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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00958	Homelies sette forth by the righte reuerende father in God, Edmunde Byshop of London, not onely promised before in his booke, intituled, A necessary doctrine, but also now of late adioyned, and added thereunto, to be read within his diocesse of London, of all persons, vycars, and curates, vnto theyr parishioners, vpon sondayes, & holydayes.	Bonner, Edmund, 1500?-1569.	1555 (1555)	STC 3285.2; ESTC S103088	74,513	149

the thyrde time doest thou loue me and he aunswered and sayde Lorde thou knoweste all thinges thou knowest that I loue thee He sayde vnto him feede my shepe This processe of Scripture hath in it many circumstaunces to be noted The fyrst is that other Apostles beynge than present and amongest them euen he of whom Christ did euer make very much of that is to say S. Iohn yet our Sauiour Christ dyd dyrecte his speach and talke but to Peter onelye signifienge the matter wherof he dyd speake to appertayne to Peter chieflye and pryncipallye and not in so speciall a sorte to anye one of the apostles els Another and seconde circumstaunce to be here considered is that oure sauioure dyd aske Peter moost earnestly whether he loued him more than did the other apostles And the thyrde cyrcumstaunce is in that Christe dyd commytte both his lambes and his shepe vnto hym These cyrcumstaunces I saye and other suche like well considered doo conuince and clearelye proue that the hyghe charge ouer all the churche militant was especially committed to Peter And to this purpose maketh and serueth an other talke of our sauiour vnto S. Peter written in the .xvi. of Mathew where the texte is in this maner Venit autem Iesus in partes Caesareae Philippi Math. 16. interrogabat discipulos suos dicens Quem dicunt homines esse filium hominis At illi dixerūt Alij Ioannem Baptistam alij autem Heliam alij uero Hieremiam aut unum ex prophetis Dicit illis Iesus uos autem quem me esse dicitis Respondens Simon Petrus dixit Tu es Chrictus filius Dei uiui Respondens autem Iesus dixit ei Beatus es Simon Bariona quia caro sanguis non reuelauit tibi sed pater meus qui in coelis est Et ego dico tibi quia tu es Petrus super hanc petram aedificabo Ecclesiam meam portae inferi non praeualebunt aduersus eam Et tibi dabo claues regni coelorum Et quodcunque ligaueris super terram erit ligatum in coelis quodcunque solueris super terram erit solutum in coelis That is to saye Iesus came into the coastes of Cesarea Philippi and he asked his disciples sayinge Whom doo men say the sonne of man to be And they aunswered some Iohn Baptiste some Helias some Hieremias or one of the prophetes Iesus sayd vnto them But who saye you that I am Then Simon Peter made aunswer and sayde Thou art Christ the sonne of the liuinge God And Iesus answered and sayd Blessed art thou Simon the sonne of Ioanna for fleshe and bloude hath not this reueiled and opened vnto the but my father whiche is in heauen And I saye vnto the that thou arte Peter or a rock and on this rocke I wyll buylde my church hell gates shal not preuayle agaynst it And I wyl gyue vnto thee the keyes of the kingdō of heauē whatsoeuer thou shalte bynde vpon earth shal be boūd also in heuē whatsoeuer thou shalt lose vpō the earth shal be loosed also in heauē These wordes of Christ were spokē longe before that Christe gaue that other cōmaūdemēt to Peter to feede hys flocke and that thynge whyche is perfourmed in the other woordes is here promysed in these woordes In the other woordes oure sauioure dothe presently put him in authoritie saying Feede my Lambes feede my shepe In these woordes he dooeth but promyse the sayde authority vnto him sayenge Vnto thee wyll I gyue the keyes of the kyngedome of heauen and what so euer thou loosest or byndest in earth shal be loosed or bounde in heauen The lyke of this did our sauiour neuer speake to any one of the Apostles els seuerally but onely generally For generally to Peter and to the reste being al together sauing Thomas who was absent Christ sayed the woordes whyche are writtē in the .xx. Iohn 20. of Iohn it is to witte Receyue you the holy ghoste whose synnes ye remyt they are remytted and whose synnes ye retaine Math. 18. they are retained And in the .xviii. of Mathew Christ sayeth vnto the twelue What so euer thynges you shal bynde vpon the earthe shal be bounde also in heauen whatsoeuer you shal lose vpō