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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

his iustice receaue man agayne to fauor and state of eternall lyfe beynge thus in bodye and soule by his owne defaulte defyled vnles he were fyrst made pure and cleane againe nether man was able to helpe him selfe herein no nor yet anye angell at al. Wherefore almyghty God whose mercy excedeth all his workes pytienge the wretched case that mankynde was in dyd appoynt euen from the begynnynge his onely sonne the seconde person in trinitie to be the sauiour of the worlde and to restore man againe to perfit clennes both in body and soule and that by the way of very iustice in making a full amendes and payinge a sufficiente raunsome for synne And this sonne of God accordynge to the wyll of his father dyd take vpon hym the nature of man ioyninge to his euerlastynge Godheade the whole and perfyte nature of manhode not making that nature of man which he toke a new of nothing as he dyd heauen and earth nor yet makynge it of a clod of earth as he dyd the body of Adam but he toke the nature of man of the very substaunce of the vyrgyn Mary his mother that lyke as Adam and Eue brought them selues all theyr posteritie through sinne into the estate of eternal dampnatiō so Christ takynge vpon him the very selfe same nature beyng descended from Adam and Eue vnto the Vyrgin Mary and of her beynge taken and ioyned in hym to the godhead in vnitie of person should by his innocency through death wyllyngly suffered in that his most innocent bodye not only hym self become immortal mā haue glory euerlasting but make so many also partakers of lyke blessednes as shuld enioye the merites of his passion Wherefore it is a very pernicious errour to thynke that christ tooke not his fleshe of the verye fleshe of the blessed Vyrgyn Mary his mother Howe could his death haue done me good if it were not of the same nature that I am of Heb. ii therefore S. Paule in his seconde chapiter of his Epistle to the Hebrues sayeth Qui sanctificat et qui sanctificantur ex vno omnes that is He that sanctyfyeth and they which are sanctifyed are all of one and within a lyttle after he sayeth farther Debuit per omnia fratribus assimulari vt misericors fieret et fidelis pontifex ad deum vt repropitiaret delicta populi that is Christe muste in all poyntes become lyke to his brethren that he myght be a merciful and fruteful Bisshop to Godward to procure mercy for the sinnes of the people If Christ tooke not the flesh of the Virgin Marye howe is that promyse fulfylled which God made immediatly after the falle of our first parētes when he thrust them out of paradise at which tyme he said vnto the serpente as it is written in the thyrde chapiter of Genesis I wyl set enmitie betwixt the and the womans sede Gene. 3. and it shall treade downe thy hedde Lo how mercifully God dealeth wyth mankynde He promysed that one shoulde be borne of the sede and stocke of Eue which should vanquyshe our ghostly enemy the diuell Nowe in that he calleth hym the sede of the woman he moste playnely declareth that he must nedes haue in him the selfe same nature that the woman had Agayne God makyng the second promyse of the same sede to come of the stocke of Abraham the patriarke said vnto Abraham as is wytnessed in the .xxii. of Genesys In thy sede shall all the nations of the world be blessed Genes 22 many hūdred yeares after that he promyssed lykewyse to Kyng Dauyd that that sede should come of hym to Which promyses of almyghty God were not to be verified in Chryst if he toke not the substaūce of his flesh of the Virgin Mary his mother But here it may seme straūge to some that almighty god seing he intēded from the beginninge to sēd his sonne into the world to be incarnate for mans redēption did defer the sendinge of hym soo longe that is the space of foure thousande yeares or theraboute To whome it is to be aunswered that the long taryinge of Chryste before he was incarnate came not of lacke of good wyl in god towardes vs but of vnredines and lacke of good disposition to receyue hym on oure partes For if Chryste shoulde haue commen in the begynnyng of the worlde men would haue thought that if God had suffered them to vse theyr owne natural powers they would haue attayned saluation well inough without any other helpe on Gods parte Agayne thoughe after longe experience and trauayle of man folowing the onelye lyghte of nature it was euydente that he neded a speciall ayde from God to the attaynynge of euerlastynge lyfe yet the worlde myghte haue demed that in case God of hys goodnes had geuen vnto manne some speciall lyghte and knowledge of hys wyll and pleasure that then vndoughtedlye without farther helpe he folowynge suche specyall lyght and knowledge myght be able well inoughe to attayne to euerlastynge lyfe Therefore to take all suche excuses awaye and that we should plainelye vnderstande that after we once fell into sinne neither the light of nature