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	lord_n	winchester_n	6,521	5	12.8023	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16366	A profitable and necessarye doctrine with certayne homelyes adioyned therunto / set forth by the reuerend father in God, Edmunde Byshop of London ...	Bonner, Edmund, 1500?-1569.	1555 (1555)	STC 3283.3_PARTIAL; STC 3285.5_PARTIAL; ESTC S212	282,146	561

as the excel lent prelate and notable great clerke the Lord byshop of winchester nowe most worthy Lord chaūcelet of England in hys learned boke of confutaciō of heresies against the sacrament of the aulter doth prudētly aduertise vs clerly affirme in the doctrine preceptes of the now militāt church al thinges of our religion fayth ought to be taken simply plainely And in very dede if in the sacramēt of the aulter were not the true bodi of Christ but a figure a significatiō onely of it thā the sacramēts of the new testamēt shold haue nothing more but rather lesse thē the sacra mēts of the old testamēt had which is against the catholyke doctrine of the churche against al good reasō ¶ An other obiection is this Christ at hys last supper takyng the chalice or cup into hys handes dyd after that he had blessed it saye Thys cuppe is the newe testament in my bloud And seing these woordes must nedes as they say be taken fyguratiuely inasmuch as the very material cup it selfe was neyther the newe testamente ne yet the bloude of Christ therefore lykewyse these wordes also whych Christ takīg bread into his hādes blessīg it saying This is my body must nedes be takē figuratiue ly ¶ For answer whervnto we may say as we did say before to the same obiection that this argument is noughte very euyl framed for though we dyd admit a figure to be herein the cuppe yet it foloweth not therby that we must nedes take the other speche touchīg the body to be fyguratyue also especially for that in the one spache it is to wit touchyng the body al the circūst āces of the texte course of scripture do enforce vs to take the speache properlye wherein the other speache touching the cup al the circumstances of the texte and course of scripture doth importe the contrarye ¶ An other obiection is that Chryste hath but one true natural body nowe say they one true natural body can not truely be but in one place therefore say they seyng Christes body is truely in heauen it can not be truely also in the sacrament of the aulter ¶ For aunswere whereunto maye be sayde that in dede it is true that Christ hathe but one true naturall body and where they saye that one true naturall body can not be but in one place it is also true after one the selfe same maner of beyng but after diuerse maners of being one body maye be sondrye wher yea and at one tyme to it is to wyt in heauē in the visible fourme and maner of man and in the sacrament of the aulter vnder the forme and maner of breade and wyne and in eueryche of them really and truely to in those respectes God beyng therein the doer who is omnipotent ¶ Ther is also another obiection and that is thys GOD can make man but man cannot make God now say they if the true bodye of Christe were really and in dede in the sacrament of the aulter then the priest which is a man should therby make God but mā cannot make God therefore in the sacramēt of the aulter ther is not the very true body of Christ ¶ For aunswere whervnto is to be sayd that this obiectiō procedeth of a great ignoraunce for he that maketh this obiection taketh that the priest saying masse and pronouncing the woordes of cōsecracion doeth make God where in very dede the priest goeth aboute no suche thinges and yf he dyd nether be ne yet god himselfe c●n make God but the truth is that the preist being the minister of God and god beyng ther the worker with hys worde by the preist pronounced there is caused the very body of Chryst to be ther present wher it was not ther before yet no new body ther made but that bodye ther presente which lōg ago was borne of the Uyrgyn Mary the same I say in substaunce is there present onely vnder the formes of breade and wyne ¶ An other obiection there is and that is thys S. Luke in the. xvii chapiter of the actes doeth testifye that S. Paule beyng at athens and in mars strete before the councell there dyd saye amongest other wordes that God doeth not dwell in temples made with handes where vpon the 〈◊〉 vnlernedly doth gather that seyng the material temple is made with handes and the sacrament of the aultar is in the sayd materiall temple it foloweth say they that the body