the earth shal be losed also in heauē Yf our sauiour Christ had not intended to gyue vnto Peter a speciall authoritie aboue the rest what nede was there to speake this seuerallye vnto Peter seing he had spoken it generally to them all before And what thing ment he els when in the presence of al the twelue he promised to gyue vnto Peter the keyes of the kingdome of heauē sauing a speciall priuilige or prerogatyue to Peter Our Sauiour through his heauenly wysedome perceyuynge that it is most necessarye one to be ouer a hole multitude specially being a multytude congregated of so infinite a number of people and of so sondry nations as is the catholyke churche did appoynte S. Peter to that offyce and Peter hauinge receyued such charge at Christes handes did incontinentely practyse and exercise the same and all the rest of the Apostles dyd gyue place vnto him Act. i. And therefore in the first of the Actes it is written howe that after Christes ascension incontinently S. Peter rose vp in the myddest of the faythfull and moued them to goo to the election of one that should succede in Iudas rowme which offyce he vndoubtedly woulde not haue taken vpō him but that our sauiour Christ had Authorised him in such sorte as is before declared In the .ii. Actes 2. of the Actes it is wrytten howe that in the presence of all the Apostles S. Peter tooke vpon him to speake in all their names to the people on whitsonday in the morning streighte after that they had receyued the holye Ghoste in the likenes of clouē tunges In the third of the Actes it is writtē Actes 3. how that S. Peter healed a lame mā which was lame from his mothers wombe and that when the people wondred at so straunge a myracle the sayd Peter made an oration vnto them Act. 4.5.6 In the fourthe of the Actes and in the fyfte and syxt there is the lyke and in manye other places of the same booke All whyche places of scrypture oughte to perswade euery godlye harte to thynke that oure sauiour dyd gyue vnto sainct Peter that authoritie aboue all the reste of the Apostles vpon hys hoole churche for an vnytye and good order to be kepte in the same And yet for your better contentation herein you shal here the authorities of the Aunciente fathers in this behalfe Origene Origenes a greeke wryter whyche was wythin two hundred yeares after Christe in hys exposition made vpon the .vi. Chapiter of S. Paules Epistle to the Romaynes wryteth thus Petro cum summa rerum de pascendis ouibus traderetur et super ipsum tanquam super terram fundaretur ecclesia nullius confessio

uirtutis alterius nisi charitatis exigitur That is to saye when the hyghest authoritie or feedinge of christes sheepe was committed vnto Peter and the churche was builded vpon hym as vpon a sure grounde there was requyred or exacted of hym the profession of none other vertue saue onely of charitie Ciprianus The blessed martyr sainct Cipriane in many places affyrmeth the same and amongest other in hys Epistle written Ad Iubatanum sayeth Manifestum est vbi et per quos remissio peccatorum dari possit Nam dominus primum Petro super quem edificauit ecclesia suam et vnde vnitatis originem instituit et ostendit potestatem istam dedit That is to saye It is manyfest where and by whome remission of synnes maye be gyuen for oure Lorde fyrste vnto Peter vpon whome he buylded hys churche and from whome he dyd ordeyne and shewe the begynnynge of the vnitye to procede dyd gyue that power or authoritie And in the same Epistle within a whyle after he sayeth Ecclesiam que vna est fundauit super vnum that is to saye He dyd founde his churche which is but one vpon one Sainct Basyll Basilius in hys booke against Tauonius writeth thus Per hanc vocem intelligimus Ionae filium qui fuit ex Bethsaida Andreae fratrem qui ex piscatore in Apostolatus ministerium vocatus est Qui quoniam fide praestabat ecclesiae in se aedificationem suscepit That is to saye by this voice we vnderstāde the sonne of Ionas which was of Bethsaida the brother of Andrewe which sonne of Ionas was called from a fysher to the ministerye of the Apostleshyp and bycause he excelled in faith he had the churche buylded vpon hym Sainct Ambrose in hys fourthe sermon sayeth Ambrosius Petrus denique pro soliditate deuotionis ecclesiarum petra dicitur sicut ait dominus Tu es petrus et super hanc petram aedificabo ecclesiam meam Petra enim dicitur quod primus in nationibus fidei fundamenta posuerit et tanquam saxum immobile