in vs neyther the knowledge of the wyll of God by speciall reuelation opened vnto vs was able to helpe vs god suffred mankynde to trauel fyrst by the light of nature secondly by the lawe of Moyses and yet man ranne styll farther and farther into damnation Whereby it appereth that though knowledge of the truth be necessarye to the attayninge of euerlastinge lyfe yet suche knowledge be it neuer so great beyng in a man corrupted with synne is to feble and to weake to purge him of sinne For purgation clensing of synne commeth by some other meanes besides the knowledge of the truth and therfore S. Paule in the fyrste chapiter of his epistle to the Romaines most plainly affirmeth that in the time of the law of nature men knew inough of God but yet not withstanding theyr knoledge they fell into abhominable idolatry The wordes of S. Paule in that place are these So much as may be knowen of god is manifest in thē that is to say in those whiche liued vnder the lawe of nature from Adam vnto Moyses For his inuisible thinges euen his eternal power godhed were sene of thē being vnderstanded by the works of the creatiō of the world so that they are without excuse bicause that when they knew God they glorified hym not as god nether were thankeful but becamful of vanitie in their imaginacions And as the lyght whiche men had by the lawes of nature was not of force to kepe them from synne so nether the lawe of Moyses beyng opened from god him selfe by special reuelatiō could suffice to ryde mā from sinne as S. Paule in the second chapiter of his foresayde epistle testifieth saying Behold thou art a Iew Roma 2 and thou doest rest in the law and doest glory in god and doest know his wyl and pleasure being

Beware of false prophets Math. 7 which come to you in shepes clothing but inwardly they are rauenynge wolues Our sauior calleth them wolues for that they deuoure the soules of so many as giue credite vnto thē he sayeth fardar of them that they come in lambes skins because they pretend the woord of God and therewith bleare the eyes of poore simple men and make them beleue that it is as they saye where in dede whatsoeuer is taught contrary to that that al christendome openly teacheth and from tyme to tyme hath taught is false and cannot possible be true vnlesse we wold say that christ him selfe were not true For he promyseth that hym selfe wil be for euer with the churche and that the holy ghost shal for euer gouerne the same Forasmuch than as there is no other schole on the earth for men to learne theyr duety towardes God and the world but the catholyke churche nor no other doctryne auayleable to eternall lyfe but that whiche the catholyke churche teacheth therefore all christē people are requyred to make a solempne vow at theyr baptisme to beleue the catholyke churche And he that so doeth is in an assured trade of saluation if in his conuersation he folowe the same but contrarywyse he that beleueth it not is in a mooste certayne estate of euerlastynge dampnation Wherefore that you maye knowe what the catholyke churche dothe in all poyntes beleue there shal be hereafter particularly set forth vnto you the seuerall matters requisit to be beleued and practised of all Christen people that no man maye haue iuste cause hereafter to pretende ignoraunce but all men beynge sufficiently instructed maye by folowynge suche doctryne attayne to euerlastynge lyfe whiche sende vnto vs all the blessed trinitie the father the Sonne and the holye Ghoste to whom be all honoure and glorye worlde without ende Amen Io. Harpesfelde sacrae theologiae professor Arch. London ¶ An Homely of Christian loue or Charitye FOrasmuch as the pithe and summe of all thinges which be conteyned eyther in the lawe or in the prophetes doth stād and cōsist in the loue of God and in the loue of oure neyghboure as our sauiour Christ dothe plainely testifye in the .xxii. Chapiter of sainct Mathewe Math. 22. sayenge One of the Pharises beynge a doctoure of the lawe tēpting did aske him and say mayster what is the great cōmaūdemēt in the law Iesus answerynge sayd vnto hym Thou shalte loue thy Lorde God wyth all thy harte wyth al thy soule and wyth all thy hole mynde this is sayeth he the greatest and fyrste commaundement And the seconde is lyke vnto it Thou shalte loue thy neyghboure as thy selfe and of these two commaundementes al the lawe dothe hange and the Prophetes And forasmuche also as we can not loue God well except we doo loue oure neyghboure in a due order ne yet loue oure neyghboure well excepte we doo loue God in that due order that we oughte to doo Sainct Ihon the Euangelist so testifyeng and declarynge Iohn 3. and 4. in the thyrde and fourthe Chapiters of his fyrst canonicall Epistle And finally forasmuche as he that loueth not after this sorte is by the testimonye of the sayde sainct Iohn in the sayde thyrd Chapiter iudged to be in death therefore it is ryghte expediente and necessarye to haue alwayes this loue whiche nowe in