Homilies set forth by the right reverend father in God, Edmund Bishop of London, not only promised before in his book, entitled, A necessary doctrine, but also now of late adjoined, and added thereunto, to be read within his diocese of London, of all persons, vicars, and curates, unto their parishioners, upon sundays, & holidays.  
Anno. M.D.LU   surrounding the title, decorative border (McKerrow & Ferguson 83): "A compartment with a small medallion of a man's head at top; pillars at sides; and a shield below." Initials of the printer, John Cawood, in the shield. 
I.C.   

The Table.  

i. Of the creation and fall of man..  
two. Of the misery of all mankind and of his condemnation to death.  
iii. Of the redemption of man..  
iiii. How the redemption in christ is apliable to man.  
v. Of christian love and Charity.  
vi. How dangerous a thing the break of Charity is.  
seven. Of the Church what it is, and of the commodity thereof.  
viii. Of the authority of the Church.  
ix. Of the Supremacy.  
x. Of the Supremacy.  
xi. Of the true presence of Christ'S body & blood in the sacrament of the Aultare.  
xii. Of transubstantiation.  
xiii. Of certain Answers against some common objections, made against the sacrament of the Aultare.    

¶ The bishop of London to all persons, and curates, within his diocese of London.  
FOrasmuch as the people of my diocese, being within your several cures, & charge, do (as in deed of reason they may) look for to have at their pastors hand, or at the least way, by his provision, & mean, good instruction, and teaching, especially how to serve and please God, and how also otherwise to do their duty, as to any one of them in their degree doth appertain. And forasmuch also as there is not now a days that multitude, and plenteth of preachers, which in times past hath been, and by God's grace, hereafter shallbe. And finally, for that every one of you in your own person, is not able to discharge the office of preaching, which many good folk do greatly wish, and desire ye could, and would. Therefore desiring to have something done onward, till God of his goodness provide something better, I have laboured with my chaplains, & friends, to have these Homilies printed, that ye may have somewhat to instruct, and teach your flock withal, requiring, and charging every one of you, that diligently, upon the sundays, and holidays, ye read to your flock, fruitfully, and deliberately, one of the said Homilies. And thus far you well.  
Given at my house in London, the first day of july. M.D.LU   

¶ An Homely, of the creation and fall of man.  
THe prophet, David in his fourscore and nintenth psalm, exhorting all people to sing praise to almighti god, to serve him in gladness, and rejoice in his sight, allegeth this as a sufficient cause thereof. Scitote quoniam ipse est dominus, 
Psalm, cxix.  ipse fecit nos et non ipsi nos. which is to say. Know you that he is our Lord it is he that made us, and we made not ourselves. And in deed, who that diligently weigheth the creation of man, can not but therein most highly laud, & praise almighty god, his creator. For where in the creation of all other visible things, he did but only command, & will that they should be made, and incontinent they were made, in the creating of man, he used great solemnity, and many notable circumstances. first touching man, 
Genes. i.  he said, let us make man, which words be as it were the words of god the father, to God the son, & to the holy ghost, spoken after the manner of men, when they go about some great matter, at what time they take good advisement or they begin, and do join with the best, & wisest counsellors, that they can get. This circumstance (not being necessary of god's part, as without the which he might have created man) doth most manifestly declare the special favour, of almighty god towards mankind: but that next circumstance, which doth immediately follow this first, is a more surer proof, and declaration of gods tender love, towards man, when he saith. Let us make man to our own similitude & likeness, Now mark, good people, how much god did for us in our creation. He made us in very deed like unto himself, & in so doing what could he have done more for us? A wonderful excellent benefit & comfort is it unto us, to consider that man was made like unto god. And to understand this thing the better, you shall know that the similitude, and likeness of man to god, was not in the body of man (for this you must most certainly believe, that the godhead is a spirit, & not a bodily substance) but this similitude and likeness was in the soul, which was endued, with most heavenly & godlike qualities, as understanding, memory, and will, with sundry gifts also of grace. And here is to be noted by the way, that where almighty god sayeth, Let us make man to our own similitude, & likeness, he giveth us to understand, that there be three parsons in trinity, & yet but one god. For in that he sayeth let us make man, therein is signified, a plurality, or number of persons: again, in that he sayeth to our similitude and likeness, and not to our similitudes and likenesses, by this is signified the unity also of one nature and substance. But to proceed further concerning the creation of man, ye shall understand, 
Genesis. 2.  that the second chapter of Moses' book, called genesis, in special manner doth record the several making, as well of the body of man, by itself, as also of the soul by itself. And as touching the body, scripture doth there say, that. God formed, or shaped it, of the earth Noting thereby the excellency of man's body, above the bodies of other living creatures. For we read not of any other living creature, that god shaped, or formed, the body of it, but only that he made it, and that at the commandment of almighty god, 
Genesis. i.  the earth brought fourth four footed beasts, & the water, in like manner, brought fourth fishes, & fowls. Only of the body of man scripture witnesseth that God shaped it. And as concerning the soul of man, it is written of it, in the said second chapter of genesis, 
Genesis. 2.  how that god breathed it into the body, which ii circumstances, as they import a marvelous excellency of man, above other bodily creatures, so they most clearly declare thexceeding great goodness of God, towards man. Now when god had, in such a singular fashion, creted man, he gave him sovereignty over all the fishes of the sea, over the fowls of the air, and over the beasts of the land, yea and made him a King, and Emperor on the earth. And yet not satisfied with all this, he placed man in paradise, that is in a most pleasant garden, where he had planted all kind of fruit, beautiful to behold, and delicious to eat, for man to feed upon, only one kind of fruit he charged him on pain of death, (and that not of the body alone, but of the soul also) utterly to refrain from, which was the fruit of the tree called in scripture, the tree of knowledge of good, and evil. And like as in a most marvelous sort he made Adam the first man, so in as marvelous, & strange a sort he made Eve the first woman, even of a rib taken out of Adam's left side, and her he made perfect, and furnished her with like gifts as he had done Adame the first man: What can we then think, or devise, that God might have done more for us in our creation, than herein he did: He made the soul immortal, that is such as should continue for ever without end. He furnished it with most singular gifts both of nature and of special grace also The body of man, in the estate of original innocency, had in it health, strength, cumlines, and other like qualities, in the highest degree of perfection, it had in itself then, no fond lust, or concupiscens, no pronity or inclination to evil, no lothsomeness in doing good, no infirmity or weakness, no lack or want of any quality fit and decent for it. The body of man was then obedient to the soul, the soul altogether obedient to God. So that on God's part, our maker and creator, there is nothing towards us but all perfection, all great kindness, all fatherly love, & favour, Holy scripture most evidently affirmeth that all creatures were made good in their creation, saying. Vidit deus omnia que fecerat et erant valde bona. Gene. i. 
Genesis. ●.  That is. God saw all things which he had made, and they were very good. Which thing as it is generally true in all creatures concerning their creation, so is it in a certain degree of excellency to be verified in man touching the estate of his original innocency. Thus we may perceive that in the creation of man, all was excellent & perfect, which ought greatly to inflame us the more to love and serve almighty God our most loving creator. But for asmuch as that blessed estate is lost, & mankind by the loss thereof, fell into extreme misery and wretchedness, it is consequently to be well considered of our part, by what means man was brought from so good and blessed a case, to so evil and miserable an estate, which point well weighed, is a sufficient ground to cause us on the other side utterly to detest & abhor all sin. For that grievous fall of man came of sin. Sin it was, for which God thrust man out of paradise, sin it was that caused the flesh to strive against the spirit, and the spirit, against the flesh, sin it was that brought unto mankind necessity of bodily death, and all the infirmities and diseases, which man in this transitory life sustaineth, sin finally it was, that caused all the posterity of Adam and Eve to be borne in state of damnation. But some perchance are desirous fardar to know, by what means man was first brought to commit sin. For the understanding whereof, 
Genes. 3.  let us have recourse to the three chap. of Genesis, where it is written: how that the wily serpent the devil came unto Eve and said unto her: Why hath God given you commandment not to eat of every tree in paradise? where unto the woman answered and said: of the fruit which is in paradise we eat, but of the fruit of that tree that groweth in the midst of paradise, GOD hath charged us not to eat or touch it? lest, perchance we die. Then said the serpent to the woman: Nay, you shall not die. For God knoweth that whatsoever day you shall eat thereof, your eyes shallbe opened, and you shallbe like Gods, knowing good and evil. The woman therefore saw that the tree was good to eat of, and beautiful to the eye, and pleasant to behold, and she took of the fruit thereof and did eat, and gave part to her husband, who also did eat.  
Thus through the provocation of the devil, man first fell into sin. Wherefore as we must always abhor sin and forbear it, because of the great misery it brought us unto, so should we no les hate, and to the uttermost of our power, fly the devil and all his suggestions, knowing that thereby we were first induced to commit sin. For as this our adversary was busy at the beginning with our first parents, so is he no les, 
i. Peter. 5.  but rather more busy with us at this present, as witnesseth Saint Peter in the .v. chapter of his first epistle, saying. Your adversary the devil, as a roaring lion goeth about, seeking whom he may devour. This adversary of mankind, disdaining at the great felicity that Adam and Eve were in, never ceased questioning, and crafting with the woman, being the weker and trailer vessel, until he had made them disobey gods commandment: by which their doing, they lost the original great innocency which they had at there creation, which being lost, neither the body would be obedient to the soul, nor the soul to god, but all was in man turned upsidoune: yea thereby they fell also into necessity of temporal death of body, and (which is worst of all) into the estate of eternal damnation, and everlasting death, both of body and soul. But now, because it may peradventure seem in some man's judgement, that seeing the thing that Adam and Eve did; was but the eating of an apple, therefore their fault was not great, nor deserved so grievous punishment, let us consider the circumstances, and we shall soon perceive the offence not light, but very sore and heinous. first the thing which god commanded man to forbear, was a thing most easy for him to forbear, and so much was his fault the greater. Besides this, when a man is told before of great peril and danger that shall light upon him if he do this or that, in case after such warning he offend therein, his fault is thereby made the grievous. Thirdly, the less inclination a man hath to any sin, the more he sinneth if he do the same. Now Adam and Eve, had in them no inclination at all, neither to one vice nor to other. Fourthly, when a man hath late received great benefits at his soveraygns hands, if he incontinently break his express will, the contempt and disobedience is made thereby the greater. The thing that Adam and Eve did eat, was in deed but an apple, yet the eating thereof in that case, was an high disobedience against god, and the corrupting of all mankind, for as much as they two were the very rout, whereof all men must rise, and the rout being once naught, how can the tree or branches, coming of that rout, be good? Therefore S. Paul in his Epistle to the Romans in the .v. chapter thereof saith. 
Roma. 5.  By the offence of one man, sin came upon all men, to condemnation, and in the same chapter immediately after, he sayeth to like purpose, through the disobedience of one man, many became sinners. And within a little after he saith. Sin came into this world by one man, & through sin came death, & so death passed to all men. Thus have you hard first the loving kindness of God to man, in that he created him in so worthy a manner, next ye have hard the mischief that cometh to mankind by sin, and thirdly what an extreme enemy also the devil is unto us. In an other homily hereafter, ye shall hear of the exceeding great mercy of god, in delivering mankind by a marvelous manner, out of the estate of this damnation. Wherefore to conclude for this present time, this shallbe to exhort you, that you fail not daily and howrelye to give most hearty thanks to almighty God, for that he of his mere goodness created you, & created you, not without sense, as the stones, not without reason as the brute beasts, but hath given you all notable qualities and powers that other corporal creatures have, and besides, hath particularly planted in you reason and understanding, and sundry goodly qualities of body and soul, several to the nature of man only, and not common to man, and other earthly creatures. This is furthermore also to exhort you, that remembering what misery came to mankind by sin, and by such a sin, as in some men's judgement might seem to be but very small, it is to wit, by eating of an apple, you will be circumspect in avoiding of all kind of sin, and disobedience, be the thing in his own nature never so small a thing, which is by God himself, or by such as we own obedience unto, commanded. finally and last of all, this is to exhort you, to consider diligently that we have a deadly enemy, which is the devil, who desireth our destruction, and doth most craftily and busily travail by all means with us, to work the same, of whose most subtle and wily trains, we must principally take heed of, which grant unto us all, the blessed trinity, the father, the Son, and the holy ghost, to whom be all honour and glory world without end. Amen.  Io. Harpesfeld sacrae theologiae professor Arch. London.  

