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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	person_n	soul_n	union_n	4,231	5	9.6219	5	true

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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

instructed in the lawe thou doest allowe that is best and doest truste that thou art a guyde of the blinde a light to thē which are in darkenes an instructour of the folyshe a mayster of the ignorante and that thou knowest by the lawe the fourme of sciens truth but yet thou that teachest other teachest not thy selfe thou that prechest against aduoutri art an aduoutrer thy self thou that dooest defye Idoles commyttest sacriledge thy selfe thou that doest glorye in the lawe through transgressing of the lawe doest dyshoner God for the name of God throughe you is blasphemed amongest the gentyles Thus it is euydente by the doctryne of Saynte Paule that nother by the common lawe of nature nether by the special knowledge of the law of Moises man was able to auoyde eternal dāpnation but that he neded besides such knowledge of some other helpe that is of amendes to be made for his sinnes and thereby to be reduced into the fauour of god agayne and to haue aboundaunce of grace geuen vnto hym by which grace he should both in his knowledg be the better established be able also according to knowledge of the truth to walke in the truth For this amendes to be made the second person in trinitie being god immortal became mortal man was made in all partes like vnto one of vs sinne only excepted and he did vnite vnto his godhead the body and soule of man in vnitie of person in such a meruelous sort that as in vs the body being of one nature and the soule being of an other nature doo make yet but one person so in hym the nature of God and the whole perfect nature of man doo make but one person Of this incomprehensible vnion of the godhed manhed in Christ Iohn 1. S. Ihon speaketh in the fyrst chapiter of his gospell saying Verbum caro factum est et habitauit in nobis the worde that is the sonne of God Was made fleshe that is man dwelt amōgest vs. he dwelt here on the earth as scripture declareth aboue .xxxiij. yeares and when he had fulfylled al thynges accordyng to the sayinges of the holy prophetes whiche were to be fulfylled of hym before his passion then he suffred death willingly yea the death of the crosse by suche payne wrongefullye procured of the deuil against him to raunsome mankynde oute of captiuitie whiche it sustayned vnder the deuyll moost iustly and that this raunsome shold be perfyt he suffred sondry sortes of mooste spytefull wronges and intollerable paynes tormentes in his most pure and innocent body as buffeting bindinge scourgyng plattynge on his head a crowne of thorne hanginge on the crosse pearcing of his handes and fete with nayles openynge of his syde with a speare and shedynge of his mooste precious bloude whiche passion of his as it is a moost parfyt myrrour and glasse for vs therein to beholde the excedynge great loue of god towarde vs whiche spared not his onelye sonne but for vs all gaue hym to dye so it is a sufficient occasion to brynge all men in extreme hatred of the deuyll and synne from daunger of whome mankynde coulde not be rydde but onely by so paynefull a death of the sonne of God What can we loke for at gods handes yf we synne from hence forth but wrath and vengeaunce seynge he hath once delyuered vs from synne by so merciful a meanes All that our sauyoure Christe suffered he wyllingely suffered for our synnes hym selfe hauing neuer deserued anye whyt of payne as who neuer synned And yet his passion though it be in it selfe a sufficiente raunsome for the synnes of the whole worlde yet it taketh not place in all men not for insufficiencie in it selfe but for defaute in them that shoulde condignely receaue the merites thereof For this you must know that God requyreth in vs certayne thinges to be accomplished by our owne wil and consent without the whiche we can not be saued no more than yf Christ had neuer dyed for vs. What thinges these are shal be hereafter declared vnto you In the meane season lyft vp your hartes and open them awyde to receaue in vnto them a great loue towardes God who so nobylye created vs and when we through our owne defaute were fallen into the estate of endles misery and wretchednes so mercyfully redemed vs by the passion and death of his onely sonne our sauiour Christ Remember that synne and nought els brought vs fyrst oute of Gods fauour and that to take awaye synne the sonne of God was incarnate and suffered mooste paynefull death on the crosse and therefore hereafter flee you all kynde of synne and fight incessantly agaynst your ghostly enemye the deuyll who being vanquished by Christ is not able now to ouerthrow vs if we in the right fayth of Christ valiantly withstande hym whiche to doo graunt vnto vs the blessed trinitie the father the sonne and the holy ghost to whome be all honour and glory worlde without