and bloude of Chryste can not be in it because God doth not dwell in temples made with handes And thys obiection hath bene soo muche iiked and commended amongest the procedyng prechers abusing the ignoraunt that they thought it ineuitable therfore abusyng the sayd people they caused it to be sette vp and paynted for a gaye shew in the temples ¶ For aunswere whervnto this is to be tolde you that ther is a great dyfference betwene beyng dwellyng in a place for a greate manye of you I 〈◊〉 not haue bene both in the 〈◊〉 syde in Paules churche yarde yea and Paules churche to wher ye haue not with moost due reuerence vsed and behaued your selues and yet I am sure that ye dwell not there In dede God is properlye sayde to dwell in heauen because he ther doth shew and manifest his great glorye and in the hartcs of iust and good peo ple he is also sayd to dwell by grace but as for other places he is in them beyng but not dwelling And as concernyng the beyng of God in the sacrament of the aultare forasinuch as there is the very substaunce of chrystes naturall and true body and bloude taken of the Uyrgyn Mary and that the di uinitie is in vnitie of persō inseperably vnited and ioyned to the sayd bodye and bloude therefore we must saye and beleue that the godhed of Christ is in the sacramēt of the aultar with his humanitie in a very specyall sorte and dothe not thereby dwell in the sayde sacramente and soo this obiection is not worth a 〈◊〉 butten for all the bragges that hath bene made of it Other fond and folishe obiections ther are which are not worthy to be answered vnto and therfore are not nedefull to be touched exhortyng you therfore in Chryst 〈◊〉 and stedfastly to beleue the doctrine of the 〈◊〉 church herein and so shal you auoyde daunger please God profyt your selfe and lyuyng wel come at the last to ioy euerlastyng which graunt vnto vs the father the sonne and the holy ghost to whome be honoure and glory for euer AMEN Tetrastichon in immodicam praesentis temporis pl●uiam Obsecro quid sibi ●●lt ingensque ab aethere nymbus Noctes atque dies sic sine fine ruit Mortales quoniam ●olunt sua criminia fler● Coelum pro nobis soluitur in lacrimas A Dialoge betwene man and the Ayre of like effecte Man These 〈◊〉 showres and ragyng 〈◊〉 that

¶ A profitable and necessarye doctrine with certayne homelyes adioyned thervnto set forth by the reuerend father in God Edmunde Byshop of London for the instruction and enformation of the people being within his diocesse of London of hys cure and charge Declina a malo fac bonum Presis vt profis The Preface of the Bishop of London to the reader WHere as in the time of the late outragious and pestiferous 〈◊〉 being here in thys Churche and realme of England al godlines good nes was dispised in maner banished and the catholyque trade doctrine of the church wyth a newe enuyouse and odyous terme called named papystry like also as deuout religion and honest be hauiour of men was accounted and taken for super stition and hipocrisye And therevpon by sundrye wayes and wiles pernicious and euyll doctryne was sowen planted and set forth sometimes by the procedyng preachers sermons sometymes by theyr prynted treatyse sugred all ouer with lose lybertye a thing in dede most delectable and pleasaunt vnto the fleshe and vnto al vnruly persones somtimes by readyng playing singynge and other lyke meanes and new deuises by reason wherof great insolency disordre contention and much inconuenience daily more and more did ensue to the greate dyshonor of God the lamentable hurte and destructyon of the subiectes and the notable reproch rebuke and slaunder of the hole realme The people wherof by sondri wycked persones were borne in hand that they had gotten God by the fote and that they were brought out of tirāny darckenes and ignoraunce into liberti lyght and perfytte knowledge where in very dede they were broughte from the good to the bad And frō goddes blessyng as the prouerbe is in to a warme sonne infected with all errour noughtynes drouned in sensualytie and malyce and armed wyth vnshamfast boldnes presumption and arrogantye takyng vpon them to be guydes instructours and tea chers of other where they themselues were in very dede vtterly blind ignoraunt void of knowledge only bent to destroye al good rule and order I haue for these causes and other honeste consyderatyons thought consyderyng the cure and charge I ha●e of all suche as are of my Dyocesse of London it to be mete conuenyent and necessary for my part earnestly to trauayle and laboure wyth my