¶ An homely of the misery of all mankind, and of his condemnation to everlasting death, by his own sin.  
THe holy ghost, in writing the holy scripture, is in nothing more diligent, then to pull down man's vain glory, and pride, which of all vices, is most universally graffed in mankind, even from the first infection of our first father Adam. And therefore, we read in many places of scripture, many notable lessons against this old rooted vice, to teach us the most commendable virtue of humility, how to know ourselves, & to remember, what we be, of ourselves. In the book of Genesis, almighty God giveth us all, a title & name in our great grand father Adam, which ought to admonish us all, to consider what we be, whereof we be, from whence we came, & whither we shall, saying thus. In sudore vultus tui vesceris pane tuo, 
Gene 3.  donec revertaris in terram de qua sumptus es: quia pulvis es, et in pulverem reverteris. That is to say, In the sweat of thy face thou shalt eat thy bread, until thou retournest into the earth, out of which thou waste taken: for dust thou art, & into dust thou shalt return, Here (as it were in a glass) we may learn to know ourselves, that we be but ground, earth, and dust, and that to ground, earth, and dust, we shall return again, which name and title of earth, and dust, appointed, and assigned by God, to all mankind, the holy patriarch Abraham, did well remember: and therefore he calleth himself by that name, when he maketh his earnest prayer for Sodom and Gomorre, saying in the xviii of Genesis. Cum sim pulvis et cuius, 
Gene. 18  that is to say, seeing I am dust and ashes. 
judith. 3. and. 9 job. 13. Hiere. 6. and .25.  And we read that judith, Hester, job, Hieremye, with other holy men and women, in the old testament, did use sack cloth, and did cast dust, and ashes upon their heads, when they bewailed their sinful living. They called and cried to God for help, and mercy, with such a ceremony of sack cloth, dust, and ashes, that thereby they might declare to the hole world, what an humble, and lowly estimation, they had of themselves, and how well they remembered their name, & title aforesaid, their vile, corrupt, frail nature, dust, earth, and ashes. The book of wisdom also, willing to pull down our proud stomachs, 
Sapience. 7.  moveth us diligently, to remember our mortal, and earthily generation, which we have all of him, that was first made: and that all men, aswell kings, as subjects, do come into this world, and do go out of the same in like sort, that is, as of ourselves, full miserable, as we may daily see. And almighty God commanded his Prophet Esay, to make a proclamation, 
isaiah. 11.  and to cry to the hole world: that all flesh is grass, and that all the glory of man, is as the flower of the field, the grass is withered, and the flower doth fall away, for the wind of our Lord bloweth upon it The people surely is grass, which drieth up, and the flower fadeth away, but the word of our Lord abideth for ever. According whereunto, the holy prophet job, having in himself great experience of miserable and sinful estate of man, doth open the same to the world in these words. Homo natus de muliere, 
job. 14.  brevi vivens tempore, repletur multis miserijs, qui quasi flos egreditur, et conteritur, et fugit velut umbra, et numque in eodem statu permanet et dignum ducis super huiuscemodi aperire oculos tuos, et adducere eum tecum in judicium? quis potest facere mundum de immundo conceptum semine? That is to say Man being borne of a woman, living a short time, is full of manifold miseries, he springeth up like a flower, & fadeth again, vanyshing away (as it were a shadow, and never continueth in one state. And dost thou judge it meet (O Lord to open thine eyes upon such a one, and to bring him to judgement with thee? who can make him clean that is conceived of an unclean seed? In deed all men of their evilness and natural prones, were so universally given to sin, that God (as the scripture testifieth) repent that ever he made man. And by sin, 
Gene. 5. and. 7.  his indignation was so much provoked against the world, that he drowned all the world with noah's flood (except Noah himself and his little household.) It is not without great cause, that the scripture of God, doth so many times call all men here in this world earth, saying. (O thou earth, thou earth, thou earth, hear the word of our Lord. 
Hiere. 22. ) Heir. xxij. This, our right name, vocation, and title: earth, earth, earth, pronounced by the prophet, showeth what we be in deed, by what soever other style, title, or dignity men do call us. Thus, he plainly nameth us, who knoweth best, both what we be, & what we ought of right to be called. And thus he describeth us, speaking by his faithful Apostle S. Paul to the Romans the iii 
Roma. 3.  Chapter, saying. All men, jews and Gentiles, are under sin: there is none righteous, no, not one: there is none that understandeth, there is none that seeketh after God, they are all gone out of the way, they are all unprofitable, there is none that doth good, no not one, their throat is an open sepulchre, with their tongues, they have used craft and deceit, the poison of serpents is under their lips, their mouth is full of cursing and bitterness, their feet are swift to shed blood, destruction and wretchedness are in their ways, & the way of peace have they not known, there is no fear of God before their eyes. And in an other place, that is to wit, 
Gala. 3.  Galathians three S Paul writeth thus: (God hath wrapped all nations in unbelief, 
Roma. 11  that he might have mercy on all The scripture concludeth all under sin, 
Gala. 3.  that the promise by the faith in jesus Christ, should be given unto them that believe. S. Paul in many places, painteth us out in our colours, calling us the children of the wrath of God, when we be borne: saying also, that we cannot think a good thought of ourselves, much less, we can say well, or do well, of ourselves. And the wiseman sayeth, in the book of proverbs, 
Pro. 24.  the just man falleth seven times a day. The most tried and approved man job, feared all his works: S. john the baptist, being sanctified in his mother's womb, 
Luce. i.  and praised before he was borne, called an angel, and great before the Lord, replenished even from his birth, with the holy ghost, the preparer of the way for our saviour Christ, to be more than a Prophet, and the greatest that ever was borne of a woman: yet he plainly granteth, that he had need to be washed of Christ: he worthily extolleth and glorifieth his lord, and master Christ, and humbleth himself, as unworthy to unbuckle his shoes, and giveth all honour and glory to God. So doth saint Paul, both oft, and evidently confess himself, what he was of himself, ever giving (as a most faithful servant ought to do) all praise to his master and saviour. 
john i and .2.  So doth blessed saint john the evangelist, in the name of himself, and of all other holy men, be they never so just, make this open confession: If we say, that we have no sin, we deceive ourselves, and the truth is not in us: If we knowledge our sins, God is faithful and just, to forgive us our sins, and to cleanse us from all unrighteousness: If we say, we have not sinned, we make him a liar, and his word is not in us. Wherefore, the wiseman, 
Eccles. 7  in the book called Ecclesiastes, openly declareth, that there is not one just man upon the earth, 
Psal. 2.  that doth good, and sinneth not. And saint David is ashamed of his sin, but not to confess his sin. How oft, how earnestly, and how lamentably doth he desire Gods great mercy, for his great offences, and that God should not enter in to judgement with him? And again, how well weigheth this holy man his sins, when he confesseth, that they be so many in number, and so hid, and hard to understand, that it is in manner unpossible, 
Psal. 19  to know, utter, or number them? Wherefore, he, having an earnest, and deep contemplation, and consideration of his sins, and yet not coming to the bottom of them, maketh supplication to God, to forgive him his privy, secret, hid sins: to the knowledge of the which, he cannot attain. He weigheth rightly his sins, from the original root, and spring head, perceiving inclinations, provocations, styrringes, stingings, buds, branches, 
Psal, 2.  dregs, infections, tastes, feelings, and sentes of them, to continue in him still. Wherefore he sayeth: Mark, & behold, I was conceived in sins: He saith not sin, but in the plural number, sins: for asmuch, as out of one, as fountain, springeth all the rest.  
And our saviour Christ saith, 
Math. 9  there is none good but God, and that we can do nothing that is good, without him, or no man can come to the father, but by him. He commandeth us all to say, that we be unprofitable servants, when we have done all that we can do. He preferreth the penitent Publican, before the proudeholye, and glorious Pharysey: He calleth himself a physician, not to them that be hole, but to them that be sick, and have need of his salve, for their sore. He teacheth us in our prayers, to reacknowledge ourselves sinners, and to ask forgiveness, and deliverance from all evils, at our heavenly father's hand. He declareth that the sins of our own hearts, do defile our own selves. He teacheth that an evil word, or thought, deserveth condemnation, affirming, that we shall give an account, for every idle word: He saith, he came not to save, but the sheep that were utterly lost, and cast away. Therefore, few of the proud, just, learned, wise, perfit, and holy Phariseis, were saved by him, because they justified themselves, by their counterfeit holiness, before men. Wherefore good people, let us beware of such Hypocrisy, vaineglorye, and justifying of ourselves. Let us look upon our feet, and then down our Peacocks feathers, down proud heart, down vain clay, frail, and brittle vessels. Of ourselves, we be crab trees, that can bring forth no Apples, we be of ourselves, of such earth, as can bring forth but weeds, nettles, brambles, briars, cockle, and darnel. Our fruits be declared in the fift chapter to the Galathians. We have neither faith, Charity, hope, patience, chastity, nor any thing else that good is, but of God: and therefore, these virtues be called there, the fruits of the holy ghost, and not the fruits of man. Let us therefore, acknowledge ourselves before God, (as we be in deed) miserable and wretched sinners. And let us earnestly repent, and humble ourselves heartily, to cry to God for mercy. Let us all confess with mouth, and heart, that we be full of imperfections. Let us know our own works, of what imperfection they be, and then we shall not stand foolishly, and arrogantly, in our own conceits. For truly, there is imperfections, in our best works: we do not love God, so much as we are bound to do, with all our heart, mind, and power: we do not fear God so much as we ought to do: we do not pray to God, but with great and many imperfections. We give, forgive, believe, love, and hope unperfectly: we speak, think, and do, unperfectly, we fight against the devil, the world, and the flesh, unperfectly. 
Luke. 5.  Let us therefore, not be ashamed to confess plainly, our state of imperfection: yea, let us not be ashamed to confess imperfection, even in all our works: Let none of us be ashamed, to say with holy S. Peter: I am a sinful man. Let us all say with the holy prophet david: 
Psal. 160.  We have sinned with our fathers, we have done amiss, and dealt wickedly. Let us all make confession with the prodigal son to our father, 
Luce. 15.  and say with him: We have sinned against heaven, and before thee (O father) we are not worthy to be called thy sons. Let us all say with holy Baruch: 
Baruch. 2.  O Lord our God, to us is worthily ascribed shame and confusion, and to thee, righteousness. We have sinned, we have done wickedly, we have behaved ourselves ungodly, in all thy righteousness Let us all say with the holy prophet Danyell: O Lord, righteousness belongeth to thee, unto us belongeth confusion. We have sinned, 
Daniel. 9  we have been naughty, we have offended, we have fled from thee, we have gone back from all thy precepts, and judgements.  
So we learn of all good men, in holy scripture, to humble ourselves, and to exalt, extol, praise, magnify, and glorify God.  
Thus ye have heard, how evil we be of ourselves, how of ourselves, & by ourselves, we have no goodness, help, nor salvation: but contrariwise, sin, damnation, and death everlasting: which, if we deeply weigh, and consider, we shall the better understand, the great mercy of God, and how our salvation cometh only by Christ: for in ourselves, as of ourselves, we find nothing, whereby we may be delivered from this miserable captivity, into the which we were cast through the envy of the devil, by transgression of God's commandment, in our first parent Adam. We are all become unclean: but we all of ourselves, are not able to cleanse ourselves, nor to make one an other of us clean. We are by nature, the children of God's wrath: we are not able of ourselves, to make us the children and inheritors of God's glory. We are sheep that run astray: we cannot without gods grace, 
i. Peter. 2.  and help, come again to the sheep fold: so great is our imperfection and weakness. In ourselves therefore, may not we glory, which of ourselves are nothing but sinful, neither may we brag of our works that we do, which all be so unperfect and unpure, that they are not of themselves, able to stand before the righteous throne of GOD, as the holy Prophet David sayeth: Enter not into judgement with thy servant, O Lord, for no man that liveth, shallbe found righteous in thy sight. To God therefore, must we fly, or else shall we never find peace, rest, and quietness of conscience, in our hearts. For he is the father of mercies, and God of all consolation, he is the Lord, with whom is plenteous redemption. 