totius operis Christiani compagem molemque contineat That is to saye Fynally or for a conclusion Peter for the soundenes or substancialnes of his deuotion is called the rocke of the churches as oure Lorde sayeth Thou arte Peter or of a rocke and vpon this rocke wil I buylde my churche In dede he is called a rocke bicause he was the fyrste that did laye the foundation of faythe amongest the gentiles as a stone or a rocke that cannot be moued he doeth conteine or kepe the frame and weight of the hole christen woorke Augustinus S. Augustine hath the lyke in his syxe and twenty sermon de sanctis and in his .xvi. sermon de tempore but moost notably in hys .124 sermon de tempore where he maketh a large processe of sainct Peter and emōgest other thinges speakyng of Peters denial of his maister he wryteth thus of hym Totius corporis morbum in ipso capite curat ecclesie et in ipso vertice componit membrorum omnium sanitatem That is to saye He meanyng Christ doeth cure in the very heade of the churche meaning Peter the dysease of the hole body and in the very crowne or toppe of the head he frameth the healthe of all the members Here ommyttynge infynite other authorities of the aunciente fathers touchynge the primacye or hyghest authoritie ecclesiasticall to haue bene gyuen vnto sainct Peter of our sauiour Christ hym selfe I exhorte you in consideration partely of these testimonyes some wherof are taken out of the very scripture somme out of the aunciente and famous doctours of the churche and partly and mooste especially in consyderation of the cōsent of the hole catholike church herein nothing to doute in this matter but that the holy Apostle S. Peter was Christes vicar on earthe and had hygher and more authoritye generall then anye one of the Apostles els and that the speciall purpose why that Christ woulde haue suche authoritie to be in one mā was is for the preseruation of vnitie in his church whyche churche is but one and thus muche for thys tyme shall nowe suffice you In the nexte homely you shall heare further of this matter Io. Harpesfelde sacrae theologiae professoris et Archidiaconi London ¶ An other Homelye of the Prymacye Act. 8. IT is wrytten in the .viii. chapiter of the actes how Simon Magus dyd offer vnto Saynte Petermony to giue him power that on whome soeuer he shoulde laye hys handes the same parson might therby receiue the holy Ghost But being for this his most wicked request greuously reproued and fearyng withal to contynue any lōger in those parties that is to say in Samaria so nighe thappostles he the sayde Symon Magus fled to Rome and there by his enchauntementes Iustinus Martir dyd greately delude the people as Iustynus the Martyr a very auncient writer in his seconde Apologie directed or sent to the Emperoure Antonius doth playnelye testifie Ireneus Ireneus also in his first boke Contra hereses doth recorde the same And the said Simon Magus dyd so delude blind the people that they dyd esteme him for a God and dyd set vp his image in the Citye with this inscription Simoni deo sancto That is to say To Simon the holye God But it was not longe after those prankes played by Simon Magus thus seducyng the inhabitātes ther but God sent his great Apostle saynct Peter thyther that is to saye to Rome who bothe did confounde the sayde Simon Magus and dyd also conuert a great number of the people there vnto the faythe of Chryste as is at large set fourthe in the .xiiii. chapiter and seconde booke of Eusebius Historia Ecclesiastica Eusebij Ecclesiasticall historye Nowe this Apostle sayncte Peter by the wyll and prouidence of God beynge brought to Rome dyd there continue byshop of that Sea .xxv. yeares and there also dyd suffer a glorious martyrdome in the last yeare of the reygne of cruell Nero Themperoure whyche thynges Sayncte Hierom in the verye begynnynge of hys woorke Hieronimus De Ecclesiasticis scriptoribus dothe wytnes in this maner Simon Peter the sonne of Ioannes of the prouince of Galile and of the towne of Bethsaida the brother of Andrewe the Apostle after his byshopricke in Antioche and after his preaching in Pōtus Galatia Cappadotia Asia and Bithinia to the Iewes whiche were dyspersed abrode in sondrye contries came to Rome to ouer throwe Simon Magus and there dyd kepe his sea fyue and twenty yeres vntyl the last yere it is to wyt the .xiiij. yere of the reigne of Nero by whome he was crucifyed and so crowned with a crowne of martyrdome his heade beynge turned downe to the grounde and his feete vpwarde bycause he sayde or accompted hym selfe vnworthy to be crucyfyed in suche forme and maner as hys mayster Christ was Ambrosius S. Ambrose in hys .lxx. sermō speakyng of the martyrdome of sainct Peter

