Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	england_n	king_n	rebellion_n	2,837	5	9.3314	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34067	Friendly and seasonable advice to the Roman Catholicks of England by a charitable hand.	Comber, Thomas, 1645-1699.	1677 (1677)	Wing C5468; ESTC R1768	62,503	180

Emperor Anastasius The Vicar of God by the Divine command presiding over the Earth An Authority like this also was exercised by the Western Emperors of the French Line being stayled The Rulers of the True Religion a Title given to Charles the Great and to Ludovicus by two several Councils which they had called and the present French Kings do claim the Supremacy over the French Churches as may be seen in ●●ohellus and P. Pith●us cited before Sect. 5. One of the French Writers telling us it is the Opinion of his Nation that Le Royiassisté de son Conseil d'estate est ●●●es Di●● Chief Terrie● de l'Eglise de son Royanme 〈◊〉 〈◊〉 〈◊〉 Pape And it may be proved concerning other Christian Princes that they allow not the Pope to impose his Decrees on their Kingdoms nor to exercise any Jurisdiction among them but by their special License and consent and prohibite his exercising any power over their Subjects when they please And why may not the King of England being a free and absolute Monarch be allowed as great a Priviledge in his own Dominions Do you not tell us that Pope Eleutherius called King Lucius by the Title of Vicar of Christ and doth not King Edgar call himself Christs Vicar and none taxed this Title then Did not the Saxon Kings preside in all National Councils and make Laws for Religion by the advice of their own Bishops by their own Authority Did they not erect new Sees for Bishops and change them as they saw fit Did they not invest all Bishops by delivering the Ring and Pastoral Staff And the same power was still exercised by K. William the Conqueror for all things both Divine and Humane depended on his Order saith an Old Historian And when the Pope began to encroach upon the King's Supremacy here in England he was generally opposed as we noted before And in the aforesaid Parliament of Richard the Second the Nation declared That they would not endure that the Crown of England should be submitted to the Pope and the Laws and Statutes of this Realm by him defeated and avoided at his pleasure for Bracton our most famous Lawyer affirms that The Kings of England have no Supream on earth but God And accordingly the Kings and Parliaments of this Nation made Laws in reference to Religion as they saw expedient and among the rest they enacted many Laws in a direct opposition to the Pope's Spiritual as well as Temporal Jurisdiction declaring thereby that they esteemed him no Head of this Church but an ambitious and dangerous Encroacher upon the Rights of the Crown as you will find by perusal of those several Statutes cited in the Margin By which Laws long since enacted it is declared to be Treason to receive or harbour any Agents or Emissaries from Rome against the King's Proclamations and without his special License Upon all which Considerations the Judges have declared that the Act of Parliament for Restoring the Supremacy over the Church unto the Crown was not the introducing a New Law but a declaration of the Old For it was many hundred years before that King Henry the Second did declare That be would account it high Treason in any man that should affirm the Pope's Authority was above his And before that Anselm was told That it was impossible for him to keep the Faith which he owed to the King and to pay Obedience to the Pope contrary to his Royal Pleasure Which methinks may fitly admonish you who do own the Pope's Supremacy over England and yet glory much in your Loyalty to the King to enquire how these two can stand together Our Saviour saith No mancan serve two Masters Matth. vi 24. however not two Supream Lords neither can there be two highest Powers in one Kingdom nor can any Subjects obey both since they will sometimes command contrary things 'T is true if the Roman Bishop would profess to our King as his Predecessor Leo the Fourth did to Lotharius of France Concerning your Capitulars or Imperial Precepts we through the assistance of Christ promise as much as we are able to keep and conserve the same for ever If he would acknowledge himself subject to our King in his Dominions as his Predecessors were to the Emperours of Old if he behaved himself toward his Majesty as S. Gregory did to Mauritius who calls that Emperour his Lord and himself his Servant declaring that He was subject to the Emperours Commands and accordingly had done his duty in publishing a Law which the Emperour ordered him to promulge though for his own part he thought it not agreeable to the Laws of God If the present Popes claimed no more than a Primacy of order and precedency among other Bishops then the case might easily be determined But you know of later times the pretences of Rome are much higher for she challenges a Supremacy over all Christian Princes a power to depose them an Authority to abrogate or dispense with their Laws and absolve their Subjects from their Allegiance a Priviledge to be appealed unto as to the last and highest Tribunal on Earth so that Clement the Fifth is recorded in the Acts of the Council of Vienna to have said That all the Right of Kings depended on him alone and Boniface the Eighth owned himself not only Lord of France but of all the World for So great was the Impudence of this Boniface saith the French Chronologer that he presumed to affirm the Kingdom of France was a Fee of the Papal Majesty And as to this Kingdom Pope Innocent the Fourth saith That the King of England was his Vassal and his Slave and they esteem England also a Fee of the Papacy and so is Ireland too it seems Whereupon the Pope hath dared to nominate a King of Ireland and hath given away the Kingdom of England to those who attempted to conquer it he hath condemned our Laws and absolved the Subjects of England from their Allegiance upon which many of your Party have entred into Conspiracies and Rebellion So that now it appears the Pope claims an Absolute Supremacy over our King and his Realms and how he can be a good Subject of the King of England who professes Obedience to this Forreign Princely Prelate is very hard to be understood if you believe this claim and own the Pope to be above the King you must then obey him even when his Orders contradict those of your lawful Sovereign and so you are the Pope's Subjects not the King 's nor can his Majesty have any security of your Allegiance any longer than he pleases the Roman Bishop so that he Reigns over you at the Pope's mercy I know many of you English Catholicks have so Loyal an affection for the King that your Church-men are forced to invent many plausible pretences to perswade you that the Supremacy claimed by the Pope