ende Amen Io. Harpesfelde sacrae theologiae professor Arch. London ¶ An Homely declaryng how the redemption in Christ is appliable to vs. ALthough the death and passion of our sauiour christ be in value a sufficient raunsome for the synnes of the whole world yet in effect it taketh not place in the whole world For neyther Turke Iew nor infidell wāting beleif in Christe can take good by the death and passiō of Christ the scripture most manifestly affyrming in the .xvi. Mar. 16. chapter of S. Marke that Whosoeuer doth not beleue shall be dāpned Agayne euyll lyfe bryngeth to the euyl lyuer eternall death beleue he neuer soo wel As S. Paule witnesseth in the .v. chapiter of his Epistle to the Galathians Gala. 3. where he sayth Walke after the spirite and fulfyll not the lustes of the fleshe For the flesh lusteth contrary to the spirit and the spirit contrary to the fleshe These are cōtrary one to another so that you do not what ye woulde But and yf ye be led of the spirit then are ye not vnder the law The dedes of the fleshe are manifest which are these aduoutry fornicatiō vnclennes wātonnes ydolatry wytchcrafte hatred variaūce contencion wrath stryfe sedition sectes enuye murder dronkennes glotony and such like of which I tel you before as I haue told you in tyme past that they which commit suche thinges shal not inherit the kingdō of heauē Thus you perceaue that to the enioying of the death and passion of Christe these two poyntes are requisit of our behalf the one to beleue rightly the other to lyue vpryghtlye whiche two poyntes no man is able otherwyse to knowe except it be by speciall reuelation from God but onely by the catholike churche whiche catholyke churche our sauioure Christe hath appoynted to be the onely scoole for all men to come and repayre vnto to learne suche truth as is mete for them to know for the attayning of euerlastyng life This catholike church and no other company

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 therevnto to be read within his diocesse of London of all persons vycars and curates vnto theyr parishioners vpon sondayes holydayes Anno. M.D.LV. I.C. The Table i. Of the creation and fall of Man ii Of the misery of all mankynde and of hys condempnation to death iii. Of the redemption of Man iiii Howe the redemption in Chryst is apliable to man v. Of chrysten loue and Charitie vi Howe daungerous a thinge the breake of Charitie is vii Of the Churche what it is and of the commoditie thereof viii Of the aucthoritie of the Churche ix Of the Supremacy x. Of the Supremacy xi Of the true presence of Chrystes body blud in the sacrament of the Aultare xii Of transsubstantiation xiii Of certen Aunswers agaynst some commō obiections made agaynst the sacrament of the Aultare ¶ The Bysshoppe of London to all persons and curates within his dioces of London FOrasmuch as the people of my dioces beyng within your seueral cures charge do as in dede of reason they maye loke for to haue at theyr pastours hand or at the least way by his prouision meane good instruction and teachinge especiallye howe to serue and please God and how also otherwyse to do their dutie as to any one of them in theyr degre doth appertayne And forasmuch also as there is not now a dayes that multitude and plenteth of preachers whiche in tymes past hath ben and by Gods grace hereafter shal be And fynallye for that euery one of you in your owne person is not able to discharge the office of preaching which many good folke do greatly wyshe and desyre ye could and woulde Therfore desyrynge to haue somethyng done onward til God of his goodnes prouide something better I haue laboured with my chapleyns frendes to haue these Homelies prynted that ye may haue somewhat to instruct and teache your flocke withall requyrynge and charginge euerye one of you that diligentlye vpon the sondayes and holydayes ye reade to youre flocke frutefully and deliberately one of the said Homelies And thus fare you well Geuen at my house in London the fyrste daye of Iuly M.D.LV. ¶ An Homely of the creation and fall of man THe Prophette Dauid in his forescore and nintēth psalme exhortyng all people to synge prayse to almighti god to serue hī in gladnes and reioyse in his sight alledgeth thys as a sufficient cause thereof Scitote quoniam ipse est dominus Psalme cxix ipse fecit nos et non ipsi nos which is to saye Know you that he is our Lord it is he that made vs and we made not our selfes And in dede who that diligently wayeth the creatiō of man can not but therin most highly laude prayse almighty god his creator For wher in the creation of al other visible thinges he did but onely commaunde will that they should be made and incontinēt they were made in the creatyng of man he vsed great solempnitie and many notable circumstaunces Fyrst touchyng mā Genes i. he said let vs make mā which words be as it were the wordes of god the father to God the sonne to the holy ghost spoken after the maner of men when they go about some great matter at what time they