Psal. 129.  He is the God, which of his own mercy saveth us, and setteth out his charity, and exceeding love toward us, in that of his own voluntary goodness, when we were perished, he saved us, and provided an everlasting kingdom for us. And all these heavenly treasures are given us, of his mere mercy, freely. And for whose sake? truly, for jesus Christ's sake, that pure, and undefiled Lamb of God. He is that dearly beloved son, for whose sake, God is fully pacified, satisfied, and set at one with man. He is the Lamb of God, 
i. Peter. 2  which taketh away the sins of the world, of whom it may be truly spoken, that he did all things well, and in his mouth was found no craft, nor subtlety. Likewise he may say: the prince of the world came, and in me he hath nothing. He may say also: which of you shall reprove me of any fault: He is that high and everlasting priest, which hath offered himself to God, when he instituted the sacrament of the Altar, and once for all, in a bloody sacrifice, done upon the cross, with which oblation, he hath made perfect for evermore, them that are sanctified. He is the mediator, 
1. john. 3  between God and man, which paid our ransom to God, with his own blood, and with that, hath cleansed us from sin. He is the Physician, which healeth all our diseases. He is that saviour, 
Math. 1  which saveth the people from all their sins. To be short, he is that flowing, and most plenteous fountain, of whose fullness, all we have received. For in him are all the treasures of the wisdom, and knowledge of God hidden. And in him, and by him, have we from God the father, all good things, pertaining either to the body, or to the soul. O how much then, are we bound to this our heavenly father, for these, his great mercies, which he hath so plenteously declared unto us, in Christ jesus our Lord, and saviour: What thanks, worthy, and sufficient, can we give to him? Let us all with one accord, burst out with joyful voices, ever praising, and magnifyenge this Lord of mercy, for his tender kindness showed to us, in his dearly beloved son jesus Christ our Lord.  
Let us now learn to know ourselves, our frailty, and weakness, without any ostentation, or boasting of our own good deeds, and merits. Let us also knowledge the exceeding mercy of God, toward us, and confess, that as of ourselves cometh all evil, and damnation, so likewise of him, cometh all goodness and salvation, as God himself saith by the Prophet Oze: 
Oze. 13  O Israel, thy destruction cometh of thyself, but in me only is thy help and comfort. If we thus humbly submit ourselves in the sight of God, we may be sure, that in the time of his visitation, he will lift us up, unto the kingdom of his dearly beloved son, Christ jesus our Lord: to whom with the father, and the holy ghost, be all honour and glory, for ever. Amen.  Io. Harpesfeld sacrae theologiae professor. Arch. London.  

¶ An Homely of the redemption of man.  
IT was declared unto you, good christian people, in the last homely, how our first parents Adam and Eve, were by the singular goodness, and especial favour of almighty God, created right worthy creatures, and in the estate of perfect innocency. It was also showed how thorough disobedience to their creator, they brought themselves, and all mankind, into the estate of everlasting damnation. Now shall you consequently hear, of the deliverance of man, out of that damnable estate, that is, of our redemption. For the understanding whereof, you must perfectly bear in mind, that the whole nature of man, both in body and soul, was through original sin, greatly defiled. For the soul (which is the chief part of man) lost thereby the especial gifts of grace, with which it was endued in the creation, and besides that, it was also maimed in the gifts of nature, as in memory, intelligence, will, and other like. And the body (which is the inferior part) it also was by the means of original sin, brought to the necessary estate of mortality, so that it must needs die, and was through that sin of our said first parents, made week, and brought to be subject, to sundry kinds of infirmities, and sickness: and neither could God, of his justice, receive man again to favour, and state of eternal life (being thus in body and soul, by his own default defiled) unless he were first made pure, and clean, again neither man was able to help himself herein, no, nor yet any angel at al. Wherefore, almighty God (whose mercy exceedeth all his works) pytienge the wretched case that mankind was in, did appoint, even from the beginning, his only son, the second person in trinity, to be the saviour of the world, and to restore man again, to perfect cleanness, both in body, and soul, and that, by the way of very justice, in making a full amends, and paying a sufficient ransom for sin. And this son of God (according to the will of his father,) did take upon him the nature of man, joining to his everlasting godhead, the whole, and perfit nature of manhood, not making that nature of man, which he took, a new of nothing, as he did heaven and earth, nor yet making it, of a clod of earth, as he did the body of Adam, but he took the nature of man, of the very substance of the virgin Marry his mother, that like as Adam and Eve, brought themselves, & all their posterity, through sin, into the estate of eternal damnation: so Christ, taking upon him, the very self same nature, being descended from Adam and Eve, unto. the Virgin Mary, and of her being taken, and joined in him to the godhead, in unity of person, should by his innocency, & through death, willingly suffered in that his most innocent body, not only himself, become immortal man, & have glory everlasting, but make so many also, partakers of like blessedness, as should enjoy the merits of his passion. Wherefore, it is a very pernicious error, to think that christ took not his flesh, of the very flesh of the blessed virgin Mary his mother. How could his death have done me good, if it were not of the same nature that I am of? 
Heb. two.  & therefore S. Paul in his second chapter of his Epistle to the hebrews sayeth. Qui sanctificat, et qui sanctificantur, ex uno omnes, that is. He that sanctifieth, and they which are sanctified, are all of one: and within a little after he sayeth farther, Debuit per omnia fratribus assimulari, ut misericors fieret, et fidelis pontifex, ad deum, ut repropitiaret delicta populi, that is, Christ must in all points, become like to his brethren, that he might be a merciful and fruitful Bishop to Godward, to procure mercy for the sins of the people. If Christ took not the flesh of the Virgin mary, how is that promise fulfilled, which God made immediately after the fall of our first parents, when he thrust them out of paradise, at which time, he said unto the serpent (as it is written in the third chapter of Genesis.) I will set enmity betwixt thee, and the woman's seed, 
Gene. 3.  and it shall tread down thy head: Lo, how mercifully God dealeth with mankind, He promised that one should be borne of the seed and stock of Eve, which should vanquish our ghostly enemy the devil. Now in that he calleth him the seed of the woman, he most plainly declareth, that he must needs have in him the self same nature that the woman had. Again God making the second promise of the same seed, to come of the stock of Abraham the patriarch, said unto Abraham, (as is witnessed in the xxii of genesis) In thy seed shall all the nations of the world be blessed, 
Genes. 22  & many hundred years after that, he promised likewise to King david, that, that seed should come of him to. Which promises of almighty God, were not to be verified in christ, if he took not the substance of his flesh, of the Virgin Mary his mother. But here it may seem strange to some, that almighty god (seeing he intended from the beginning, to sand his son into the world, to be incarnate for man's redemption) did defer the sending of him so long, that is, the space of four thousand years or thereabout. To whom it is to be answered, that the long tarrying of christ, before he was incarnate, came not of lack of good will in god, towards us, but of unredines, and lack of good disposition, to receive him on our parts. For if christ should have comen in the beginning of the world, men would have thought, that if God had suffered them to use their own natural powers, they would have attained salvation well enough, without any other help on God's part. Again, though after long experience, and travail of man, following the only light of nature, it was evident, that he needed a special aid from God, to the attaining of everlasting life, yet the world might have deemed, that in case God of his goodness, had given unto man some special light, and knowledge of his will and pleasure, that then undoughtedlye, without farther help, he following such special light, and knowledge, might be able well enough to attain to everlasting life. Therefore, to take all such excuses away, and that we should plainly understand, that after we once fell into sin, neither the light of nature in us, neither the knowledge of the will of God, by special revelation opened unto us, was able to help us, god suffered mankind to travel, first by the light of nature, secondly by the law of Moses, and yet man ran still farther, and farther, into damnation. Whereby it appeareth, that though knowledge of the truth be necessary, to the attaining of everlasting life, yet such knowledge (be it never so great) being in a man corrupted with sin, is to feeble and to weak to purge him of sin. For purgation & cleansing of sin, cometh by some other means, besides the knowledge of the truth: and therefore S. Paul in the first chapter of his epistle to the Romans, most plainly affirmeth, that in the time of the law of nature, men knew enough of God, but yet, not withstanding their knowledge, they fell into abominable idolatry. The words of S. Paul, in that place are these. So much as may be known of god, is manifest in them (that is to say, in those which lived under the law of nature, from Adam unto Moses) For his invisible things, even his eternal power, & godhead, were seen of them, being understanded by the works of the creation of the world, so that they are without excuse, because, that when they knew God, they glorified him not as god neither were thankful, but becamful of vanity in their imaginations. And as the light which men had by the laws of nature, was not of force, to keep them from sin, so neither the law of Moses, being opened from god himself by special revelation, could suffice to ride man from sin (as S. Paul in the second chapter of his foresaid epistle testifieth saying) Behold thou art a jew, 
Roma. 2  and thou dost rest in the law, and dost glory in god, and dost know his will and pleasure, & being instructed in the law, thou dost allow that is best, and dost trust that thou art a guide of the blind, a light to them which are in darkness, an instructor of the foolish, a master of the ignorant, and that thou knowest by the law the form of sciens & truth: but yet thou that teachest other, teachest not thyself, thou that preachest against advoutri, art an adulterer thyself, thou that doest defy Idols, commyttest sacrilege thyself, thou that dost glory in the law, through transgressing of the law, dost dyshoner God, for the name of God, through you, is blasphemed amongst the gentiles.  
Thus it is evident, by the doctrine of saint Paul, that neither by the common law of nature, neither by the special knowledge of the law of Moses, man was able to avoid eternal damnation, but that he needed, besides such knowledge, of some other help that is, of amends, to be made for his sins, and thereby, to be reduced into the favour of god again, and to have abundance of grace given unto him, by which grace he should both in his knowledge be the better established, & be able also, according to knowledge of the truth, to walk in the truth. For this amends to be made, the second person in trinity, being god immortal, became mortal man, & was made in all parts like unto one of us (sin only excepted) and he did unite unto his godhead, the body and soul of man, in unity of person, in such a marvelous sort, that as in us, the body being of one nature, and the soul being of an other nature, do make yet but one person, so in him the nature of God, and the whole perfect nature of man, do make but one person. Of this incomprehensible union of the godhead, & manhood in Christ, 
john. 1.  S. John speaketh in the first chapter of his gospel, saying. Verbum caro factum est, et habitavit in nobis, the word, (that is the son of God) Was made flesh,) (that is man) & dwelled amongst us. he dwelled here on the earth, (as scripture declareth,) above xxxiij years, and when he had fulfilled all things, according to the sayings of the holy prophets, which were to be fulfilled of him before his passion, than he suffered death willingly, yea, the death of the cross, by such pain, (wrongfully procured of the devil against him) to ransom mankind out of captivity, which it sustained under the devil most justly: and that this ransom should be perfit, he suffered sundry sorts of most spiteful wrongs, and intolerable pains, & torments, in his most pure, and innocent body, as buffeting, binding, scourging, platting on his head, a crown of thorn, hanging on the cross, piercing of his hands and feet with nails, opening of his side with a spear, and shedding of his most precious blood, which passion of his, as it is a most perfect mirror, and glass for us, therein to behold the exceeding great love of god toward us, which spared not his only son, but for us all gave him to die, so it is a sufficient occasion, to bring all men in extreme hatred of the devil, and sin: from danger of whom, mankind could not be rid, but only by so painful a death, of the son of God. What can we look for at gods hands, if we sin from hence forth, but wrath and vengeance, saying he hath once delivered us from sin, by so merciful a means? All that our saviour Christ suffered, he willingly suffered for our sins, himself having never deserved any whit of pain, as who never sinned. And yet his passion, though it be in itself a sufficient ransom, for the sins of the whole world, yet it taketh not place in all men: not for insufficiency in itself, but for default in them, that should condignly receive the merits thereof. For this you must know, that God requireth in us certain things, to be accomplished by our own will, and consent, without the which, we can not be saved, no more, than if Christ had never died for us. What things these are, shallbe hereafter declared unto you. In the mean season, life up your hearts, and open them awyde, to receive in, unto them, a great love towards God, who so nobylye created us, and when we, through our own default, were fallen into the estate of endless misery, and wretchedness, so mercifully redeemed us, by the passion, and death of his only son our saviour Christ. Remember that sin, and nought else, brought us first out of God's favour, and that to take away sin, the son of God was incarnate, and suffered most painful death on the cross, and therefore hereafter, flee you all kind of sin, and fight incessantly, against your ghostly enemy the devil, who being vanquished by Christ, is not able now to overthrow us, if we, in the right faith of Christ, valiantly withstand him, which to do, grant unto us, the blessed trinity, the father, the son, and the holy ghost, to whom be all honour, and glory, world without end. Amen.  Io. Harpesfelde, sacrae theologiae professor. Arch. London.  