obteyne the euerlastyng lyfe whyche sende vnto you all the father the sonne and the holy Ghost to whome be al honor and glorye worlde wythout ende Amen Io. Harpesfelde sacrae theologiae professoris et Archidiaconi London ¶ An homely declarynge that in the blessed Sacrament of the aultare is the very body and bloude of oure Sauioure Christe AFter that men are once graft in Christ and be made partakers of his death passion amonge other theyr dueties one of the cheife is diligētly to prepare them selues to the worthy receauynge of the blessed Sacrament of the aultare wherevnto are two thynges on our partes requisit as sayeth saynt Basell Basill in his rules good reason confirmeth the one feare the other fayth The feare whiche men must haue when they prepare them selues to come to this sacrament ought to be grounded vpon that terrible sayinge of saynt Paule in the .xi. chapter of his fyrste Epistle to the Corinthians where he sayth 1. Cor. 11. that whosoeuer doth participate therof vnworthely doth eate and drinke his owne dampnation The fayth whiche we must haue in oure hartes when we come to Gods borde is to be buylded lykewise vpon the vndoubted aucthorities of scripture whiche declare moost playnly vnto vs what meate it is that we there eate For the parfyt vnderstandyng wherof let vs consider that our sauiour Christe beynge here on earth dyd fyrst make a solempne promyse of a meate whiche hym selfe woulde geue vnto vs and afterwarde in dede he dyd geue the same accordynge to his promyse In the promyse makynge he sayde as it is wrytten in the .vi. chapter of S. Iohns Gospel The breade Iohn 6. or foode that I wyll geue vnto you is my fleshe whiche fleshe I wyll geue for the lyfe of the world and in the same chapter he also saith My flesh is verily meat and my bloud is verely drincke And as he then promised so he afterwarde perfourmed euen the very laste nyghte that euer he companyed with his Apostles before his death at whiche tyme he toke breade into his handes and gaue thankes and brake it and gaue it to his disciples and sayde Take eate this is my body whiche shal be geuen for you Yf we cōpare the wordes spoken by Chryste when he made the promyse of a meat to be by him geuen vnto vs with those other wordes whiche he vttered in geuyng of the same we nede not doubt of the thynges which he gaue In the promysse makynge he sayde that he woulde geue vs his flesshe in the perfourmynge of the promise he geueth the same sayinge take eate this is my bodie Agayne in the promise making he affyrmeth that the fleshe whiche he would geue vs to fede on should be the selfsame flesh that sholde be geuen for the lyfe of the world and in the performaunce of his promyse he said that the thing which he gaue was his bodye whiche shoulde be geuen to death for vs. Nowe the circumstaunces beyng wel consydered which our sauiour vsed in the institution of this most blessed Sacrament shal greatly cōfyrme al godly hartes in the true belefe of the same The tyme was the night before he suffered deathe to signifie vnto vs that this meate being differred to the last day that euer our Sauiour was conuersaunt with his Apostles must nedes be his very body and bloude in dede and such a meate as no other can be in any wyse comparable vnto it Agayne in that our sauiour dyd eate of the paschal lambe with his Apostles immediatly before he did institute this sacrament it most playnely declareth vnto vs that this sacrament is a marueylous worthye mysterye and that very thing which the eatyng of the paschal lambe in the olde lawe did prefigurate for whiche cause whē this was instituted that was abrogated Nether is it with out a meruelouse consideration that Chryst at that heauenly banket would of purpose nother haue the blessed Vyrgyn Mary his mother presente with him nor anye other of his dyscyples saue onely the .xii. Apostles whome he appointed to be the heade ministers of al his misteries here on the earth and specially to be the ministers of this most blessed sacrament and the instructours of al other touching the same Now what meneth it that our Sauiour was not content to offer them this sacrament onely but with the offeryng therof he said also