Herodes hostis impie Christum venire quid times Non eripit mortalia Qui regna dat coelestia Why wicked Herod dost thou feare And at Christs comming frowne The mortall he takes not away That gives the heavenly crowne a better paraphrase whereof you cannot have than this which Claudius hath inserted into his Collections upon St. Matthew That King which is borne doth not come to overcome Kings by fighting but to subdue them after a wonderfull manner by dying neither is he borne to the end that hee may succeed thee but that the world may faithfully beleeve in him For he is come not that hee may fight being alive but that hee may triumph being slaine nor that he may with gold get an armie unto himselfe out of other nations but that hee may shed his precious bloud for the saving of the nations Vainly didst thou by envying feare him to be● thy successor whom by beleeving thou oughtest to seeke as thy Saviour because if thou diddest beleeve in him thou shouldest reigne with him and as thou hast received a temporall kingdome from him thou shouldest also receive from him an everlasting For the kingdome of this Childe is not of this world but by him it is that men do reign in this world He is the Wisedome of God which saith in the Proverbs By mee Kings reigne This Childe is the Word of God this Childe is the Power and Wisedome of God If thou canst thinke against the Wisedome of God thou workest thine owne destruction and dost not know it For thou by no meanes shouldest have had thy kingdome unlesse thou hadst received it from that Childe which now is borne As for the Censure of the Doctors of Salamanca and Vallodilid our Nobility and Gentry by the faithfull service which at that time they performed unto the Crowne of England did make a reall confutation of it Of whose fidelity in this kinde I am so well perswaded that I doe assure my selfe that neither the names of Franciscus Zumel and Alphonsus Curiel how great Schoole-men soever they were nor of the Fathers of the Society Iohannes de Ziguenza Emanuel de Roias and Gaspar de Mena nor of the Pope himselfe upon whose sentence they wholly ground

was in the relicks of the holy Martyrs and the Scriptures which they brought with them For we saw with our eyes a mayde altogether blinde opening her eyes at these relickes and a man sicke of the palsie walking and many divels cast out Thus farre he The Northren Irish and Albanian Scottish on the other side made little reckoning of the authority either of the Bishop or of the Church of Rome And therefore Bede speaking of Oswy king of Northumberland saith that notwithstanding he was brought up by the Scottish yet he understood that the Roman was the Catholike and Apostolike Church or that the Roman Church was Catholike and Apostolike intimating therby that the Scottish among whom he received his education were of another minde And long before that Laurentius Mellitus and Iustus who were sent into England by Pope Gregory to assist Austin in a letter which they sent unto the Scots that did inhabite Ireland so Bede writeth complained of the distaste given unto them by their country-men in this manner Wee knew the Britons wee thought that the Scots were better than they But wee learned by Bishop Daganus comming into this Iland and Abbot Columbanus comming into France that the Scots did differ nothing from the Britons in their conversation For Daganus the Bishop comming unto us would not take meate with us no not so much as in the same lodging wherein we did eate And as for miracles wee finde them as rife among them that were opposite to the Romane tradition as upon the other side If you doubt it reade what Bede hath written of Bishop Aidan who of what merit hee was the inward Iudge hath taught even by the tokens of miracles saith hee and Adamnanus of the life of S. Colme or Columkille Whereupon Bishop Colman in the Synod at Strenshal frameth this conclusion Is it to be beleeved that Colme our most reverend father and his successors men beloved of God which observed Easter in the same manner that wee doe did hold or doe that which was contrary to the holy Scriptures seeing there were very many among them to whose heavenly holinesse the signes and miracles which they did bare testimony whom nothing doubting to bee Saints I desist not to follow evermore their life maners and discipline What Wilfride replied to this may be seene in Bede that which I much wonder at among the many wonderfull things related of St. Colme by Adamnanus is this that where hee saith that this Saint during the time of his abode in the abbay of Clone now called Clonmacnosh did by the revelation of the holy Ghost prophesie of that discord which after many dayes arose among the Churches of Scotland or Ireland for the diversity of the feast of Easter yet hee telleth us not that the holy Ghost revealed unto him that he himselfe whose example animated his followers to stand more stiffely herein against the Romane rite was in the wrong and ought to conforme his judgment to the tradition of the Churches abroad as if the holy Ghost did not much care whether of both sides should carry the matter away in this controversie for which if you please you shall heare a very pretty tale out of an old Legend concerning this same discord whereof S. Colme is said to have prophesied Vpon a certaine time saith my Author there was a great Councell of the people of Ireland in the white field among whom there was contention about the order of Easter For Lasreanus the abbot of the monasterie of Leighlin unto whom there were subject a thousand five hundred monkes defended the new order that lately came from Rome but others defended the old This Lasreanus or Lazerianus is the man who in other Legends of no other credit than this we now have in hand is reported to have been the Bishop of Romes Legate in Ireland and is commonly accounted to have beene the first Bishop of the Church of Leighlin His principall antagonist at this meeting was one Munna founder of the monasterie which from his was called Teach-munna that is the house of Munna in the Bishoprick of Meath who would needs bring this question to the same kinde of triall here that Austin the monke is said to have done in England In defence of the Roman order Bede telleth us that Austin made this motion to the Brittish Bishops for a finall conclusion of the businesse Let us beseech God which maketh men to dwell of one mind together in their fathers house that hee will vouchsafe by some heavenly signes to make knowne unto us what tradition is to be followed and by what way wee may hasten to the entry of his kingdome Let some sicke man be brought hither and by whose prayers he shall bee cured let his faith and working be beleeved to be acceptable unto God and to bee followed by all men Now Munna who stood in defence of the order formerly used by the British and Irish maketh a more liberall proffer in this kinde and leaveth Lasreanus to his choyce Let us dispute briefly saith he but in the name of God let us give judgement Three things are given to thy choyce Lasreanus Two bookes shall be cast into the fire a booke of the old order and of the new that we may see whether of them both shall be freed from the fire Or let two Monkes one of mine and another of thine be shut up into one house and let the house be burnt and wee shall see which of them will escape untouched of the fire Or let us goe unto the grave of a just Monke that is dead and raise him up againe and let him tell us after what order wee ought to celebrate Easter this yeare But Lasreanus being wiser than so refused to put so great a matter to that hazzard and therefore returned this grave answer unto Munna if all be true that is in the Legend We will not goe unto thy judgement because we know that for the greatnesse of thy labour and holinesse if thou shouldest bid that mount Marge should bee changed into the place of the White field and the White field into the place of mount Marge God would presently doe this for thy sake So prodigall doe some make God to be of miracles and in a manner carelesse how they should fall as if in the dispensing of them he did respect the gracing of persons rather than of causes In what yeare this Councel of the White field was held is not certainely knowne nor yet whether S. Munna be that whited wall of whom wee heard Cummianus complaine The Synod of Strenshal before mentioned was assembled long after at Whitby called by the Saxons Streanesheale in Yorkeshire the yeare of our Lord DCLXIIII for the decision of the same question Concerning which in the life of Wilfrid written by one Aeddi an acquaintance of his surnamed Stephen at the commandement of Acca who in the time of Bede was Bishop of