¶ An Homely declaring how the redemption in Christ is appliable to us.  
ALthough the death and passion of our saviour christ, be in value a sufficient ransom for the sins of the whole world, yet in effect it taketh not place in the whole world. For neither Turk, jew, nor infidel, wanting belief in Christ, can take good by the death and passion of Christ, the scripture most manifestly affirming in the xvi 
Mar. 16.  chapter of S. Mark, that Whosoever doth not believe shall be dampened. Again, evil life, bringeth to the evil liver, eternal death, believe he never so well. As S. Paul witnesseth, in the .v. chapter of his Epistle to the Galathians, 
Gala. 3.  where he saith: Walk after the spirit, and fulfil not the lusts of the flesh. For the flesh lusteth contrary to the spirit, and the spirit contrary to the flesh. These are contrary one to another, so that you do not what ye would: But and if ye be led of the spirit, then are ye not under the law. The deeds of the flesh are manifest which are these adultery, fornication, uncleanness, wantonness, idolatry, witchcraft, hatred, variance, contention, wrath, strife, sedition, sects, envy, murder, drunkenness, gluttony, and such like, of which I tell you before (as I have told you in time passed) that they which commit such things, shall not inherit the kingdom of heaven Thus you perceive that to the enjoying of the death, and passion of Christ, these two points are requisite of our behalf, the one, to believe rightly, the other, to live uprightly, which two points, no man is able otherwise to know (except it be by special revelation from God) but only by the catholic church, which catholic church, our saviour Christ hath appointed, to be the only school, for all men to come and repair unto, to learn such truth, as is meet for them to know, for the attaining of everlasting life. This catholic church, and no other company, hath the true understanding of scripture, & the knowledge of all things necessary to salvation. To this church, Christ maketh promise, in the xvi of john, 
joh. 16.  saying: When that spirit of truth shall come, he shall teach you all truth. To this church also he maketh that other promise, written in the xxviii of Matthew, where he saith: 
Math. 28.  Behold I am with you, to the end of the world. This catholic church, thus governed by the holy Ghost, & assisted always, of Christ himself, never yet failed, from the time of the Apostles, hitherto, ne shall fail, to the worlds end, neither can it be deceived in any necessary truth, according as christ promiseth in the xvi of matthew, 
Math. 16.  saying. That hell gates shall not prevail against the church. where, by hell gates he meaneth error, as if he had said, that the catholic church shall never be overcome with error. For this cause S. Paul in the third chapter of his first epistle to Timothe, 
Timoth. 1.  calleth the catholic church, the pillar and ground of truth. This catholic church, must in all ages needs be an open known church, and such a company, as among which, the truth is openly preached, else christ would not have said, (as it is written in the .v. of matthew) A city that is set on a hill, 
Math 5  can not be hid, neither do men light a candle, and put it under a bushel but on a candlestick, and it giveth light unto all that are in the house. Wherefore they do great injury to christ, which say, that the catholic church is an unknown church, seeing it is that city, which our saviour there meant, and that candle, of which he there speaketh. So many as divide themselves from this open known Church of christ, and refuse the doctrine thereof, though they be never so diligent in reading of scripture, yet shall they never truly understand scripture, but run continually farther and farther into error, and ignorance, even as a man that is once out of his way, the farther, and faster he goeth forth, the more he loseth his labour. 
2. Peter 1  Saint Peter therefore in the first Chapter of his second epistle, giveth us a most certain and sure rule, which if we follow, we shall not fail, rightly to understand scripture: his rule is this. We have (saith he) A right sure word of prophecy, whereunto if ye take heed, as unto a light that shineth in a dark place, you do well, until the day dawn, and the day star arise in your hearts. So that you first know this, that no prophecy in the scripture hath any private interpretation. For the scripture came never by the will of man, but holy men of God spoke, as they were moved by the holy ghost. Here you see, how saint Peter willeth every man, first of all, to know, that scripture must be understanded after the general meaning of Christ'S church, and not after the private interpretation of any several man, or company: And in the third chapter of the same epistle, 
2. Peter. 3  he sayeth further, that in S. Paul's epistles, are many things hard to be understanded, which they that are unlearned, & unstable, do pervert, as they do also the other scriptures, to their own destruction: ye therefore beloved (seeing you be warned afore hand) beware, least ye, with other men, be also plucked a way through the error of the wicked, and fall from your own steadfastness. Lo here S. Peter telleth the very cause, why men mysunderstand scripture, which is lack of knowledge, and lack of constancy, when men either thorough ignorance, or thorough inconstancy, swerver from the catholic meaning, and follow private interpretation. Such men, he sayeth, do pervert the scriptures to their own destruction. saint Paul also writing to Tymothe, and willing him to be earnest in the study of scripture, 
1. Timon 9  giveth him withal this foresaid rule, saying in the very end of his first epistle: O Timothy, keep sure that, which is committed to thy custody, and avoid new fangled terms, and boasting of science, falsely so called, which science while some did profess, they have erred from the faith. The thing, which S. Paul saith was committed to Timothy's custody, was the truth of the catholic faith, which he saith, some fell from, by reason of new-fangled terms, and by reason also, that they took upon them knowledge, being in deed ignorant. And in the third chapter of his second epistle to Timothy, 
2. Timothei. 3  he farther sayeth. Continue thou in the things which thou hast learned which also were committed unto the. S. Ireneus also (a blessed martyr, and very nigh to the time of the Apostles, a man of great learning, and no less virtue, and such a one, as by the consent of all men, had the perfit knowledge and understanding of scriptures) in his third book against Valentyne the arch heretic, and in the fourth chapter of the same book sayeth, 
Ireneus in his third book against Valentine, chap. 4.  touching the catholic church in this manner. We must not seek the truth among other, seeing we may easily take it of the church, for as much as the apostles have fully left with it (as in a rich treasury) all truth, that who so listeth, may thence take the drinks of life, for this is the entre to life. All other are thieves, and robbers, wherefore them must we avoid: & that doctrine that the church teacheth, we must love, & with great diligence embrace the tradition of the truth. For what and if a controversy should happen to rise upon never so small a question ought not men in that case to have recourse to the most ancient churches, in which the Apostles were conversant, and there learn the truth in that controversy? ye, what & if the Apostles had left behind them no writing at all, must we then not have followed the order of tradition, delivered by them to such as they committid the churches unto? to which tradition many barbarous nations, believing in Christ, do give credit, with out any other writing, then that which is in their hearts written. All this writeth Ireneus, and within a little after he sayeth. If to these barbarous nations, any man should preach in their own language, these inventions of heretics, by and by they would stop their ears, and fly as far as they could from him and not once here his blasphemous talk, thus sayeth S. Ireneus. Now if christian people at this present, would follow this trade, which this blessed martyr here speaketh of, than should no man run into heresy, but all men should cleave fast unto the wholesome doctrine of the catholic church, & abhor and detest, whatsoever any preacher would utter unto them, contrary to the same. For whosoever preacheth any doctrine, not agreeable to the general received doctrine in the open known church, he it is, & such as be like to him, of whom our saviour biddeth us to beware, saying in the vii of matthew. Beware of false prophets, 
Math. 7  which come to you in sheeps clothing but inwardly they are ravening wolves. Our saviour calleth them wolves, for that they devour the souls, of so many as give credit unto them, he sayeth fardar of them, that they come in lambs skins, because they pretend the word of God, and therewith blear the eyes of poor simple men, and make them believe, that it is as they say, where in deed, whatsoever is taught contrary to that, that all christendom openly teacheth, and from time to time hath taught, is false, and cannot possible be true, unless we would say, that christ himself were not true. For he promiseth that himself willbe for ever with the church, and that the holy ghost, shall for ever govern the same. Forasmuch than, as there is no other school on the earth, for men to learn their duty, towards God, and the world, but the catholic church: nor no other doctrine, available to eternal life, but that which the catholic church teacheth, therefore all christian people are required, to make a solemn vow at their baptism, to believe the catholic church. And he that so doth, is in an assured trade of salvation, if in his conversation, he follow the same, but contrariwise, he that believeth it not, is in a most certain estate of everlasting damnation. Wherefore, that you may know, what the catholic church doth in all points believe, there shallbe hereafter particularly, set forth unto you, the several matters, requisite to be believed, and practised of all Christian people, that no man, may have just cause hereafter, to pretend ignorance, but all men being sufficiently instructed, may, by following such doctrine, attain to everlasting life, which send unto us all, the blessed trinity, the father, the Son, and the holy Ghost, to whom be all honour, and glory, world without end. Amen.  Io. Harpesfelde, sacrae theologiae professor. Arch. London.  

¶ An Homely of Christian love, or charity.  
FOrasmuch as the pith, and sum, of all things, which be contained, either in the law, or in the prophets, doth stand, and consist, in the love of God, and in the love of our neighbour, as our saviour Christ doth plainly testify, in the xxii Chapter of saint matthew, 
Math. 22.  saying, One of the Pharisees being a doctor of the law, tempting, did ask him, and say, master, what is the great commandment in the law? jesus, answering, said unto him. Thou shalt love thy Lord God, with all thy heart, with all thy soul, and with all thy hole mind, this is (sayeth he) the greatest, and first commandment. And the second is like unto it. Thou shalt love thy neighbour, as thyself, and of these two commandments all the law doth hang, and the Prophets. And forasmuch also, as we can not love God well, except we do love our neighbour, in a due order ne yet love our neighbour well, except we do love God, in that due order, that we ought to do, (Saint John the Evangelist so testifying, and declaring, 
john. 3. and 4.  in the third and fourth chapters of his first canonical Epistle.) And finally, forasmuch as he that loveth not after this sort, is (by the testimony of the said saint john, in the said third Chapter) judged to be in death, therefore it is right expedient, and necessary, to have always this love, which now in our vulgar tongue, and common talk, is oft named, by the name of Charity, but very megerly, and coldly practised, and set fourth in deed, as it should be. And of truth, if we would judge uprightly, and well, we ought to say, that of all things that be good, to be taught unto Christian people, there is nothing more necessary to be spoken of, and daily called upon, than charity: aswell for that all manner of works of righteousness, be contained in it, as also, that the decay thereof, is the ruin of the world, the banishment of virtue, and the cause of all vice. And forasmuch, as almost every man maketh, & frameth to himself a charity, after his own appetite, and how detestable so ever his life be, both unto God, and man, yet he persuadeth with himself still, that he hath charity: Therefore you shall hear now a true, and plain description of charity, not of men's imagination, but of the very words, and example of our saviour jesus Christ. In which description, every man (as it were in a glass) may consider himself, and see plainly, without error, whether he be in the true charity or not.  
