Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	bishop_n	king_n	rome_n	7,723	5	6.7312	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11297	An answere to a letter cum priuilegio.	Saint German, Christopher, 1460?-1540.	1535 (1535)	STC 21558.5; ESTC S100189	35,044	126

of place and power of prechyng / if they lyst before any there bysshops yet neuerthelesse they made emperours kynges their people beleue that they had suche power / and brought theym in belefe also / that they were bounden to gyue credence to the clergye in all spirytuall maters / and that to doute at the popes power was heresy so through pusyllanimitie and wylful ignoraunce of princes and their people / and throughe a confederacy of Bysshoppes / they were therin right gretly deceyued but whan the parliament in the said xxvi yere c. recognysed the kyng to be the supreme heed in erth vnder god of the churche of Englāde they vnderstode by the terme churche / the hole cōgregation of all the people within this realme / aswell of the clergy as of the lay people that the kynge is the heed of them all / as he is in dede for it had ben a recognisyon of small effecte / to haue recognysed hī hed of the clergye only / that was before heed ouer his subiectes spūall temporall And so by that recognisyō the kynge hath none other auctoritye ouer his subiectꝭ but as he had before so that he maye nat vse any power mere spūall / that our lorde gaue onely to his apostels discyples as to consecrate or make absolucions / ne any other lyke / as is sayde before And if percase the parlyamente conuocacyon also had expressely graunted to the kīg with the seyd name of the supreme heed such spūal auctorityes / it is no dout / but that the graunt had bē voyde for they haue no auctorite to chaunge the lawe of god And if this be trewe / it wyll be very harde to tell what auctorite or power is taken by the seyde recognisyon fro the bysshop of Rome that he had before the seyd recognision made for the extorte powers that he toke vpon him by occasyon of that name in this realmeꝭ were taken fro him before by the statutes made in the sessone holden in the seyd .xxv. yere c. But that name of heed of all bysshops remayneth yet vnto hī nat taken away bi any statute / that maye appere in this maner The seid statute of .xxvi. is only that the kyng shall be supreme hed vnder god vpō erth / of the churche of Englāde / wherby is vnderstāde that he ought to haue suche power ī this realme ouer his subiectes spūal temporal / as to a kyng belongeth by the lawe of god / as is sayd before with that it may well stāde / that one may be hed bisshop minister in thynges mere spūall ouer the same people but than admyt that he be so / yet what power he ought to haue therbi ouer other bisshops is to be sene / and to gyue other occasyon to treate more thorowly of that mater I shall somwhat shewe my cōceite therī And that is / that it shulde seme that he shulde thereby haue this preemynence / to haue the hyghest seate aboue all other bysshoppes And if he wolde preache / that he ought to haue the place before all other / as is sayd before / these preemynences other lyke remayneth yet vnto hī / if he cam into this realme for ought that the ꝑliament hath don if any mā wyll say that he ought therby to haue vse also the power of a bisshop in mere spūall thingꝭ as in gyuyng ordres / makynge of prestꝭ / makyng of excoīcaciōs absolutiōs / such other in all places wher he shuld come / aswell wtout his owne dyocyse as within to that it may be answered / that if the generall counsell whereby Rome was made hed of al other churches / had entēded that the bisshop of rome shuld haue had the power of a bisshop vniuersally in all other bysshops diocyses through cristēdome / that than the seyd general coūsel wold haue expressed openly that power / and wold also haue reuoked the counsell on Nycene / which appoynted the bisshop of Rome to his diocise and that in all other prouynces / the honoure shulde be kepte to euery church But forasmuch as the seid generall counsell dyd nat so / it semeth that it intēded that the counsell of Nycene shulde stande in effecte that the bysshop of Rome shuld styll kepe him to his diocise as he dyd before / hauynge only by that name such preemynence at the generall metynge of bysshops / as before appereth in whose diocyse soeuer they mette neuer the lesse I wyll nothynge speke determynatly in this mater but remytte it to them that haue auctoritye And than if it be thought by the kynge and his parlyament that no hurte can come hereafter to the comenwelth / though the bisshop of Rome be suffred to kepe styll his name of the heed bysshop of crystendome / bycause the kynge natwithstandynge that name maye enioye the name of supreme heed vnder god vpō erth of the church of Englād they may suffre it contynue but if they se lykelyhodꝭ / that if the name be suffred to cōtynewe / that than by colour of that name / he wyll pretende hereafter to haue power aboue kynges princes / as his predecessours haue done in time past than maye the parlyamente repell that name as to this realme for euer it wyll be a very good dede to do it for the mayntenance of the whole comen welthe But as yet it is nat auoyded / bycause bothe names may stande togyther to seueral intentes as before