Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	john_n	king_n	legate_n	2,473	5	10.8831	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12094	The motiues of Richard Sheldon pr. for his iust, voluntary, and free renouncing of communion with the Bishop of Rome, Paul the 5. and his Church Published by authority.	Sheldon, Richard, d. 1642?	1612 (1612)	STC 22397; ESTC S101748	193,991	248

desire them to point me out some illustrious person some Arrogant Bishoppe who sitting in the Church challengeth all rule and Empire to himselfe to iudge all to bee iudged by none who challengeth to bee honoured and worshipped as an earthly God extolling himselfe aboue all things that are called God marke what the k 2. ad Thes 2. Apostle saith which is called God not thus which is God again shewing himself as if he were a God but not the true and onely God for it is a meere imagination that the Antichrist here described shal make himselfe to be the very true God indeed for he shall only by his tyrannicall outlawish Godlike behauiour in vsurping in commanding doing vndoing in dispensing binding against al lawes diuine and humane heare himselfe as if he were a God Reade to this purpose l Greg. in 2. ad Thes 2. apud Paterium Baron ad anno 992. Saint Gregory and withall the resolute verdict of Arnulphus a French Prelate cited by Barontus in his Annals But if the expositions of some learned Pontificians bee true that Antiochus Epiphanes who adored the God Ma●zim and despised the Gods of his Fathers Antichrist was prefigured then doubtlesse he shall worship some God And if the exposition of some other Pontificians take place that m Dan. 11. Daniel in that Chapter prophecied of Antichrist himselfe and that hee should worship the God Maozim who will gainsay it and affirme that Antichrist shall worshipe no God but here I desire the Reader by the way to remember that of the word Maozim there is a treble interpretatio by some it is interpreted summi roboris or fortitudinis of greatest strength or fortitude so that the God Maozim is the God of greatest power I finde also that Maozim is interpreted inhabitatio tabernaculi in-dwelling of a Tabernacle so the interpreter of the Hebrew wordes in the old Bibles of Saint Hieromes edition it is interpreted also turris fortitudinis a tower of fortitude or strength c. by all which interpretations fitly agreeing to the nature of the word I leaue it to the Christian Reader to iudge whether the God of the Tabernalces or Sacramentall towers amongst the pontificians bee the God Maozam God of Fortitude of which the Prophet foretold that Antichrist should worship One thinge I meruaile at why the interpreter of the Hebrew wordes in the last editions of the bibles interpret not this word Maozim which is so greatly to the purpose for one side or other as for my parte I will absolutely iudge nothinge of these interpretations Iesus Chrisi vouchsafe to open our eyes that we may both see his truth and imbrace it and beware that wee worshippe not falselie and idolatrouslie any false God in Turrets or Tabernacles The Romane Empire thus dissipated and ouerthrowne and dissolued into diuers Kingdomes accordinge as it was prophecied by n Daniel 2. Daniel The Popes still by their vndermining indirect power and by the earnest defenders of the same the Ignatians and other fauourites doe strongly endeauor to bringe all Kingdomes of the world vnder their command wherin hee vseth the spirituall power as hee would seeme of the lambe pretending to proceed onely against Kings and Kingdoms in holy Churches necessity and for the temporall quietnesse and necessary safety of common weales but not for that he aymeth at any profit therby but onely to reduce them to holy Churches obedience Wherein for my part I giue no more credit vnto such a saying then I did to the great Admiral of Spaine some 16. yeares agoe who in my hearing affirmed that his * Philip the 2. King of Spain Master the King of Spaine sent not the great Armado in 88. so much to make a conquest of England as to conuert it to the Church and to make it a friend for my Master the King said he hath already so many Kingdomes that hee is scarce able to gouern them with peace and content and surely the proceedings of Pandulph Legat with King Iohn do liuely demonstrate what the Popes ayme at when they presume to correct Princes and dispose of Kingdomes our Historians will tell vs that it was not inough to haue the kingdome to be idlye made feudatary by that King to the Pope but also there must be yeerely summes sent vp to Rome in token of this subiection Doubtlesse p Platina in vita Paschalis 2. Paschal