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	lord_n	19,972	5	4.1650	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04463	Certaine sermons preached before the Queenes Maiestie, and at Paules crosse, by the reuerend father Iohn Ievvel late Bishop of Salisburie. Whereunto is added a short treatise of the sacraments, gathered out of other his sermons, made vpon that matter, in his cathedrall church at Salisburie	Jewel, John, 1522-1571.; Garbrand, John, 1542-1589.	1583 (1583)	STC 14596; ESTC S107761	183,421	378

Et certè imago vel similitudo corporis sanguinis Christi in actione mysteriorum celebratur There leaueth not to be the substance of bread or the nature of wine And indeede the image or represētation likenes of the body blood of Christ is published in the ministration of the mysteries He saith it leaueth not it remaineth it is stil not the forme or appearance but the substance and nature Chrysostome saith Natura panis in Sacramēto remane● The nature of bread remaineth in y e sacramēt And Theodoretus Signa mystic a post sanctificationem nō recedūt a natura sua manēt enim in priori substātia figura forma The mystical tokens or sacramēts after the cōsecration depart not frō their own nature for they remaine stil in their former substāce forme figure Not only in forme and figure not onely in shewe but it remaineth breade and wine in nature and substance Likewise Cirillus Christus fragmēt a panis dedit discipulis Christ gaue fragmēts or pieces of bread to his discipies It was verye bread deuided into sundrie pieces And Rabanus saith Sacramētū ore percipitur in alimētum corporis redigitur The sacrament is receiued with the mouth and is turned into the nourishment of the body Bertramus saith Secundum creaturarum substantiam quod fuerunt ante consecrationem hoc postea consistunt Touching the substance of the creatures of bread wine they abide y e same after as they were before the cōsecration Euen so saith Clemēs Vinum esse illud quod benedictum est ostendit rursus dicens non bibam amplius ex hoc germine vitis Christe shewed that that was wine which was blessed by saiyng againe I will no more drinke of the fruite of the vine I will bring forth no more witnesses in this matter you haue enough and so manye as maye satisfie any reasonable man You see the consent of the old doctors I know not howe any thing may bee more plainely set downe and declared Why then say you how came transubstantiation into the Church How it came in I cannot shew you The husbandmā that findeth his field ouergrowen with cockel and ill weeds knoweth not how they come They grow of thēselues he soweth them not But when or since what time it hath been receiued and allowed of I wil tel you It was first determined enacted in the Councel of Laterane vnder Pope Innocentius the third in the time of king Iohn king of England in the yeere of our Lorde a thousand two hundreth fifteen that is 350 yeres ago not before Then was it first so named and made a matter of faith and neuer before This I speake not of my selfe they that maintaine that errour confesse it the most learned and wisest sagest of them say it And yet then was it no Catholike faith for it was onely receiued in the Church of Rome the other churches ouer all the worlde receiued it not as appeareth by a Councel holden at Florence Therefore if transubstantiation be a matter of faith it is a newe late founde faith and no old and Catholique faith In the time of our great graundfathers it was not so taken Afterwarde Pope Honorius 3. commaunded that it should be kept vnder a canopie and that the people should worship the sacrament And after him Vrbanus 4. made a newe holie day in honour of it which he called corpus Christi day And all these thinges haue been done within these fewe yeeres For before in the times of Augustine Ierome Chrisostome and the old fathers they were neuer heard of But to returne to that we haue in hand whether the bread and wine in the Sacrament remayne in their proper nature Yes verily for so is it auouched by our Sauiour by Saint Paul by Ignatius Iustinus Irenaeus Origen Dionisius Cyprian Ambrose Chrisostome Augustine Gelasius Theodoretus Cirillus Bertramus and Rabanus By so many good and lawfull witnesses it appeareth that the bread and wine remayne in the same nature and substance as before I seeke not to astonishe you by bringing in such a heape of Authors nor yet to seeke mine owne glorie therby God is my witnes and his Christ If I would seeke mine owne commoditie I shoulde holde my peace and not vnfolde these errours wherewith the Churche of God hath byn disquieted these late yeeres As for glorie I haue none in these things shame come vpon them that seek the glory and commendation of men our glorie is to discharge our cōscience and to speake the truth that wee may be blamelesse in the day of our Lord. And yet in speaking thus of the sacrament of the Lordes supper and denying the strange and new learning of transubstantiation and making it knowen that the bread and wine continue stil that they were before we do not conceiue basely or vnreuerently of the sacrament wee doe not make it a bare or naked token Let no man bee deceiued We doe both thinke speake soberly and with reuerence of the holy mysteries As we cannot cal them more then they are so may wee not esteeme them lesse then they are by the ordinance and institution of Christ We say they are changed that they haue a dignitie and preeminence which they had not before that they are not now common breade or common wine but the sacrament of the body and blood of Christ a holy mysterie a couenant betweene Christ and vs a testimonie vnto our conscience that Christ is the Lambe of God a perfite seale sufficient warrant of Gods promises whereby God bindeth himselfe to vs and we stand likewise bounden vnto God so as God is our God and we are his people In Baptisme the nature substance of water doth remaine stil and yet is not it bare water It is changed made the sacrament of our regeneration It is water consecrated made holy by the blood of Christ They which are washed therein are not washed with water but in the blood of the vnspotted Lambe One thing is seene and an other vnderstande Wee see the water but wee vnderstande the blood of Christ Euen so wee see the bread and wine but with the eies of our vnderstanding we looke beyonde these creatures wee reache our spirituall senses into heauen and beholde the raunsome and prise of our saluation Wee doe beholde in the Sacrament not what it is but what it doeth signifie When wee receiue it with due reuerence and faith we say as sayde Gregorius Nyssenus Ego aliam escam agnosco quae c. I know another kind of meate bearing the likenes resemblāce of our bodily meat the pleasure and sweetnes wherof passeth only into the soule It goeth not into the mouth or belly but onelie into the soule and it feedeth the minde inwardly as the other outwardly feedeth the body We say as S. Aug. Ipse est panis cordis nostri Christ is the bread