oure vulgare tongue and common talke is ofte named by the name of Charitie but very megerly and coldely practised and set fourthe in dede as it shoulde be And of trouthe yf we woulde iudge vpryghtly and well we ought to saye that of all thinges that be good to be taught vnto Christen people there is nothynge more necessarye to be spoken of and daylye called vpon then charitie aswell for that all maner of woorkes of righteousnes be cōteyned in it as also that the decaye thereof is the ruyne of the worlde the banyshement of vertue and the cause of all vice And forasmuche as almost euery mā maketh frameth to him selfe a charity after his owne appetyte and howe detestable so euer his lyfe be bothe vnto God and man yet he perswadeth with hym selfe styll that he hathe charitye Therefore you shall heare nowe a true and playne descripcion of charitie not of mens ymagination but of the very woordes and example of oure sauioure Iesus Christe In whyche description euerye man as it were in a glasse may consyder hym selfe and see plainely without errour whether he be in the true Charitye or not charitie is to loue God with all oure harte withall our life with al our powers with all our strength With all our harte that is to say that our hartes mynde studie be set to beleue his woorde to truste in hym and to loue hym aboue all other thynges whyche we doo loue best in heauen or in earthe Wyth all oure lyfe that is to saye that our chief ioye and delyte be sette vpon hym and his honoure and oure hole lyfe gyuen vnto the seruice of hym aboue all thynges wyth hym to lyue and wyth hym to dye yea and to forsake all other thynges rather then hym For he that loueth hys father or mother sonne or doughter house or lād more then me saieth Christ is not worthy to haue me Wyth all oure powers that is to saye that with our handes and feete wyth our eyes and eares oure mouthes and tongues and wyth all other partes powers bothe of body and of soule we shoulde be gyuen to the kepynge and fulfyllynge of hys commaundementes This is the fyrste and the principal parte of charity but it is not the whole For charitie is also to loue euery man good and euyll frende and fooe And what soeuer cause be gyuen to the contrarye yet neuertheles to beare good will and harte vnto euerye man to vse oure selues wel vnto thē aswel in woordes and countenaūce as in all our outeward actes and dedes For so Christ hym selfe taught and so also he perfourmed in dede And of this loue that we ought to haue amongest oure selues eche to other he instructeth vs thus Mathew v. You haue harde it taught in tymes paste Thou shalte loue thy frende and hate thy fooe but I tell you loue your enemyes speake wel of them that diffame you and doe speake euil of you doo well to them that hate you praye for thē that vexe and persecute you that you may be the children of your father that is in heauen For he maketh the sunne to ryse bothe vpon the euyl and good and sendeth rayne to the iuste and to the vniust For if you loue them that loue you what rewarde shal you haue Doo not the publicans lykewyse And yf you speake well onely of them that be your brethren and derely beloued frendes what greate matter is that doo not the heathē the same also These be the very woordes of oure sauioure Christ him selfe touching the loue of our neighbour And forasmuche as the Phariseis wyth theyr moost

these wordes this is my body and yet of these wordes no one Euangelist maketh any exposition bycause the wordes are playnely and symply to be taken as they were spoken Besids al this we haue in S. Paule in the .xi Chapiter of his first Epystle to the Corinthians a goodly and a large processe touchyng this Sacrament and yet in that whole processe no matter to instructe vs otherwyse to beleue of it than that there is in it the very bodye and bloude of our sauiour Chryst For fyrste he vttereth the wordes of our sauiour euen as the Euangelistes do as that he sayd this is my body and he maketh no declaration vpon the same Secondly where none of the Euangelists make mentiō of any paine due to the vnworthy receauer S Paule affirmeth that the vnworthy receyuing of this Sacrament bryngeth iudgement and dampnation Thirdly he telleth that for the vnworthy receauing herof God plageth cities and countryes with sondry greuous plages as with infirmity with syckenes and with death also Forthely he geueth vs counsell diligentlye to examine and trye our selfes before we come to gods borde If the very body and bloude of oure sauiour Christ be nat in dede in the sacramēt of the aultare why shold our sauiour so speake as he spake in the promysse made thereof why dyd he as he did in the instituting therof why dyd none of the Euāgelists so declare christes wordes why dyd sayncte Paule so terribly pronounce of the vnworthy receauynge of it and so ernestly warne vs of due preparation to be made therefore It is then most vndoutedly to be of all christen people beleued that in the Sacrament of the aultare