vnto them Take eate take and drinke Do mē vse to offer to other meate and drinke for anye other purpose but onelye that they shoulde eate and drynke thereof but bycause it was his bodye and hys bloude therefore he fyrste byddeth them take and not feare to eate and drynke the same Besydes this it is to be well noted that the three Euangelistes Mathew Marke and Luke doo all three agree in the maner of the institution of thys sacramēt they wrytyng all thre their gospeles at sōdry tymes Chrisosto and Theophilact as Mathew eyght yere after the ascencion of our sauiour Christ Marke .x. yeares Luke xv yeares And where in doubtefull speaches of our sauiour Christ some one or other of the Euangelistes euermore openeth plainely the very meaning of the speches yet touching these words this is my body no one of them maketh any declaration vpon the same but they all leue them to be takē of vs as they sound and as of most plaine wordes they make no exposition or interpretation of them at al. Whyche poynte must be well consydered And therfore note that where Chryst sayde It is impossible for a rych man to entre into the kingdō of heauē bicause the meaning of these wordes may be diuersly taken Marke 10. thereof S. Marke in his tenth chapyter declareth the very meanyng of them saying It is harde for them that trust in there substaunce to be saued Agayne Christ at another tyme sayde to the Iewes loose you this temple in three dayes shal I buyld it agayne And for that the sense of these wordes is doughtfull S. Iohn there expoundeth them and sayeth that Chryst by the tēplement his body whiche should be by the Iewes put to death and by him the thirde daye shoulde be raysed from death to lyfe In the .vii. of Ihon Iohn 7. oure sauiour sayeth He that beleueth in me as the scripture sayeth there shall ryuers of quicke water flowe out of him And bicause this saing is obscure S. Iohn to make it open sayeth that he spake those wordes of the spirit which they that beleued in him should receyue In the .xii. chapyter of S. Ihon our sauiour saieth in this maner If I belyfte vp from the earth Iohn 12. I wyl drawe al thinges vnto my selfe And S. Iohn by and by geueth vs the exposition saying that hereby he signyfyed what kynde of death he should suffer Manye other lyke places are there in the newe testamente the matter of which places is not so highe nor soo nedefull to be ryghtly vnderstanded as the meaning of

the aultare Ye must knowe that the presence of our sauioure Chryste in this sacrament of the aulter is not to the intente that Chryst should be conuersaunt with vs here in thys Sacrament in such sort and maner as he was with his Apostles when he liued here on earth that is to saye in the visible shape and fourme of a mā but his presence in the Sacrament is to the intent to be to vs an heauenly fode and therefore he is presente in the sacramēt vnder the fourmes of bread and wine so that our outwarde eyes and senses are certifyed with the outwarde fourmes and sensyble qualityes and the whole man with al receaueth the verye bodi and bloud of our sauiour Christ S. Augustine as is writen in a boke called Sententie prosperi dothe say Auguste in Sentētie Prosperi that christen men do honour vnder the formes of breade and wine which thei see with their bodely eies the bodie and bloude of our Sauiour Christ which they do not see Eusebius Emissenus Eusebius Emissenus also an aūcient father of the Greke churche speaking of the foresayd two partes conteined in the Sacrament of the aultar sayeth in thys maner This is the thing which bi al meanes we intend to proue that the Sacrifice of the churche doth consist and is made of two partes that is of the visible fourmes of the elemētes and of the inuisible body bloud of oure Sauiour Chryst S Ciprian in his treatise entituled Cipriane de coena domini De coena domini doeth most playnelye saye that the bread which our Lord did giue to his disciples was by the omnipotēcie of god made fleshe was chaūged in nature but not in fourme Eusebius Emissenus in a sermon of the bodi of Christ. The forenamed Eusebius in a sermō of his made of the body of Chryst dothe farder saye that Christ the inuisible priest doth tourne visible creatures bi his word through his secret power into the substaunce of his body blud Now for to signify this chaunge or turning of bread and wyne into the substaūce of Christes bodye and bloude the catholyke church vseth this word Trāssubstanciatiō