charity is to love God, with all our heart, withal our life, with all our powers, & with all our strength. With all our heart, that is to say, that our hearts, mind, & study, be set to believe his word, to trust in him, and to love him above all other things, which we do love best in heaven or in earth. With all our life, that is to say, that our chief joy, and delight, be set upon him, and his honour, and our hole life given unto the service of him, above all things: with him to live, and with him to die, yea, and to forsake all other things, rather than him. For he that loveth his father or mother, son, or daughter, house or land, more than me (saith Christ) is not worthy to have me. With all our powers, that is to say, that with our hands, and feet, with our eyes, and ears, our mouths and tongues, and with all other parts & powers, both of body and of soul, we should be given to the keeping, and fulfilling of his commandments. This is the first, and the principal part of charity, but it is not the whole. For charity, is also to love every man, good, and evil, friend, and foe: And what soever cause be given to the contrary, yet nevertheless, to bear good will, and heart unto every man, to use ourselves well unto them, aswell in words, and countenance, as in all our ouward acts, and deeds. For so Christ himself taught, and so also he performed in deed. And of this love that we ought to have amongst ourselves, each to other, he instructeth us thus. (Matthew. v.) You have hard it taught in times passed? Thou shalt love thy friend, and hate thy foe: but I tell you, love your enemies, speak well of them that diffame you, and do speak evil of you: do well to them that hate you, pray for them that vex and persecute you, that you may be the children of your father, that is in heaven. For he maketh the sun to rise both upon the evil, and good, and sendeth rain to the just, and to the unjust. For if you love them that love you, what reward shall you have? Do not the publicans likewise? And if you speak well only of them, that be your brethren, and dearly beloved friends, what great matter is that? do not the heathen the same also? These be the very words of our saviour Christ himself, touching the love of our neighbour. And forasmuch as the Phariseis (with their most pestilent traditions, false interpretations, and gloss) had corrupted, and almost clearly stopped up, this pure well, of God's lively word, teaching that this love, and charity, pertained only to a man's friends, and that it was sufficient for a man to love them which do love him, and to hate his foes: therefore Christ did open this well again, purged it, and scoured it, by giving unto his godly law of Charity, a true and clear interpretation, which is this: that we ought to love every man, both friend, and foe: adding thereto, what commodity we shall have thereby, and what in commodity by doing the contrary. What thing can we wish so good for us, as the heavenly father, to repute, and take us, for his children? And this shall we be sure of (sayeth Christ,) if we love every man, without exception. And if we do otherwise (sayeth he,) we be no better than Phariseis, Publicans, and heathen persons, and shall have our reward with them: that is, to be excluded from the number of gods elect children, and from his everlasting inheritance in heaven. Thus of true charity, Christ taught, that every man is bound to love God above all things, and to love every man, friend, and foe.  
And thus likewise, he did use himself, exhorting his adversaries, rebuking the faults of his adversaries, and when he could not amend them, yet he prayed for them. first he loved God his father, above all things, so much, that he sought not his own glory, and will, but the glory, and will of his father: 
john. 5.  I seek not (said he. john. v.) mine own will, but the will of him that sent me: Nor he refused not to die, to satisfy his father's will, 
Math. 26.  saying. Math. xxvi. If it may be, let this cup of death go from me, if not, thy will be done, and not mine. He loved also not only his friends, but also his enemies, which in their hearts did bear exceeding great hatred, against him, and in their tongues spoke all evil of him, and in their acts, and deeds, pursued him with all their might, and power, even unto death. Yet all this notwithstanding, he withdrew not his favour from them, but still loved them, preached unto them, of love rebuked their false doctrine, their wicked living, and did good unto them, patiently accepting what soever they spoke, or did, against him. When they gave him evil words, he gave none evil again, when they did strike him, he did not smite again: And when he suffered death, he did not slay them, nor threaten them, but prayed for them, and referred all things to his father's will. And as a sheep that is led unto the shambles to be slain, 
isaiah. 53. Act. 8.  and as a lamb that is shorn of his flese, did make no noise, nor resistance: even so went he unto his death, without any repugnance, or opening of his mouth, to say any evil. Thus have I described unto you, what charity is, aswell by the doctrine, as by the example of Christ himself. Whereby also, every man may without error, know himself, what state and condition he standeth in: whether he be in charity, (and so the child of the father in heaven) or not. For, although almost every man persuadeth himself to be in Charity, yet let him examine none other man, but his own heart, his life, and conversation, and he shall not be deceived, but truly decern, and judge, whether he be in perfit charity, or not. For he that followeth not his own appetite, and will, but giveth himself earnestly to God, to do all his will, and commandments, he may be sure, that he loveth God, above all things, and else surely he loveth him not, what so ever he pretend: 
john. 14.  As christ said: If ye love me, keep you my commandments. For he that knoweth my commandments, & doth keep them, he it is (sayeth Christ) that loveth me. And again he sayeth: He that loveth me, will keep my word, and my father will love him, and we will both come to him, and dwell with him. And he that loveth me not, will not keep my words. And likewise, he that beareth good heart and mind, and useth well his tongue, and deeds unto every man, friend, and foe, he may know thereby, that he hath charity. And then he is sure also, that almighty God taketh him for his dear beloved son, as Saint John sayeth, in the third Chapter of his first canonical Epistle. Hereby, manifestly are known, the children of God, from the children of the devil. For who so ever doth not love his brother, belongeth not unto God. But the perverse nature of man, corrupt with sin, and destitute of God's word, and grace, thinketh it against all reason, that a man should love his enemy, and hath many persuasions, which induceth him to the contrary. Against all which reasons, we ought aswell to set the teaching, as the living of our saviour Christ, who loving us (when we were his enemies) doth teach us to love our enemies. He did patiently take for us many reproaches, suffered beating, and most cruel death. Therefore we be no members of him, if we will not follow him. For as S. Peter sayeth, 
i. Peter. 2.  Christ suffered for us, leaving us an example, that we should follow him. Furthermore we must consider, that to love our friends, is no more but that which thieves, adulterers, homicides, and all wicked persons do: in so much that jews, Turks, Infidels, and all brute beasts, do love them that be their friends, of whom they have their living, or any other benefits. But to love our enemies, is the proper condition only of them, that be the children of God, the disciples and followers of Christ. Notwithstanding, man's froward and corrupt nature, weigheth over deeply many times, the offence and displeasure done unto him by enemies, and thinketh it a burden intolerable, to be bound to love them, that hate him. But the burden should be easy enough, if (on the other side) every man would consider, what displeasure he hath done to his enemy again, & what pleasure he hath received of his enemy. And if we find no equal recompense, neither in receiving pleasures of our enemy, nor in rendering displeasure unto him again: then let us ponder the displeasures, which we have done against almighty God: How often, and how grievously, we have offended him. Whereof, if we will have of God forgiveness, there is none other remedy, but to forgive the offences done unto us, which be very small in comparison of our offences done against God. And if we consider that be, which hath offended us, deserveth not to be forgiven of us, let us consider again, that we much less deserve to be forgiven of God. And although our enemy deserve not to be forgiven for his own sake, yet we ought to forgive him, for gods love, considering how great, and manifest benefits we have received of him, without our deserts, and that Christ hath deserved of us, that for his sake, we should forgive them their trespasses, committed against us.  
But here may rise a necessary question, to be dissolved. If charity require to think, speak, and do well unto every man, both good and evil, how can magistrates execute justice upon malefactors, with charity? How can they cast evil men into prison, take away their goods, and sometime their lives, according to laws: if charity will not suffer them so to do? Hereunto is a plain and brief answer, that plagues and punishments be not evil of themselves, if they be well taken of innocentes: and to an evil man, they are both good and necessary: and may be executed according to charity, and with charity should be executed. For declaration whereof, you shall understand, that charity hath two offices, the one contrary to the other: and yet both necessary to be used, upon men of contrary sort, and disposition. The one office of charity, is, to cherish good, and innocent men. Not to oppress them, with false accusations, but to encourage them, with rewards to do well, & persever in well doing: defending them with the sword, from their adversaries. And the office of Bishops, and pastors, is to laud good men, for well doing, that they may persever therein, and to rebuke and correct, by the word of God, the offences, and crimes of all evil disposed persons.  
The other office is, to rebuke, correct, & punish, vice, without acceptation of parsons, and this is to be used, against them only, that be evil men, and malefactors. And it is aswell the office of charity, to rebuke, punish, and correct them, that be evil, as it is to cherish, and reward them that be good, and innocent. Saint Paul so declareth, writing to the Romans, and saying, the high powers are ordained of GOD, 
Roma. 13.  not to be dreadful to them that do well, but unto malefactors, to draw the sword, to take vengeance of him that committeth the sin. And saint Paul biddeth Tymothye constantly, 
i Timo. 5  and vehemently, to rebuke sin, by the word of GOD: So that both offices should be diligently executed, to impugn the kingdom of the devil: the preacher with the word, and the governor with the sword. Else they love neither God, nor them whom they govern, if for lack of correction, they wilfully suffer God to be offended, and them whom they govern to perish. For as every loving father correcteth his natural son, when he doth amiss, or else he loveth him not: So all governors of Realms, Countries, Towns, and houses, should lovingly correct them, who be offenders under their governance.  
And cherish them who do live innocently: if they have any respect, either unto God, and their office, or love unto them, of whom they have governance.  
And such rebukes, and punishments, of them that do offend, must be done in due time, lest by delay, the offender fall headlings into all manner of mischief, and not only be evil theimselues, but also do hurt unto many men, drawing other by their evil example, to sin, & outrage, after them. As one thief may both rob many men, and also make many thieves, and one seditious person may allure many, and noye a hole town or country. And such evil persons, that be so great offenders of god, and the common wealth, charity requireth to be cut of, from the body of the common weal, lest they corrupt other good, and honest persons: like as a good surgeon cutteth away a putrefied, and festered member, for the love he hath to the hole body, lest it infect other members, adjoining to it. Thus it is declared unto you, what true charity, or christian love is, so plainly, that no man need to be deceived. Which love whosoever keepeth, both towards God (whom he is bound to love above all things) and also towards his neighbour, aswell friend as foe, it shall surely keep him from all offence of God, and just offence of man. Therefore bear well away this one short lesson, that by true christian charity, God ought to be loved, above all things, and all men ought to be loved, good and evil, friend, and foo, and to all such we ought (as we may) do good: those that be good, of love we ought to encourage, and cherish, because they be good: And those that be evil, of love, we ought to procure unto them their correction, and dew punishment, that they may thereby, either be brought to goodness, or at the jest, that god, and the common wealth may be the less hurt, and offended, hating always, the vice, or offence, but loving the person always, as the creature of God, and as one who by nature is joined in kindred unto us. And if we thus direct our life, by christian love and charity, than christ doth promise, and assure us, that he loveth us, and that we be the Children of our heavenly father, and reconciled to his favour, being very members of Christ, and that after the short time, of this present and mortal life, we shall have with him, eternal life, in his everlasting kingdom of heaven: Therefore to him, with the father, and the holy Ghost, be all honour and glory, now & ever Amen.  E. B.  

¶ An Homely declaring how dangerous a thing, the breach of charity is  
Our Saviour Christ in the .v. of Matthew, setteth forth an universal doctrine, 
Math. 5.  that is, a doctrine, appertaining indifferently to all Christian men, and there he declareth, how great perfection of life, aught to be in one of us, saying in this manner. Nisi abundaverit justitia vestra plus quam Scribarum, & Pharisaeorum, non intrabitis in regnum coelorum. That is to say: Except your righteousness exceed the righteousness of the Scribes, & the Phariseis, ye cannot entre into the kingdom of heaven. For the right understanding of which words, it is to be noted, that righteousness in this text, doth signify all kind of virtue, and goodness, and that by the Scribes, and Phariseis, Christ doth here mean, certain companies, which were among the jews, and did live according to the letter of Moses' law, so uprightly, in the face of the world, that they were commonly taken for perfect men. Oecumenius, 
Oecumenius upon the fift of Matthew.  an ancient father of the greek church, doth so declare the foresaid words. Wherefore, when our saviour requireth of us, that we, in righteousness, should pass the Scribes and Phariseis, he meaneth, that we Christian folk should not only outwardly, seem good in the sight of the world, (as did the Scribes, & the Phariseis,) but inwardly also in our hearts, should be likewise good, in the sight of almighty God, which they were not. And because no fault is more grievous, than the breach of Christian Love, and Charity, therefore immediately after the foresaid general sentence, he instructeth us, afore all other things, in our duty, touching Charity, saying: Dictum est antiquis, non occides, qui autem occiderit, reas erit judicii, Ego autem dico nobis, quia omnis qui irascitur fratrisuo, reus erit judicio. That is to say: It was said to them of old time, Thou shalt not slay whosoever doth slay, shallbe in danger of judgement. But I say unto you, that whosoever is angry with his brother, shallbe in danger of judgement. Behold, good Christian people, how perfect a charity Christ requireth in us. For to us he maketh the least breach of Charity, as dangerous, as in old time, was the greatest breach to the jews. The greatest breach of Charity, is murdre, and the punishment thereof amongst the jews, was judgement. The least breach of Charity, is anger, and yet the punishment appointed for it to us Christians, by our saviour himself, is likewise judgement. How great difference of life then, I pray you, must be between us, now living under the new law, and them that of old time, lived under the old law, that is under the law of Moses, when as, the self same pain that was then prescribed unto them, for the highest degree of uncharitableness, is now dew to us, for the lowest degree thereof? How is it that men flatter themselves, with the pleasant name of Christian liberty, and think that, because Christ saith in the xi. of Matthew. 