chapleines and frendes bothe that errours heresyes and noughtye opinions may cleane be weeded pourged and expelled out of my dyocese a greate helpe whervnto is geuen by dyuerse prouysions made by the Kynges and Queenes mooste excellence Maiestyes and especyallye by that godlye proclamatyon whyche of late was sente forthe by theyr graces concernynge the bryngynge in of certayne heretycall and noughtye bokes and also that a verye pure syncere and true doctryne of the fayth and relygion of Chryst in al necessarye poyntes of the same faythfullye playnelye and profytable be set furth wythin my sayd dyocesse to the good erudition and instructyon of all the people wythin the same And therefore haue at thys present for mine owne diocesse caused this present boke with homelies there vnto adioyned to be set furthe that the sayde people accordyng to the wyl and commaundement of the great king and prophet Dauid may declyne from euyl and do that thyng whych is good And the order of thys booke is thys Fyrste because wythoute fayth it is impossyble to please God there shal be in the begynning some thyng spoken of fayth to knowe what it is and how it is to be taken here in thys boke Secondly because the somme and pithe of our chrysten fayth is brefely collected and cōprysed in effect in our commen Crede therefore the sayde Crede to teach vs what and howe to beleue shal be playnely and truly set forth and also declared Thyrdely because there are vii Sacramentes of Chrystes catholyque churche wherein God doeth ordynarily worke and participate vnto vs hys speciall gyftes and graces here in thys lyfe therefore in the thyrde place the sayd vii Sacramentes shal be set forthe and expounded Fourthlye because the. x. commaundementes are the hygh way ordeyned by God in whyche euery one in this life must walke yf he wyll come vnto the blysse of heauen therfore the sayd .x. commaundementes shal orderly be set furth and haue also their declaratyon Fyftely because we ourselues as of our selues are vnhable to doo good and therefore nede alwayes the assistance grace aid and helpe of almyghty God without whych we ne 〈◊〉 can continue in this life nether yet do any thing acceptable in the syght of God whereby to attayne the lyfe to come therefore in the 〈◊〉 place ther is a rowine for prayer as wherby to obtayne grace and helpe at Gods handes And that prayer is there set forth whiche Chryste hym selfe beynge here in this worlde did make and geue to his disciples that is to saye the Pater noster whiche conteyneth in it al thinges necessary for a christen man here in this life and thys Pater noster hath also his exposition Sixtelye because the Aue Maria is a prayer taken out of Scripture and conteineth in it a blessed mat ter and a ioyfull rehersall and magnifienge of God in the worke of Christes incarnation wroughte in the wombe of the blessed virgin Mary and she therby worthelye to be honoured and worshipped therfore the sayd Aue Maria with the declaration ther of is in ordre folowyng the sayd Pater noster Seuenthly because personnes vicars and curates are commaunded by the lawe to reade and declare vnto theyr paryshyoners the. vij deadely synnes the viij beatytudes and certayne other thinges therefore in the. vij and viij places there are set forth at length the sayd thynges with exposition and declaration of the same And albeit these thynges so sette forth beyng red and declared 〈◊〉 the people delyberately and playnely may seme sufficient and the people thereby bound of reason to be content therewithall as hauing all those thynges whych in 〈◊〉 wise are requisite and necessary for theyr soule helth yet to thintent they shall haue no cause to murmure or grudge for lacke of certayne bokes in the englishe tongue for theyr instruction or yet for lacke of preachynge vnto them they shall in the. ix place of thys boke thoughe they cannot rede haue certayne homelyes to be on the Sondayes aud holye dayes by theyr personnes vicars or curates redde vnto them in the Englyshe 〈◊〉 trustynge that the people thus ordered and taught wyll take thys my doyng in good parte and studye as well to profyt them selues therby as I and my chapleynes haue ben studious and carefull herein to doo them good And the Kyng of Kynges and Lord of Lordes geue vs also plentyfully of his grace that euerye one of vs in all partes maye do oure dueties and that we all maye lyue in rest and quietnes and specially in the vnytye of Christes catholique churche and his religion louynge and seruyng God with all our harte in holynes