the second was well acquainted what Popes aymed at by their direct and indirect powers when at his installing a mysticall girdle with seuen keyes seuen seales hanging at it was put about him I haue spoken sufficiently against this indirect power in my booke vpon the oath of Allegeance which as yet I see no otherwise answered then by a libell from some of the wise mens punies of Saint Omers as is reported who esteeme the same a sufficient answere to it doubtlesse desperata causa theire cause is desperate beeing growne to libelling But alasse that is too too common with them for what booke almost commeth from them with any name q Iohn 3. or any more insinuation of the Author then with N. D. H. I. or some two like letters the truth is they are ashamed or afraid of their Gospell and therefore as children of darknesse they deale so couertly and will not come to the light because they feare reproouing yet before I leaue this matter I will set downe a sentence or two out of two of the Pontificians bookes by the which the Curteous Reader may gather to what their indirect power of Popes tendeth Heare their r Coquae pa. 170. Coquaeus in his most se●itious booke against his Maiesties Premonition to Christian Princes thundering rather against our Soueraignes Person whom he reputeth a notorious Heretike and his Kingdome rather then against his Doctrine Si autem crimen haeresees sit notorium et publicum c. But if the crime of heresie saith he be notorious or publike in a Prince * Was not this Catsbyes atheistical position on which the powdermine of the Ignatiās and the Ignatianed was grounded the subiects may lawfullie before any declaratiue sentence of the crime if they haue strength withdraw themselues from the obedience of such a Prince for euident notice of such a fact is insteed of a sentence Whereas therefore the crime of Heresie is notorious in the King of England so that by no tergiuersation it can be auoided it is certaine that neither for the forme of the Oathe nor for any respect of the person to whom the Oath is made that his subiects are bound therewith Thus the most seditious Coquaeus but if I should heereto adioyne how in his 48. or 49. page hee in the like case of notorious crime of heresie approueth the murthering of Princes non expectata sententia Iudicis no sentence of any Iudge expected and endeuoureth also most prophanely to proue the same out of ſ Deut. cap. 13. holy Scripture

indeede some doubtfull speeches in Caluines Institutions but if it would please them but to interpret fauourably his speeches in like for as they interpret the speeches of many later Dinines yea and sentences of the very scripture it selfe which in some places seemeth more directlie to make God the Author of sinne then euer Caluine did their calumniating spirit would bee satisfied and know that hee teacheth nothing else then what their own Christian Philosophers do teach therein of Gods immediate and positiue concurring to the entitie and nature of euery sinne and to the entitie and nature of euerie morall or naturall occasion of sinne and if hee should say that God as a vniuersall Cause doth not onely immediately concurre and intrinsecally coworke with morall second Causes in their morall euill actions as you all teach or must teach vnlesse you bee Heretikes but also that God as the Prime vniuersall and supreame independent Cause of all things doth in a kind of priority of nature also preuent and moue such morall second causes in their free morall actions beeing either of vice or of vertue tell mee is there none of your Pontifician Doctours Friars or Monks who teach the same if not farre worse who can be ignorant of this who hath vnderstood of the great * I my selfe when I was some yeere ago in Doway saw this doctrine that God doth moue with a priority of nature of causality and effectually all morall agents in all their actions printed in certaine Theses which were to be defended publikely vnder the moderation of one D. Estius who obstinately as I was there informed defended the same position controuersie betwixt the Ignatians at Doway and some other Professours of that Vniuersity the noise of which scandalous controuersie soundeth euen vp to Rome it selfe there to be determined c. The English Liturgy is most egregiously calumniated to be vaine irreligious a most slanderous imputation for the forme thereof is conformable to all antiquity is very religious and if some priuate disorderly persons sometimes minister not the Sacrament according to the forme there prescribed what of that But I haue often wondered why the speciall absurdities and abuses if there be so many in the Booke of English Common Praier as they pretend haue not been by any of the aduersaries in some special sort largely discouered and confuted considering how often and in how speciall sort the many turpitudes abuses cōtradictions fooleries of their Roman Masses haue been learnedly deciphered Commonly and daily is the Church of England calumniated for giuing vnto the Prince the Title of Supreame head or gouernor of the Church of England which yet is giuen in no other sense then to shew that very power and Supreame Iurisdiction which all Ancient Christian Emperours and Kings in the q 1. Paralipom 28. 