Mathe. 11.  jugum meum suave est, et onus meum leave. That is to say. My yoke is sweet, and my burden light, that therefore such straightness of life, and painful travel is not required of us, as was before time of the jews? True it is in deed, that Christian men are not at this present, bound to be circumcised, or to offer up unto almighty GOD, calves, oxen, sheep, and Goats, or to go thrice a year to jerusalem, or to forbear swines flesh, or to keep other like observations of Moses' law, but as touching the ten commandments, and all moral Precepts contained in the old testament, we Christians are bound to the observation of them, & of all other things, belonging to the estate of the new testament, and so bound, as that in performance, and fulfilling of them, we must be much more perfit, and more exact, then ever was the jews in obeying Moses' law. Nether is the yoke of Christ called sweet, nor his burden light, for any ease or remission, that we may take in our condition, but for two other considerations, of which the one is, the abundance of grace, given now in the time of the new testament, far exceeding, the measure of grace given to the jews, following Moses' law: the other is, the greatness of reward, promised to us, above the jews, as witnesseth among many other ancient fathers, Oecumenius also, 
Oecumenius upon the fift of Matthew.  who writing upon the v. of Matthew, sayeth after this sort. Quoniam infantia in virilem iam transierit etatem, et copiosa hominibus data sit gratia, et maxima proposita sunt premia (neque enim iam possessio terrae terrenorum, quam bonorum, aut prolis faecunditas aut longa vita, seu victoria contrahostes promittitur, sed regnum caelorum, adoptio et victoria contra daemons) merito magna exiguntur certamina. That is to say. Forasmuch as now, infancy is passed into man's age, and grace is plenteously given to men, and most greatest rewards are promised (for now neither possession of earth, and earthly goods, nor long life, nor fecundite of children, nor victory against our mortal enemies, is promised, but the kingdom of heaven, adoption to God, and victory against devils) therefore of good reason, great fights are required of us. Thus saith Oecumenius, concluding that we christian men must more painfully, and manfully, fight against our ghostly enemy, than did the jews, because we receive more grace than they received, and have promise made to us of greater rewards, than they had made to them. For these two causes, we christian men must think the yoke of Christ, sweet, and his burden easy, be the things which are required of us, never so hard to do, as this is one, that we may not break charity, so much as in the lowest degree that can be, that is in anger: which word, in the foresaid place of Matthew, doth signify, a violation, or breach of charity, not uttered or showed forth by any sign, but only conceived secretly in the heart, and there dying hid, from knowledge of man, but open, and manifest to the eye of almighty God, who saith even the inward thoughts of the heart: this breach of charity, though it feme to many a small fault, yet Christ declareth it to be a grievous faute, and maketh it in the pain, equal with murder, committed of old time by the jews. Now if christian men, having conceived anger in their hearts, do not by and by suppress the same, but proceed to a fardar breach of charity, that is, to utter their anger by any sign or token, than is this their fault greater than the other, and the punishment due for the same, greater also, according to the words of Christ, who in the .v. 
Math. 5.  of Matthew saith. Qui autem dixerit Racha, reus erit concilio, (that is to say. He that saith to his brother Racha, shallbe in danger of counsel. Where, by Racha, we must understand an outward sign, uttered by the mouth with breach of charity, and yet such a sign as doth signify, no express or particular reproach as, to thou our brother, or to tush at him. And by council we must understand a greater punishment, than was judgement. After this our saviour proceedeth to the third degree of uncharitableness, which is in word to call our neighbour, by any evil name, as to call him fool. Of this third degree, Christ sayeth. Qui autem dixerit fratri suo fatue, 
Math. 5.  reus erit gehennae ignis, that is to say. He that calleth his brother fool, shallbe in danger of hell fire.  
Behold Christian people, your life in this lesson, as in a glass, and you shall see what danger you stand in. Who is there almost amongst us, but that uncharitably calleth his neighbour fool, or some like evil name? yea who is there in manner that doth not far pass this degree of uncharitableness? And yet our saviour nameth no more degrees, partly, because the pain of this third degree being hell fire, no greater pain could be named, for such as should pass the same degree: partly, because the christian man should at the least be so wary, & circumspect, in keeping of brotherly love, and charity, that though he did, perchance so far forget himself, as to call his brother fool uncharitably, yet fardar than so, he should not so much as think, throughout his whole life. It is written of one Solon an infidel, 
Cicero in his oration for sixth Roscius, Amer inus.  but yet a very politic man, how when he made laws for the government of the famous city of Athens, he in all his laws, appointed no punishment for a parricide, that is for such a one, as should kill his father or mother: and when he was demanded, why he provided not for that case, he answered, that he verily, thought and believed, that no one being brought up in Athens, under his laws, would at any time attempt such an heinous sin. Even so may we say of our saviour, that he speaketh but of those foresaid three degrees of uncharitableness, for that it is not likely, christian men, being traded in Christ'S most perfect religion, would at any time proceed in the violating of charity, fardar then so. But here may be moved a question whether our saviour hath so forbidden us to be angry, to say Racha, or thou fool, one to an other, that in no wise any man may so do, but thereby he falleth in danger of judgement, of council, or of hell fire. For answer to this question, it is to be noted, that our saviour in this place, forbiddeth us all kind of uncharitableness, and nothing else. Forasmuch then, as in the third of matthew. 
Math. 3,  S. John Baptist calleth the scribes and pharisees, adders broad, and S. Paul calleth the Galathians fools, 
Gala. 2.  and men without understanding, in the second chapter of his epistle written to them: 
Luc, 24,  yea christ himself in the xxiiii of Luke calleth his dear beloved apostles, fools, and sloo of belief, and the thing which they did, cannot be judged uncharitable, therefore we must say, that when such as have authority, upon a good and Godly zeal, rebuke trespassers, and offenders, thereby to make them ashamed of there evil doings, and the rather to leave the same, that this kind of rebuking is lawful, and in no wise meant in the foresaid talk of christ. But the only thing that is there forbidden, is the breach of charity, when one man meaneth no good at all, to an other, but for the only satisfying of his uncharitable heart, wisheth him hurt in his heart, or uttering his secret uncharitable mind, doth thou him, or tush at him, or finally speaketh contumelious words, expressly unto him, calling him, fool, idiot or by other like opprobrious names: Wherefore to conclude, seeing you now know what perfect love and charity, our saviour christ doth require to be in us, let all accustomed rancour and malice from henceforth be utterly banished from amongst us, that we dwelling in charity, may dwell in God, and have here in this life, GOD dwell in us, and in the world to come, dwell in heaven with him for ever, which grant unto us, the blessed trinity, the father, the son, and the holy Ghost, to whom be all honour and glory world without end. Amen  Io. Harpesfelde, sacrae theologiae professor. Arch. London,  

¶ An Homely of the church, what it is, and of the commodity thereof.  
Whosoever (good people) will call to his remembrance, the inestimable goodness of almighty God, and his inestimable mercy, towards us nothing deserving the same: if there be any spot of heavenly grace, in that person, he shall be ashamed of his own unthankfulness, and disobediences, and be compelled to fall down in body, and soul, before our Lord, to ask pardon for his transgression. Of the which goodness, and mercy of God, you have a sufficient, and most evident declaration, in these godly, and devout homilies, that are set fourth to you, of the creation, and redemption of man: Nevertheless, for your further instruction, & ghostly comfort in this behalf, I have thought good to let you understand, an other high benefit, given to us, by our saviour, and redeemer, jesus christ, that we, having perfit knowledge of God, may evermore praise, and magnify him, according to our most bounden duty. And this high, and heavenly benefit, is the holy catholic church, which our dear, and dreadful saviour, both before, and after his painful death, did ordain, and appoint, to be for ever to us, a most loving, & tender mother, a perpetual preservation for our soul health, and a pillar of truth, in all our doubtful dangers. Which church, forsomuch as it hath been lately assaulted, by sundry sects, and heresies, and so sore shaken, that many (more is the pity) hath separate themselves from the same, and wilfully have run a stray, being led, and carried with every wave, and wind of new learning, I purpose, by God's grace, to open shortly to you, what this church is, 
☜  what manner of church it is, and what commodity we have by it.  
first, the church is a convocation of all people throughout the whole world, professing one faith of God, and one use of all the holy sacraments: which church, because it is purchased, and sanctified, by the death of our saviour jesus Christ, it is most dearly beloved to God the father, and is called in holy Scripture, by most high, and excellent names, as Corpus Christi Sponsa Christi, Regnum coelorum. etc. that is to say: The body mystical of Christ, the spouse of Christ, the kingdom of heaven. For S. Paul, speaking of christ, faith: 
Ephes. 4.  That he hath appointed sundry officers, to maintain the holy ones, into the work of ministration, to the edifying of the body of Christ. And king Solomon, taught by the holy ghost, did foresee the dignity, and beauty of this holy church, and said in the name of GOD thereby.  
una est columba mea, perfecta mea. That is to say: One is my dove, 
Cantic. 4.  and my perfit one. With many other such loving words: as my sister, my spouse etc. And saint Paul biddeth husbands to love there wives, 
Ephes, 5  even as christ loved the church, Likewise in the holy Gospel, our saviour christ, doth compare the church, to sundry things, under the name of the kingdom of heaven, 
Math. 20  as unto a king, which made a marriage for his son: sometimes to ten virgins, 
Math. 25  and many such other: by all which names, and callings, we may learn that the church is a high and excellent thing, and dearly beloved to almighty God, who for his church sake, did give his only son, to most vile death, and for the which also he hath prepared the kingdom of heaven.  
Now, forasmuch as we read of an other church in the holy scripture, which is called Ecclesia malignantium, 
Psalm. 25,  The church of the malingnant & naughty people. And yet of late, a great number of schismatical persons, being in very deed members of this malygnant church, have usurped to themselves the name of the true church: I intend to give you sufficient instruction, to discern and know the true church of christ, from all heretical and scysmaticall congregations. first this holy and true church of christ, is called in our Crede, as it is in deed, the catholic church. That is to say, the universal church, because it is not lurking in any corner, or any one country, but is in all countries dispersed: neither is this catholic church, hid from us, or invisible, or unknown: but we may easily discern, and know the same. For christ doth call it, Civitatem supra montem. A city upon an hill. 
Math. 5.  And in the Gospel of Saint matthew also, teaching the order of brotherly reconciliation, he saith. If thy brother trespass against thee, go and tell him his fault, between him, and the alone, but if he hear not thee, 
Math. 18  yet take with the one or two: if he hear not them, than tell the church. Oh Lord, how shall he tell the church, if it be not known, as the evil do contend Likewise Saint Paul speaking, to the priests, and elders at Ephesus, 
Actu, 20.  doth warn them to take heed to themselves, and to all the flock, among whom the holy ghost (saith he) hath placed you to rule the church of God. Thus plainly the scripture declareth that the catholic church, is and ought to be, manifestly known, yet lest you should any thing doubt of the understanding of these scriptures, hear I beseech you, how plainly, Saint augustine, doth write hereof. Sicut per verba dei novimus, ubi sit plantatus paradisus: sic per verba Christi, ubi sit ecclesia, didicimus. 