own Liberty and men of an un-inslaved Understanding SECTION VII Advice to the English Catholicks to forsake the Opinions of Rome and embrace the Religion of the Church of England TO Conclude as my pity to see you so miserably imposed on hath moved me to endeavour by these plain and Cogent Arguments to rescue you from that yoke which neither we nor our Fathers were able to bear So my desire of your perfect Freedom and my unfeigned wishes for your Temporal Spiritual and Eternal welfare do prompt me to advise you to comply with the Religion of the Church of England and this Advice is not only grounded upon the foregoing considerations but may be further pressed upon these motives 1. If you consider the excellent method of our Reformation which was so necessary at that time that for some Ages before the wisest and best men of the Roman Church had not only confessed there was great need of it but had complained for want thereof and pressed the Pope earnestly thereunto witness the Judicious Epistle of Rob. Grosthead that pious Bish of Lincoln to Pope Innocent the Fourth yet to be seen in our Historians the publick complaint of the English Church in the Council of Lyons the private Writings of John Gerson Nich. Clemangis Aeneas Sylvius afterwards Pope and many others And at least One Hundred Years before Luthers time a Reformation was urged for in the Pisane Council and that so strongly that before the Election of a Pope the Cardinals solemnly promised Who ever of them should be chosen Pope that he would before the dissolution of that Council Reform the Catholick Church as well in the Head as the Members And when Alexander the Fifth was chosen He promised to take Care of a General Reformation and that pious and Learned Men should be chosen in every Nation to treat with the Cardinals about it But after all neither he nor his Successors would ever Reform either their Doctrines or Practices being more intent upon their private advantage than the general good and more moved with Cardinal Scombergs Counsel than by all the former complaints who told the Pope That by the Reformation it would be confessed that the things provided against were deservedly reproved by the Lutherans which would be a great abetting to their whole Doctrine Hist Counc Trent l. 1. p. 83. which is to resolve to Err always rather than to be thought to have once erred and herein the Roman Church is of the same humour with those Gentiles to whom Arnobius speaks What you have once done without reason ye defend lest you should seem formerly to have been ignorant and you account it better not to be overcome than to yield to plain and confessed Truth Wherefore since Rome resolved not to Reform England having first restored her King to his Ancient and just Supremacy resolved to reform it self without the Popes leave or consent knowing full well they had Authority sufficient among themselves to order the Affairs of Religion which had been Regulated many Hundred years in this Land by the King and his own Bishops without any dependence on the Pope at all Thus the Kings of Judah reformed their Kingdoms of Old Thus the King of Spain with Leander Bishop of Sevil reformed that Kingdom from Arianism without the Pope and thus King Edgar intended to proceed in the Reformation of the English Church of Old when he told his own Clergy I have Constantines Sword in my hands and you have Peters in yours That is we need no further Authority or power to reform Than what we have within our selves The Kings of this Nation with the advice and consent of their Bishops Barons and Commons had been always wont to order Ecclesiastical affairs as they thought meet not heeding whether the Pope were pleased or displeased thereat And accordingly this happy Reformation was made by the Supreme Power of this Kingdom upon mature deliberation in a Regular Orderly and Legal way and it was managed with so much moderation and prudence that the Romanists of England said little against it but Communicated with this Church after the Reformation till the Pope for his own ends forbid them so to do but I hope his Prohibition without any just reason shall not outweigh the Supreme Authority of your own Nation with you who profess your selves to be Loyal Subjects and for the interest of England and since there was such need of Reformation such obstinacy in Rome such Authority here and so orderly proceedings in this Reformation I think all Good Christians and sober men being Natives of this Land ought to submit unto it II. You will be further perswaded hereunto by considering the Doctrine of this Church which agrees with Primitive Christianity in that it obliges you to believe nothing as of necessity to Salvation but what may be plainly proved our of Holy Scripture and for this reason you must still hold the three Creeds of the Apostles of Nice and of Saint Athanasius all which the Church of England intirely believes And he only is a Heretick which follows not this Holy Rule say the Constitutions of Theodosius and Gratian but they are Catholicks that embrace it In this Church we give as much honour to and obey more Canons of the first Four General Councils than they of Rome do we approve of that Exposition of Scripture which hath the consent of the Fathers of the first three or four Centuries yea we hold all that the Church of Rome it self held as necessary to Salvation for Five or Six hundred Years together and it is very remarkable that a Romanist may turn Protestant without adding any one Article to his Faith but a Protestant cannot turn to Rome unless he embrace many new Articles for our Doctrines are generally confessed by both sides to be true but those of the Roman Church are rejected by our Reformers as Novel Additions and such as have no good foundation in Scripture nor Genuine Antiquity And therefore the Protestant Doctrines are the surer and safer as in which both sides agree For Example we and they both hold there are two States after this life Heaven and Hell but they add a third which is Purgatory and this we deny We and they both say that sins are to be remitted by the merits of Christs death but they add the merits of the Saints and their own satisfactions with the merit of their own good works which we deny to be Expiatory or such as can merit Remission for us We hold there be two Sacraments Baptism and the Eucharist these they confess are the Chief but add Five more to which we affirm the name of Sacraments doth not properly belong We say that God alone is to be worshipped they confess he is chiefly to be worshipped but then they say the Blessed Virgin Mary Angels and Saints are to be worshipped also which Additions we deny We say Christ is our only Mediator and Advocate