there is the verye body and bloude of our sauiour Chryst worthy of all honour and glory the selfe same in substaunce that is in heauen which thing for Chryst to bryng to passe is a thing most easye he being God almighty maker of heauen and earth and for him to do is moost semely that as he gaue that bodye to deathe to redeme vs so he should giue the same in this heauenly bankitte to fede vs that he mighte be all in all The body of our sauiour Christ to be in very dede in heauen in the visible fourme of a mā and in the Sacrament of the Aultare inuisibly vnder the visible fourmes of breade and wyne nether is impossible to hys power that made all thinges of noughte nether vnsemely for his exceadyng great loue towardes vs who so loued vs that for vs he did not refuse to suffer death and that the death of the crosse neyther yet is it agaynst his wyll who of his onely mercye so promysed and wyth hys omnipotent word so instituted it nother is it fynally vnfytte for his wysedome seyng he hath so ordeyned that euery naturall mother nourysheth her children wyth the substaunce of her owne body And why then shold christen men refuse to beleue it why do we not rather embrace it and gyue God most hartye thankes for it being the greatest iewel that euer was amonge mortal men why do we not prepare our selues worthely to receaue it and as in all other poyntes of the christen religiō so in the belefe of it geue credite to fayth and bryng reason and our senses in subiectiō vnder fayth but suffer our ghostly enemy by carnall reasons to bryng vs away into heresie quyte and cleane to pull the ryghte faythe out of oure hartes Let vs all good people from hence forth be constaūt in the trueth and as all the catholyke churche beleueth and hath alwayes beleued let vs vndoutedlye perswade our selues that in the blessed sacrament of the Aultare there is vnder the fourmes of breade wine the selfe same body of our sauiour Christ in substaūce which was borne of the Vyrgin Mary and suffered death on the crosse for vs to whō with the father the holy gost be all honor glory world wythout ende Amen Io. Harpesfelde sacrae theologiae professoris et Archidiaconi London ¶ And Homelye of Transubstantiation THere are in the sacrament of the aultare ii thinges speciallye to be considered the one is the body and bloud of our sauiour Christ ther really cōteined the other is the fourmes of breade wine vnder whych the said body blud are cōteined Of the first parte ye hard in the last homely Touching the second the general belefe of the catholyke Churche if there were nothing els ought and may be a sufficient grounde for euery godly man to build hys conscience vpon which churche doth beleue that there is no substaunce of material bread and wyne remaining but onely the fourmes of breade and wyne the substaunce of Christes body and bloude there so contayned And yet because some haue vainely and curiously of late yeares talked of this second part and haue put many fonde doutes and scruples into peoples heades concerning the same ye shall nowe at large and fully I trust be instructed therin And fyrst this is to be noted that God hath from the begynnyng of the worlde manye tymes appeared to man some tymes in one sorte Gene. xviii and somtymes in an other In the .xviii. Chapiter of Genesis it is wrytten howe God and two Aungelles with him dyd appeare vnto Abraham in the lykenesse of men and howe Abraham feasted them Howe vaine a matter were it I pray you for vs here buselye to reason howe God or Aungell coulde appeare lyke man and whether they had true bodyes or no and whether they dyd eate in dede or no and yf they hadde not true bodyes in dede howe the appearaunce of bodyes coulde be where the substaunce of bodyes was not In the thirde chapter of the booke called Exodus we rede that God appeared to Moyses in the lykenes of flamynge fyre Exod. 3. and that oute of a bushe In the .v. of Iosue it is recorded how one sodenly appeared vnto Iosue lyke a man Iosue 5. hauynge a sworde drawen in his hand What can anye manne saye howe God shoulde appeare in a flame of fyre or what substaunce of a sworde was in that which appeared to Iosue Hereby it is easy to vnderstande how daungerous a thing it is to go about by mans wyt or reason to discusse the maner of the workes of almighty God Who seyth not that by the meane of such presumptuous curiositie men haue of late fallē into moost detestable errours touching the mooste blessed Sacramente of the aultare and haue moost spytefully rayled agaynst the same and with moost vyle termes haue gested thereof and finallye moost vily haue vsed the moost precious bodye and bloude of our sauiour Chryst in the same In which doing how can they loke for anye fauour at the handes of their heauenly father seyng in such dispituous maner they entreate the Bodye and bloud of our sauiour Christ his sonne But now to procede forth touching the declaration of the secōd thing to be considered in the blessed Sacramēt of