Contra Petil. lib, 2. Cap. 13.   
As by the words of God we know where paradise was planted, so by the words of christ, we have learned, where the church is. Mark here (good people) that Saint Austen, in this place, doth write, against an heretic, being one of the donatyste sect: who denying the catholic church, did ascribe the faith, of christ, and all salvation, to themselves only, being a small part of Aphrica, like as all scismatical congregations, in this late time, have done: some saying in germany, here is christ, here is the church: some in. Helvetia, here is christ, here is the church: other in Bohem, here is Christ, here is the church: and we in England, here is christ, and here is the church. Whereof every one dyssenting, from an other, and that in matters of great weight, doth declare, that the spirit of God, which is the spirit of truth, and unity, promised by Christ, to the catholic church, doth not lead nor govern such sects: neither ought they to maintain, and set forth, false doctrine, to the people, under the name of the church, yet saint Austen in the same place, addyth his, or rather gods threatening, 
Ibidem.  saying, Ab isto universo, ad partem, quamlibet, quisquis separat hominem, ille diaboli filius, & homicida convincitur. Whosoever doth separate one man, from this whole, to any part: he is proved to be the son of the devil, and a very manqueller. Alas than in what heavy case, are those, that have separate from the catholic church, not one man only, but many thousands? surely in heavy and miserable case: unless, they do speadelye and in due time repent, and do penance. Moreover to know more manifestly, the catholic church, of christ, we ought to consider what saint Paul writeth, of the foundation thereof. For all scismatycall congregations, though they ground them selves, apparently, upon the holy scripture, yet have they there profession, severally, taken, of some naughty man, as saint augustine saith They are called every one by proper names, 
August de. vitilitate. cred. Cap. 7.  which they dare not deny. But the catholic church though heretics have named it papistical, yet received it never any other name, but catholic, and Christian: but all men that read, may see how gloriously, some have used the name of Marchion. Ebion, Arrianus, Manicheus. Pelagius. Donatus. and in our time likewise the name of Luther, Zwinglius, Carolstadius, with thousands such other: which heretical fashion S. Paul doth rebuke, in his epistle to the Corinthyans', who were even in like case: and boasting upon men said, Ego Pauli, Ego apollo. I hold of Paul, 
1 Cor 3  and I of Apollo. But the holy apostle rebuketh them saying. As long as there is among you, envying and strife, or sects, are you not carnal? So that every christian man, and woman, may plainly see by the scripture, that these having such division, and sundry sects among them selves, are by S. Paul, accounted altogether carnal, and far unworthy to use the name of the church, which is the only, and chaste spouse, of Christ. 
Ephes. 2  But of the catholic church, saint Paul saith: Now therefore, ye are not strangers, and foreigners: but you are citizens with the saints, and of the household of God, and are builded upon the foundation of the Apostles, & prophets, jesus christ himself being the head corner stone. And further, because saint Paul through the holy Ghost in him, did foresee, that all heretics would calling to themselves the authority of the Apostles, & prophets, and that they would with out authority or knowledge, wrest their writings, every one to there own sense: therefore this holy apostle, 
Ephes, 4  in the same epistle, telleth us the order which christ hath appointed to be observed in his church: for he saith, that christ ascending into heaven, did give gifts to men, and that he made some apostles, some prophets, some evangelists, some shepherds, and teachers, declaring thereby, that in the catholic church, there are orders, and officers, some higher, some lower, whom the rest ought both diligently to hear, and humbly to obey. So did the same S. Paul, 
1 Timot 4 Tit. 1  before his death, appoint Timothe, to the office of a bishop, and also Tite he did leave in Creta, that he should ordain priests in every city, which priests, and bishops should not be dysdained, or little regarded (as in this time of many they are) but they should (doing there duty) have double honour, and faithfully govern the church, 
Actuo, 20 Tit. 2  as saint Paul sayeth. And writing to Tite, he biddeth him exhort, and rebuke, with all ferventness of commanding, by these places of the holy scripture, you may easily see, and understand: that in the catholic church, there are and aught to be degrees and orders, and that whosoever doth break, contemn, or deny the same, he denieth and forsaketh the very truth, and ordinance of christ, and his Apostles.  
Now further, we ought to consider, that as S. Paul did ordain Timothe, and Tyte, yea and other bishops, and priests, in his time, so they by his commandment, did in their time, ordain other, delivering also to them, the doctrine which they have received of Paul, and by continual discurse of time, every one hath delivered the faith, that they from the Apostles have received, and so even from christ, to this present day, one faith hath ever stand steadfast. Which though it hath sundry times been assayed, and sore pinched, yet ever hath it prevailed at the last, and had the upper hand, according to Christ's promise, 
Math. 16  neither ought any man less to credit the catholic church, because there are in the same, divers evil, and wicked sinners. For Christ himself, 
Math 13  doth compare the church to a net, cast into the sea, which taketh both good and bad fishes, but at the end, the good shallbe reserved, and the evil cast away. Was not twelve chosen by Christ, yet one of them, he calleth a devil? Doth not Christ also say, 
Math 23.  that Scribes and Phariseis, do sit in Moses' chair, nevertheless, he would the people should obey their lessons? Even so, though some members of Christ's catholic church, do not live according to their vocation, yet ought no man therefore the less to regard the faith and doctrine of the same church. These things, good people, though they are sufficient, to declare the holy Church, what it is, and how it may be known, yet I beseech you most diligently, to note, and carry away one rule, which shall never deceive you, but is a sure trial of the catholic church, and the faith thereof. This rule is not mine, but taken out of a learned, ancient, and right godly father in Christ's Church. He saith There are three means to try a church, 
Vincentius Lirenensis.  or doctrine, the first is antiquity, the second, is universality, the third, is unity. By the first, we are taught, that a true doctrine must be known, by that it is not lately sprung up, or risen, but cometh from Christ, and his apostles, and hath continued still in the church. By the second, we may understand, that a true faith, or doctrine of the church is that only, which universally, in all countries hath been taught, & believed. By the third we ought to learn, that a true doctrine, or faith of the church, doth always agree, and is always one. Now those three things well noted, may instruct and teach any Christian man, to know the catholic church, which ever since the Apostles time, and in all countries, with one consent (in all things concerning our faith) hath showed herself the worthy spouse of christ. Contrary wise, false doctrine, and heresy, ever hath done, and shall do to the worlds end, lately arise, & lurk in private corners, & never agree with itself. Which things I might easily at large prove, and open to you, by plain and manifest demonstration. But because in the next homely, I intend to speak of the authority of the church, and also of the commodity, and profit that we have by the same, here I will make an end, 
Roma. 12  beseeching all you (good and godly people) to give your bodies, and souls, an humble and holy sacrifice to almighty God, praying evermore, that we may be altogether lively members, of our saviour jesus christ, and of his catholic church here upon earth, and after this life, partakers of the joyful kingdom of heaven, through the same our Lord jesus Christ, to whom with the father, and the holy ghost, be all honour and glory world without end. Amen.  H. Pendilton sacrae theologiae professoris.  

¶ An Homely, of the authority of the church, declaring what commodity and profit we have thereby.  
Likewise, as in the last homely, it was declared to you (good christian people) what the church is, and how it may be known: so now ye shall learn, the authority of the same catholic church, and the commodity, or profit that ensueth to us all, being members of the same church. first, when our saviour jesus Christ, did send forth the twelve apostles to preach, who were, and are, the chief, and principal pillars of this catholic church, he did give to them great power, and authority, as saint matthew beareth witness, 
Math. 10  saying: jesus did call together the twelve disciples, and gave to them power over unclean spirits, that they should cast them out, and should heal all manner of diseases, and infirmities. And sundry times we do read in the holy Gospel, that our Saviour christ doth speak to his Apostles, after this manner. Qui vos audit, me audit, & qui vos spernit, me spernit. That is to say: He that heareth you, 
Mathe. 10.  heareth me and he that despiseth you, doth despise me. Meaning, 
john. 13.  and willing thereby, that all the world should know and confess, the authority of the catholic church, which Christ himself did build in, and upon these his holy Apostles. And to the same purpose he said to them, jam non dicam vos servos, sed amicos etc. That is to say Now I will no more call you servants, 
john. 15  but friends: for all things that I have herd of my father, I have declared to you. 
john. 20  And again he saith: As my father sent me, even so I send you. By these, and many such other places, we may see, that our loving saviour, did give great authority to his Apostles. But now it is expedient, and needful, to declare, in what special points this authority doth consist, and that the same authority was not only given to the Apostles of Christ, but also to their successors, in the catholic church, ever to endure. Which authority, though it be great, and manifold, yet these are the chiefest parts thereof, that hereafter do follow. first, almighty God, hath given power, 
The church hath the true sense of the scripture, and is judge thereof.  and authority, to the catholic church, to have the true sense, and understanding, of the holy Scripture, yea, and to approve also, or reprove all writing, as Scripture, or no Scripture. Which thing, good christian people, you may well understand to be most true, if ye call to remembrance, who is the guide, and governor of the church, that is to wit, the holy Ghost: as Christ did promise, saying. Ego rogabo patrem et alium paracletum dabit vobis, ut maneat vobiscum ineternum, 
john. 14.  that is to say, I will ask my father, and he will give to you an other comforter, that he may abide with you for ever. And after that our Lord and saviour had risen from death, he did breath upon his Apostles, and said Accipite spiritum sanctum Take you the holy ghost and also, 
john. 20.  after his ascension into heaven, according to his merciful promise, he did send down the holy Ghost upon his Apostles, 
Act. two.  as saint Luke writeth. Now that the holy ghost was not given to the Apostles only, but also to the catholic church, to the worlds end, it is manifest: forasmuch as christ did promise the comforter, ut maneat vobiscum inaeternum. That he should abide (sayeth he) with you for ever. Now we are most certain, 
john. 14  that the Apostles of Christ did suffer death, for the faith of christ, and that within few years, after they thus had received the holy ghost. Nevertheless, Christ sending forth his Apostles to preach, and baptize, said to them: 
Math. 28.  Ecce ego vobiscum sum omnibus diebus usque ad consummationê seculi. That is, Behold, I am with you at all times, even to the end of the world. Wherefore we may plainly see, that the holy ghost being promised to the Apostles, to abide for ever, and to the very end of the world, was promised and given to them, and to their successors in the church, where he doth, and shall abide for ever. Now forasmuch, as the holy ghost is the governor and ruler of the catholic church, we ought there only, and in no other corner, to search the true understanding, and discerning of the scriptures. And for this cause, the aucient fathers (were they never so godly, and so well learned) yet would they never presume upon their own judgements, but ever referred themselves, to the understanding, and interpretation of the catholic church before them. Therefore the godly learned, and ancient father Ireneus, 
Ireneus li. 3 capi. 4  writing against schismatical heresies, sayeth thus. Quid enim si qui de aliqua modica, questione disceptatio esset, nun oporteret, in antiquissimas recurrere, Ecclesias. etc. that is to say, but what and if there were contention concerning some small question, were it not necessary to return to the most ancient churches, and immediately after, he sayeth: Quid autem si neque apostoli quidem scripturas reliquissent nobis, nun oportebat ordinem sequi traditionis, quam tradiderunt hijs, quibus committebant Ecclesias? What (sayeth this holy father) if the Apostles had left to us no scripture at all, had it not been necessary to follow the order of that tradition, which they delivered to those, to whom they did bequeatheth the church? Alas (good people) how far are many in these days gone from this old, and ancient rule? this blessed martyr, here exhorteth, or, rather commandeth, that if any small discord, (though it be in a matter of little importance) do chance, that we would not, according to our fantasy, judge therein, but though we have no scripture for the same, yet (sayeth he) we ought to follow, keep, and observe the tradition of the ancient churches. Where as in these late days, the impudent procedars, have taught the zely people, that every man should, and may be a judge of controversies, and that we ought to observe no tradition, nor ceremony, other than we find in the holy scripture. Of such, the same holy Ireneus doth speak thus, after many other notable lessons to the same purpose. Omnes autem hij decidunt a veritate, 