appereth How may any man than resyst the seyd statutes but he resyst god or how may any man say that if he agreed to the statute / that he shulde fal therby fro the vnyte of christes church / syth the vnyte therof standeth nat in that poynte / whether Rome be heed churche of all other churches or nat But thā some mē say in this mater / that the parlyament dyd nat wel to recognyse the kynge to be supreme heed in erthe vnder god of the churche of Englande where saynt Paule sayth ad Ephe. v. Man is the hed of the woman / as Christ of the church also he sayth ad Colos i. He is the heed of the body of the churche that is to say Christ and thā it is said i. Corin. xi The heed of Christ is god so say they / the parlyament shulde haue holden lyke ordre / as s Paul dyd haue recognysed that the kyng was supreme heed vpon erth vnder Christe / to whom god was heed / that the parlyamente erred in that they kept nat the ordre that s Paule did And truly this is a daungerouse sayeng for if the ꝑlyament erred therin / than were no man bounden to obey the ꝑlyamēt in that behalfe for the ꝑliament may nothīge do against the lawe of god neuerthelesse it is apparant that the ꝑlem̄t dyd well varyed no thinge fro s Paule for it sayth that the kyng

vndoutedly our lorde wyll so helpe him and assyst him therin / that he shall nat erre / ne be disceyued For it is written ii Paralip xx Cum ignoremus quid facere / debeamꝰ hoc solū residui habemus vt oculi nostri ad te dirigantur That is to saye / Lorde / whan we be ignorant wot nat what to do / this only remayneth to vs for our confort / that we lyft our eyen vp to the. And if we do so we may trust verily that his helpe and counsell wil neuer fayle vs / but wyll bring vs to the knowlege of that that is necessarye for vs. ¶ An answere to dyuerse shorte particuler questions conteyned in the letter The .viii. chapiter TO all the shorte partyculer questions cōteined in your letter I wyll brefely as I can make answer in this .viii. cha And as to the fyrst of the sayd particuler questyons / I thinke that kynges and princes might haue prohybyt the clergy to haue ordeyned amongest thē patryarkes / cardnials / or any other degree ī the clergye but onely bysshops / prestes deakōs Also if a mā had takē two benefyces with cure ī this realme / they both after the old groundes of the law of the realme had ben voide / this voydance was called cessyon but in ꝓcesse of tyme lycenses wer opteyned from Rome to haue two benefices And those lycēses by power of the clergy were iuged to be good / and so the lawe and custom of the Realme in that poynte was broken And yet it wyll be verye harde to proue it by the lawe / that it shulde haue ben so And neuerthelesse by reason therof / the seyde groūde was altered to this effect / that if a man toke two benefyces without dyspensacyon fro Rome / that both benefyces shuld be voyd but if the first grounde were clerely reuyued none to haue but one benefyce / it were well done for the breking of that grounde hath done gret hurte / than it might ther vpon be ꝓuided that he that is more worthy shuld haue the better benefyce no vnyon of benefyces to be made in tyme to come Also though the apostles discyples of Christ and theyr successours had auctorite by the gospell to preche the gospell yet that any one of them shulde haue auctorite to prohybyt another of them of prechyng / appereth nat by the gospel but in case that any take vpon him to preche teche any thyng agaīst the catholycall faythe / to the parell and daunger of the kynges subiectes / and whereby scysmes and varyaunces be lyke to folowe amōge his people suche of the clergye as knoweth it / ar bounde to enforme the kyng of it / than he thervpon may prohibyt them of prechyng / see them corrected as the case requireth But if the rulers in the clergye / shulde haue full auctoritie to make such prohibicyons / it might be that abusiōs in the clergy shuld nat be so well touched as charytie wolde they shulde be / that might be greate hurte trouble to all the realme / and that the kyng and his parlyament hath auctorite to make that prohibycyon The clergye of englāde knewe right well whā they laboured in the parlyament / that commyssyons shuld be graūted to the sheryffes to arest prechers of heresy Anno .ii. Rich. ii stat ii Cap. vltimo And as to that opinyon that ye write to me of / whether the soules that be dyscessed in grace be nowe in heuē / or that they rest for a certayne tyme in a place to them appoynted by god tyll that the tyme of the generail resurrectyon shall come / so that the bodye the soule may be ioyned togyther / and than they both togyther to go to heuen and haue the fruycyon of the godheed nat before Verily I haue herde but lytell spekynge thereof many a daye For scrypture is so playne therin / And is nowe so well knowen to many by the reasō that it is come in to the Englysshe tonge / that dyuers that haue douted therin in tymes past / be nowe contented and holde theire pease And parte of the textes that haue somewhat stablysshed thē therin / I shall brefely recyte One texte is Psal C.xxvi where it is sayde Cum dederit dilectis suis somnum ecce hereditas domini filii merces fructus ventris That is whan our lorde hath gyuen to his beloued / slepe lo the inherytance of oure lorde / the rewarde of the sonne / and the frute of the wombe whiche is thus moche to saye That whan oure lorde hath taken a ryghtwyse man / nat bounde to anye synne / ne to anye payne for synne / by the slepe of naturall deth that forthwith cometh the enherytaunce of god / the rewarde of the sonne of god That is to saye / the eternall glorie of heuen And the frute of the wombe / which is christ Another texte is this oure lorde sayde to his discyples Ioh. xiii If I go fro you / and prepayre to you a place / I wyll come agayne and take you to my selfe / That where I am / you shal be And so syth he is in heuen / it muste nedes folow that they be there with him And also he sayde Iohannis xvii Father / those that thou hast gyuen to me / I wyll / that where I am / that they shall be with me that they shall see my clerenesse whiche thou haste gyuen me And also it appereth Apocalipsis .xiiii. That Saynte Iohan sawe a Lambe standynge on the mounte of Syon / and with him a hundreth and .xliiii. M. hauyng his name the name of his father / written in their foreheeddes and they sang as it had bē a newe song before the sete / and before the .iiii. bestes seygnyours / that no man coulde saye but those C.xliiii M that were bought fro the erth And in that he saith that they wer bought fro the erthe / it appereth that they were the soules of thē whiche had lyued before in erth / whiche saynt Iohan sawe en vysyon standynge before god And it can nat be takē that they were there in bodye and soule / but in soule only It appereth also in the gospell that Lazar was in the bosome of Abraham And it is no doute but that the bodye of Abraham that tyme slepte By these textes and dyuers other nat here rehersed / that matter is well appesed / so that I wolde nat haue written to you anye thynge therin / but that ye desyred me in your letter so to do Also there be some here aboute the cytie that thynke that they that endeuour them selfe to withdraw the mindes of the people somwhat fro the inordynate goynge on pilgrymages / prayeng to sayntes / worshippynge of them And fro worshippynge of ymages and relyques styrre theym to set theyr myndes and their deuocion / holly and fully in Christ our sauyour / of whom all goodnesse cometh in heuen and in erth / do more to maynteyne the true honour to our lady and to other sayntes / thā they that endeuour them selfe to maynteyne such thynges after the old fashion all that they can for sayntes wold haue no honour gyuen to them / ne any trust put in them but it were princypally for Christe and to his honoure And they saye also that no man may with clere conscyence moue the people to contynue suche thinges after the olde maner But they moue theym lykewyse to be well ware of suche parelles and daungers / as they maye lyghtelye fall in to by occasyon thereof but they take good hede And I thynke verily that it is euen true as they saye in that behalfe Also it is true that ther be right manye here aboute the Cytie as well of the clergye / as of the commen people / that thynke that some doctours that haue written vpon Scrypture in tyme past / haue in thynges concernynge the honoure power / lybertye / and rychesse of the Clergye extēded Scrypture / verye farre ī fauour of the clergy But vpon all places of Scrypture that concerne the faythe and the morall lyuynge of the people they thynke the doctoures haue taken the true sence of it / and veryly I suppose it is euen as they saye And I thynke further that it were right expedyent that it shulde be ofte declared and made manyfest to the people / that Scrypture is the thinge that is of hyghest auctorytie in the churche of god / and that it is alwaye trewe and maye neuer be denyed / that the more it is knowen and loued / the more goodnesse shall folowe of it for it is the foūdacion of the church the shelde of the world the subuersiō of the fende / the ladder to paradice and the very true fode of the soule and is also of more vertue ghostly strength / than ar the sayengꝭ of all doctours and sayntes / wherefore blessed be they that can wel folowe it And now haue I accordīg to your desyre shewed you my conceyte to all the artycles cōtayned in your letter And thus I cōmit you to oure lorde Iesu Amen FINIS ¶ Here endeth the answere to the letter And here foloweth the table of the Chapiters The table of the chapiters wHether the kynge by that he is recognysed to be supreme heed vnder god vpon erth of the church of Englāde / haue therby any new power gyuen hī ouer his subiectes that he had nat before The fyrst cha ¶ Of dyuers thynges concernīg the power of the bysshop of Rome and of the statutes made in the .xxv. yere .xxvi. yere of kynge Henry the eyght / which treate of the sayd power The .ii. chapiter ¶ Of prayenge to sayntes and worshyppynge of theym The thyrde cha ¶ Whether there be any opinyon among the people / that there be some abusyons concernynge the masse The fourth Cha. ¶ Of pardons and absolutions The .v. Chapiter ¶ Of restitucyon The .vi. chap. ¶ Who hathe power to declare expounde scrypture / and whose declaracyon we be bounde to folowe and whose nat The .vii. chapiter ¶ An answere to dyuerse shorte particuler questions conteyned in the letter The .viii. chap. ¶ The ende of the table ❧ Printed at London by Tho. Godfray Cum priuilegio Regali