take good aduisement or they begyn and doo ioyne with the best wysest counsellours that they can get Thys circumstaunce not beyng necessary of goddes parte as withoute the which he might haue created man doth most manifestly declare the special fauour of almyghty god towardes mankynde but that nexte circumstaunce which doth immediatly folowe thys fyrst is a more surer profe and declaration of gods tender loue towardes mā whē he sayth Let vs make man to our owne similitude likenes Now mark good people howe much god dyd for vs in our creation He made vs in very dede like vnto himselfe in so doynge what could he haue done more for vs A wonderfull excellēt benefite comfort is it vnto vs to consyder that man was made like vnto god And to vnderstand this thyng the better you shall know that the similitude and likenes of man to god was not in the body of man for this you must moost certenly beleue that the godhed is a spirite not a bodely substaunce but this similitude and likenes was in the soule which was endued with most heuenly god-like qualities as vnderstandyng memory and wil with sondry gyftes also of grace And here is to be noted by the way that where almighty god sayeth Let vs make man to our owne similitude lykenes he geueth vs to vnderstād that there be three parsons in trinitie yet but one god For in that he sayeth let vs make man therein is signified a pluralitie or number of persones agayne in that he sayeth to our similitude and likenes and not to oure similitudes and lykenesses by thys is signyfyed the vnitie also of one nature and substaunce But to procede further concernyng the creation of man ye shall vnderstand Genesis 2. that the second chapter of Moyses boke called genesis in speciall maner doth recorde the seuerall making as well of the bodye of man by it selfe as also of the soule by it selfe And as touching the body scrypture doth there say that God fourmed or shaped it of the earthe Noting therby the excellēcy of mans body aboue the bodyes of other liuynge creatures For we rede not of anye other lyuyng creature that god shaped or fourmed the body of it but onely that he made it and that at the cōmaundement of almighty god Genesis i. the earth brought fourth foure foted beastes the water in like maner brought fourth fysshes foules Only of the body of mā scripture witnesseth that God shaped it And as cōcerning the soule of mā it is written of it in the sayd second chapter of genesis Genesis 2. howe that god brethed it into the body which .ii. circumstaunces as they import a marueylous excellency of man aboue other bodely creatures so they most clerely declare thexcedyng great goodnes of God towardes man Now when god had in such a singuler fashion creted man he gaue hym souereigntie ouer all the fysshes of the sea ouer the foules of the ayer and ouer the beastes of the lande yea and made him a Kyng and Emperour on the earth And yet not satisfyed with al this he placed man in Paradyse that is in a most pleasaunt garden where he had planted all kynd of frute beautifull to beholde and delicious to eate for man to fede vpon onely one kynde of fruyte he charged hym on payne of death and that not of the body alone but of the soule also vtterlye to refrayne from which was the fruyte of the tree called in scrypture the tre of

their trespasses commytted agaynst vs. But here may ryse a necessary question to be dyssolued If charity requyre to thinke speake and doo well vnto euery man bothe good and euyl how can magystrates execute iustyce vpon malefactours with charitye Howe can they caste euyll men into prison take away theyr goodes and sometime their lyues accordynge to lawes yf Charitye wyll not suffer them so to doo Herevnto is a playne and brief answere that plages and punishementes be not euel of themselues yf they be well taken of innocentes and to an euyll man they are bothe good and necessarye and may be executed accordynge to charitie and with charitye should be executed For declaracion whereof you shall vnderstande that charity hath two offices the one contrarye to the other and yet bothe necessarye to be vsed vpon men of contrarye sorte and dysposition The one office of Charitye is to cheryshe good and innocent men Not to oppresse them with false accusations but to incourage them wyth rewardes to doo well perseuer in well dooynge defendynge them wyth the sworde frō theyr aduersaryes And the offyce of Byshops and pastours is to laude good men for wel doynge that they maye perseuer therein and to rebuke and correct by the woorde of God the offences and crymes of all euyll disposed persons The other office is to rebuke correcte punysh vyce without acceptation of parsons and this is to be vsed against theim onely that be euyll men and malefactours And it is aswell the offyce of charitye to rebuke punyshe and correcte them that be euyll as it is to cheryshe and rewarde them that be good and innocent Sainct Paule soo declareth writing to the Romaynes and sayenge the hyghe powers are ordeyned of GOD