2. Paralip cap. 17. 19. Reg. 4. cap. 18. 3. Reg. 2. old Testament and since haue euer more or lesse had in their Kingdomes to wit that for the publike setling establishing execution and administration of all manner of iustice whether in matters of Religion or other Temporall causes the Prince hath Supreame authority and that without his command or permission no man may so much as beare or wagge any rodde of any publike Iustice or gouernment But touching the ministration of Sacraments giuing of Orders giuing the power of the Keies and in or touching defining of faith it is a meere foppery to say the Prince challengeth any such matter in this Kingdome or that any such is giuen him But in al such respects he doth most religiously acknowledge himselfe to be one of the sacred sheepe of Christs sacred flocke vnder Christ his ministeriall Shepheards of the English Churche Remember I pray you how r Parsons his Catholike letter and answer to our Kings Apology Parsons admitteth that the Kings supreamacy as his most excellent and pious Maiesty most religiously and excellently explaneth the same in his Apology for the Oath of Allegeance is allowable and such as may be receiued The truth is you care not so much for what the Prince hath as for that the Pope is excluded from his gainful Supremacy ouer this Kingdom who was accustomed with his Annats Reseruations Vnions Comendaes Expectatiue graces Prouisions Presentations Nominatiōs and with infinite such like ſ 1 ad Tim. 6. nouelties of names and prophanations to corrupt all Church discipline and Religion of this Kingdome as the t Lincoln Epise apud Matth. Paris in Henrico 3. famous and holy Robert Bishop of Lincolne long agoe obiected to your holy Pope Innocent the 4. And heere to note by the way your vanities you thinke it to be eternall blemish to the Church of England for that King Henrie for loue of Queene Anne Bolleyne as you say and to be diuorced from Queene Katharine did exclude the Popes authority out of England meerely vpon fancy and passion But alas your deuise is vaine for it was first giuen vnto him by the learned Vniuersity of Oxford then Pontifician vpon this occasion which I desire you to marke There was earnest suite made by some certaine Pontificians to the Kings Maiesty to condemne Martin Luthers opinions as being the very same in many points with those of Iohn Wicleff who had beene long before often condemned in that famous Vniuersity of Oxford and by many of his former predecessors whereupon the King being desirous to see a copy of Wicleffs Articles one was brought vnto him the which hee seriously perusing found one of them to be thus to wit that the Bishop of Rome had no power nor iurisdiction by right ouer the Church of England Which when the King saw hauing at that time the weighty controuersie about his diuorce with the Bishop of Rome he seemed to like thereof but willing to doe nothing rashlie or against Faith u This standeth recorded in Oxford as M. Thomas James hath affirmed vnto me very lately hee presently dispatched the same Article to the Vniuersity of Oxford to haue it by the learned anew examined and their iudgements freely to bee giuen vpon it the which was accordingly done and the Article approued whereupon that Prince resolued by Consent and Authority of Parliament to exclude the vsurped power of the Bishop of Rome ouer the Church of England which vnder his most tyrannicall oppressions had a long time groned but by this meanes came to be deliuered from the Egyptian seruitude as the holy Bishop of Lincolne long agoe Prophesied it would And if King Henry the 8. vpon your supposed motiues did impugne the Papacy yet I pray you what greater disgrace is it to the Church of England that King Henry should exclude the Popes supremacy then it is to the Church of Rome that he should establish the Statute of sixe Articles for your Masse auricular confession c and what disgrace to your doctrine of adoration of Images because the vsurping and auaricious Empresse x Baron in