which is as much to say as the chaūging of one substaunce into another Nether is it to be counted vnfyt that there should in the Sacrament of the aultare be the fourme of bread yet not the substaūce of bread seyng God is the doer worker therof Exo. 20 to whom nothing is impossible We read in the nynetenth Chapiter of Exodus how that when God came downe frō heauen vnto Mounte Sinai there was heard a soūd of a trumpet and yet material trumpet was there none vii chapiter of the fourth of the kinges In the fourth boke of the Kynges the .vii. chapiter God caused a soūde to be heard in the tentes of the Sirians as if it had bene of horses charets and of a greate armye yet was there nother horse charet nor armye In the thirde chapiter of Daniel it is recorded howe the three chyldren were in the myddest of the flamyng furnes and yet felte no heate soo that there was the substaunce of fyre and yet it dyd not bourne which to nature is impossible but to GOD is an easye matter In the .xvii. of Mathewe we reade Math. 17. howe that Chryste was transfygurated and that hys face dyd shyne as the Sonne and that hys apparel was made as whyte as snowe In the .xxiiii. of Luke Ln. 34. Chryst appeared to two of his dysciples goyng to Emaus like a straunger In al these foresayd examples we see as straunge a woorke as is transubstantiation yet no man douteth of them bycause God is the worker nor anye man asketh howe this or that coulde be but beleuethe it and soo oughte we to doo concernynge the chaunge of the substaunce of breade and wyne into the substaunce of Christes bodye and bloude and not aske howe it may be The blessed martyr Iustinus affyrmeth that this question howe Iustinus martir is a token of vnbelefe and S. Ciril writing vpon the .vi. Chapiter of S. Iohn blameth the Capernaites Ciril vpon the Vi. of S. Iohn bycause they dyd aske howe Chryst was able to giue thē his fleshe to eate The wordes of saincte Cyryll be these They aske not without great impietie how canne this man geue vs hys fleshe and they remember not that nothing is impossible to God but let vs sayeth he haue firme faith in the misteries and let vs neuer in so high matters eyther thincke or aske this how Whē God is the worker let vs not aske how but let vs leaue the knowledge of his worke to hym selfe Chrisostome vpon Iohn the Vi. S. Chrisostome lykewyse vpon the sayde .vi. Chapiter sayeth that when this question howe any thing is done commyth into our myndes then with all there commeth vnbelefe also But bycause in scrypture the thyng that we receyue when we come to the sacramente is called bread therefore men haue fansied with thē selues that there must be the substaunce of material breade deceauing themselues by mystakyng the signification of this worde breade For thoughe in our common speach we vse to signify by this word bread that one kinde of materiall substaunce which is made of corne or graine yet in scripture it signifieth all kynde of fode whether it be the fode of the body or the fode of the soule and so dothe also the latyne worde Panis elles when we desyre god in our Pater noster to geue vs our dayly bread we shold make an vnperfytte petition which yet is a mooste perfyt petition Iohn 6. wherby we aske of our heauenly father all necessary fode In the .vi. of Ihon Manna is called breade and yet was it made of no kynde of corne or grayne and in the same chapiter Christe is called breade bycause he is the fode of the soule and there lykewyse the fleshe of Christ in the sacramēt is called breade and not there onely but in S. Paules Epystle also to the Corinthians for that it is the fode whereon we fede when we receaue the sacrament Agayne it is a commen trade in scripture to cal thinges by the name of that thinge whyche they once were as Adam is called earth because he was made of Earth Math. 11 and Chryst sayeth the blinde see the lame walke the deafe heare the dumme speake meanyng by the blynde lame deafe and dumme suche as before had bene soo but then were otherwyse Thyrdlye for that the fourme of breade doeth remayne it is in that respecte too called breade For these causes good faythful hartes are nothyng greued wyth the callynge of it breade in the scrypture but groundynge them selfes vpon the woordes of oure sauioure Christe when he sayde thys is my bodye and knowynge that it to be bothe breade and hys bodye also at once is impossyble they vndoutedlye beleue that by the power of GOD the