Roma 13. not to be dreadefull to them that doo well but vnto malefactours to drawe the swoorde to take vengeaunce of hym that commytteth the synne And saincte Paule byddeth Tymothye constantlye i. Timo. 5 and vehementlye to rebuke synne by the woorde of GOD So that bothe offyces shoulde be dylygently executed to impugne the kyngdom of the deuyl the preacher wyth the woorde and the Gouernoure wyth the swoorde Els they loue neyther God nor them whome they gouerne yf for lacke of correction they wylfully suffer God to be offended and them whom they gouerne to perishe For as euery louynge father correcteth his natural sonne when he dothe amysse or els he loueth hym not So all gouernours of Realmes Countreys Townes and houses shoulde louynglye correcte them who be offendours vnder theyr gouernaunce And cheryshe them who doo liue innocently yf they haue any respecte eyther vnto God and theyr office or loue vnto them of whome they haue gouernaūce And suche rebukes and punyshementes of them that doo offende muste be done in due tyme least by delaye the offender fall headlinges into all maner of myschiefe and not onely bee euyll theimselues but also doo hurte vnto many men drawynge other by theyr euyll example to synne outrage after them As one theef maye bothe robbe manye men and also make many theues and one sediciouse person may allure many and noye a hole towne or countre And suche euil persons that be so great offenders of god and the common wealth charitie requireth to be cut of from the body of the common weale lest they corrupte other good and honest persons like as a good surgeon cutteth away a putrifyed and festred member for the loue he hath to the hole body least it infecte other members adioynynge to it Thus it is declared vnto you what true charitie or christian loue is so plainely that no man nede to be deceyued Whyche loue whosoeuer kepeth bothe towardes God whom he is bounde to loue aboue al thinges and also towardes hys neyghboure aswell frende as fooe it shal surely kepe hym frō all offence of God and iuste offence of man Therefore beare wel away this one shorte lesson that by true christian charitye God oughte to be loued aboue all thynges and all men oughte to be loued good and euyll frende and foo and to al suche we ought as we may doo good those that be good of loue we ought to encorage and cherysh bicause they be good And those that be euil of loue we ought to procure vnto them theyr correction and dewe punyshement that they may therby either be brought to goodnes or at the lest that god and the common welthe maye be the lesse hurte and offended hating alwaies the vyce or offence but louynge the person alwayes as the creature of God and as one who by nature is ioyned in kynred vnto vs. And yf we thus directe oure lyfe by christian loue and Charitye then Chryste doothe promyse and assure vs that he loueth vs and that we be the Chyldren of our heauenlye father and reconciled to his fauor being very members of Christ and that after the shorte tyme of this presente and mortall lyfe we shall haue with him eternall lyfe in his euerlastyng kingdome of heauen Therfore to hym with the father and the holy Ghost be al honor and glorye nowe euer Amen E. B. ¶ An Homely declaryng howe daungerous a thynge the breache of Charitye is OVr Sauiour Christ in the .v. of Mathew setteth forth an vniuersal doctrine Math. 5. that is a doctrine apperteyning indifferently to al Christen mē and there he declareth how great perfection of lyfe ought to be in one of vs sayinge in this maner Nisi abundauerit iustitia uestra plus quam Scribarum Pharisaeorum non intrabitis in regnum coelorum That is to saye Except your rightuousnes excede the rightuousnes of the Scribes the Phariseis ye cannot entre into the kyngedome of heauē For the ryght vnderstandynge of whiche wordes it is to be noted that rightuousnes in this texte doth signifye all kynde of vertue and goodnes and that by the Scribes and Phariseis Christe doth here meane certayne companies whiche were amonge the Iewes and dyd lyue accordynge to the letter of Moyses lawe so vpryghtly in the face of the world that they were commenly taken for parfyt men Oecumenius Oecumenius vpon the fifte of Mathevve an auncient father of the greke churche doth so declare the foresayde wordes Wherefore when our sauioure requireth of vs that we in rightuousnes shoulde passe the Scribes and Phariseis he meaneth that we Christen folke shoulde not onely outwardely seme good in the sight of the worlde as did the Scribes the Phariseis but inwardlye also in our hartes shoulde be lykewyse good in the syght of almyghtye God whiche they were not And because no faute is more greuouse then the breache of Christen Loue and Charitie therefore immediately after the foresayde generall sentence he instructeth vs afore all other thinges in our dutye touchinge Charitie sayinge Dictum est antiquis non occides qui autem occiderit reas erit iudicii Ego autem dico nobis quia omnis qui irascitur fratrisuo reus erit