Ireneus li. 4 Cap. 43.  et heritici quidem alienum ignem afferentes ad altare dei, id est, alienas doctrinas, a celesti igne conburentur. etc. All these (sayeth he) do fall from the truth: and the heretics truly, bringing strange fire to the altar of God, that is to say, strange doctrine, shallbe brent with the heavenly fire. With such like threatenings in the same place, to those that disobey the authority of the church. Likewise saint augustine speaking of the baptism of children, and how that sacrament, can profit them, saying many die before they know the effect of the same: affirmeth, that the faith of those that bring the child to christening, shall profit the child that is brought: but for his probation, 
August. de. li. arb. lib. 3. Cap. 23.  he bringeth this. Hoc commendat ecclesie saluberrima authoritas. This thing the most wholesome authority of the church doth commend. And even with like reverence, the same saint augustine, doth many times submit all his judgements, 
Epist. 7. In proemio Li. 3. De. Tri.  and works to the catholic church. And finally to declare his judgement, concerning the authority of the catholic church. He saith thus. Ego vero evangelio non crederem nisi me catholicae Ecclesiae commoveret authoritas, that is to say, Truly, 
August. contra epist. Manich. Capi. 3  I would not believe the Gospel, unless that the authority of the catholic church did move me thereto. And we ought here to consider, that after the ascension of our saviour Christ, for the space of certain years, there was no gospel at all written: but all things, concerning the faithful christians, were ruled, and governed by the disciples of Christ, being than, the heads of the church. afterward, we read that divers of the disciples of Christ, did write Gospels: as saint Bartylmew, Nicodemus, and an other Gospel was called evangelium Nazareorum. But the authority of the church, did only admit those four evangelists: which now the whole church doth retain. Which thing might well seem marvelous, saying that both saint Bartylmew, and Nicodemus, were present, and did see the works of Christ, and also did here his doctrine, where as saint Luke did learn his gospel of saint Paul, and other, and so likewise did S. mark but hereby it doth most plainly appear, that the catholic church only, hath this high authority, to discern scriptures, and that scriptures allowed by the church should not be refused of any particular persons. Now therefore, saying that the catholic church, both hath delivered, to us the scripture, and in all ages and times, hath been taken of all Godly learned men, for the true judge thereof. I exhort, and beseech all you (good christian people), that in all doubts, opinions, and controversies, ye would resort to the holy church, and there learn what the same catholic church hath believed, and taught, from time to time, concerning doubts, or controversies, and if with lowly and meek hearts ye will so do, surely the holy ghost will instruct you, he will comfort you, and he will lead you, into all truth. But if in such case, ye will fly from the catholic church, & ask counsel of yourselves, or of any that doth serve from the said church, than for so much as the holy ghost is not your guide, you shall fall from ignorance to error, and from doubting, and disputing, to plain heresy, and so from one, to another, to the utter confusion, 
another aucthoriti of the church.  of both body and soul. Yet beside this great authority of the church, whereof you have heard, there is an other given by God, of most high excellency, that is, power to forgive, and pardon, the penitent sinner, and to punish, and correct, the obstinate or froward sinner: which power and authority, 
levit. 13.  as it was figured in the preesthood of the old law, as in judging of leprous persons, and in punishing to death, those that did not obey the priest: even so is it given by our saviour Christ in very deed, 
Deut. 17.  in the gospel, to his Apostles, and to all their successors. For after that our saviour had risen from death: he came amongs his Apostles, and breathed upon them, and said Accipite spiritum sanctum, quorum dimiseritis peccata, 
john. 20.  dimittuntur eyes, et quorum retinueritis, retenta sunt. (That is,) take you the holy ghost, whose sins you shall forgive, they are forgiven to them, and whose sins you do retain, they are retained. Which authority, by plain words given by Christ, though some hath, or do, contemn, and set at nought, 
Ciril in john Lib. 12. capi. 20.  yet saint cyril biddeth them cease to marvel, that Christ should give, such power, for he sayeth, Certe absurdum non est, peccata remitti posse ab illis, qui spiritum sanctum in seipsis habeant. surely, (sayeth he) it is no absurdyte, that sins are forgiven by them which have the holy ghost in them. Now if you will mark, that not the priest only, but also the holy Ghost doth work, in remitting, and pardoning sins, than I trust you will see, & grant, this authority of Christ's catholic church, which thing every christian man doth confess daily in his creed, saying, not only I believe the holy catholic church, the communion of saints, but addyth also, the remission of sins, to be in the same catholic church. 
i Timo. 1.  Do not we read that saint Paul did use this authority, when he did excommunicate Hymeneus and Alexander? did not the holy bishop saint Ambrose, use this authority in every point, upon the emperor Theodosius? 
Theodorit Lib. 5. hist. Eccle. ca 18  Which holy bishop perceiving the emperor had grievously offended, did not spare to excommunicate him: yea and though he offered himself obediently to be received, yet was it after long penance, that he was absolved, this holy bishop did use the authority given to him by God, & this christian emperor, knowing, the same, did with all humility obey. If the bishops and priests in time past, and also the layitee, had learned and practsied there duties and vocations, by this example, surely the church of christ should not have come to such great disordre as we see, neither should vice and wickedness, so freely have been used: but because this matter, is largely and learnedly, set fourth in the sacrament of penance, I will cease to speak any more hereof, and now it remaineth to declare, what commodity and profit we have by this catholic church, our lord and master christ in the gospel, of saint john, 
john. 15.  doth compare himself to the vine tree, and all us to the branches: and sayeth. Manete in me, et ego in vobis. Abide you in me, (that is to say, in the faith of my church.) And I will abide in you. Oh merciful Lord, what comfort, and commodity is this, for a christian man, to have Christ to abide with him? And farther he sayeth. If you abide in me, & my words abide in you, ask what you will, & it shallbe granted to you. Here are we sure, that if we abide in Christ's catholic church, & embrace the faith, and doctrine thereof, both Christ himself by grace, will abide in us, and also our prayers, shall evermore be heard. And without all doubt, there is no abiding in Christ, unless we abide in the unity of his catholic church. For as saint Cyprian sayeth: 
Ciprianus de simpli. prelate.  Non potest habere deum patrem qui non novit Ecclesiam matrem: He cannot have God his father, that knoweth not the church to be his mother: But a child of God, knowing the church to be his mother, & lying in the bosom thereof, may be sure that Christ the spouse of the church, 
Gene. 7.8.  will never forget his needful requests. And as no lively creature, was saved from death, but such only as were in the ark of Noah, 
Gen. 7, 8.  so is there none saved from damnation, but those that are in the unity of Christ's church. And therefore, to give us warning, the holy doctor Saint augustine, speaketh in this manner most plainly. Quisquis ergo ab hac catholica ecclesia fuerit seperatus quam tum libet laudabiliter se vivere existimet, 
August. epist 152.  hoc folo scelere quod a Christi unitate disiunctus est non habebit vitam, sedir a dei manet super cum That is in english, Whosoever therefore shall be seperatid from this catholic church, although he think himself to live never so worthily, yet for this only crime that he is separated from the unity of Christ, he shall not have life, but the wrath of god abideth, upon him. But what need is it, to allege saint Augustine, or any other ancient father herein, seeing almighty God by his prophet Esay, hath set forth to us a little picture of his church, 
isaiah. 5.  under the name of a vineyard, and the house of Israel? There may we see, that thing that we by experience do know. For almighty God, in that parable declareth by his Prophet, how much he had done for the house of Israel, a figure of Christ's church, in that he had planted them in a batsome, and fruitful country, and had given to them good governors, and orders, wherein they might have lived, and pleased him, but forasmuch as they did wilfully break the laws of God, & his ordinance, he threatened them saying: Auferam sepem eius, et erit in direptionem. etc. 
Ibidem.  I will (sayeth our Lord) take away the hedge of my vineyard, that it may perish. Even so hath our saviour Christ dealt with us, the people of his church. For where as by his precious death and passion, he did purchase us, and left us in the custody of his catholic church, as is before said, leaving also to us, laws to observe, and sacraments, wherewith we should be preserved. And we naughty people, have despised all his most godly, and wholesome decrees, and ordinances, he hath of his justice, and according to his promise, even in our time punished us: and hath suffered the wicked, to pluck down the pale or hedge of his vinyeard: I mean all good order, as well in the church, as in the common wealth, and that for the space of many years passed. Now here christian people, though you do not consider the plague of sundry sins, that hath in this late schism, possessed many men's souls, yet do not dissemble, nor forget the misery, that we all have suffered outewardelye, since we were separate from the church of Christ: alas, what Christian blood within this Realm, even by our own countrymen, hath been shed? Oh Lord, how many poor widows without comfort have been left? How many fatherless children without succour? I leave here to speak, of the unshameles breaking of the dead men's testaments, and their most godly intentes, & ordinances: Abbais, are poulled down: Collegis, and Chantrees are overthrown: churches are rob, and poor Christ, (that is to say,) the hungry, and needful people, famyshe, and cry out therefore. All these surely, with many more, have come upon us, because we have been out of the house of God. Wherefore, in the name of our Lord jesus Christ, let us all together lament, and be sorry for our going astray, let us come, and fall down before God our father, and confess our transgression, and humbly desire, 
Luce. 15.  that we may be received into his house, which is the church, though we should all the days of our lives, be but hirelings. Quia melior est dies unus in atrijs tuis super milia. 
Psal 83.  One day (Oh Lord) is better spent in thy house than a thousand otherwise.  
finally if we continue obedient children, in the bosom of our mother, the holy church: we shall be fed with lively faith, out of which will spring in us, much holiness of life, and quietness of conscience: and if at any time through our frailness, we happen to fall, we have ready, to raise us up again, the holy Sacraments: through the comfortable help whereof, we be made strong: and so day by day more able to proceed in all kind of virtue: and thus having upon earth our mother, the holy church, which is the spouse of jesus Christ the Son of God, we may be bold to call upon GOD our father: and be assured, that he will hear us, as his dear-beloved children, and give us the inheritance of heaven, which is prepared for us, through our saviour jesus Christ. To whom with the father, and the holy ghost, be honour, praise and glory, world without end. Amen.  H. Pendilton sacrae theologiae professoris.  

¶ An Homely of the Primacy, or supreme power, of the highest governor of the militant Church.  
AS in every natural, and politic body, so in the church militant, (which is a mystical body) superiority, and inferiority, must needs be amongst the members thereof, or else it cannot endure. And for this cause specially, our Saviour christ, when he was here conversant, on the Earth, did, himself, appoint his Apostles, & Disciples, and there successors, to have the oversight, cure, and high government of his church, to the worlds end. And to the intent, that no man should contemn their authority, he doth say in the thirteenth of Saint John, Amen, Amen, Dico vobis, qui accipit si quem misero, 
john. 13  me accipit. Qui autem me accipit, accipit eum qui me misit That is to say: verily verily, I say unto you, who that receiveth him whom I send, receiveth me And he that receiveth me, receiveth him that sent me. And in the tenth of Luke he saith, Qui vos audit me audit, & qui vos spernit, me spernit. Qui autem me spernit, spernit eum qui misit me. 
Luce. 10.  That is to say: He that heareth you, heareth me, and he that despiseth you despiseth me, and he that despiseth me, despiseth him that sent me. Of the Apostles also and their successors, and of their charge over Christ's flock, doth Saint Paul speak, in the fourth chapter to the ephesians, saying. 
Ephes. 4.   
Ipse dedit quosdam quidem Apostolos, quosdam autem Prophetas, alios vero Euangelistas, alios autem pastors, et doctores, ad consummationem sanctorum, in opus ministerii, in edificationem Corporis Christi, donec occurramus omnes in unitatem fidei, & agnitionis filii dei, in virum perfectum, in mensuram etatis plenitudinis Christi, ut iam non simus paruuli fluctuantes, neque circuferamur omnivento doctrine, in nequitia hominum, in astutia ad circumuentionem erroris. That is to say:  
He (meaning christ) hath given or appointed some to be Apostles, some, Prophets some Evangelists, some pastors, and teachers, to the perfyting, or consummating, of the holy ones, to do the work of the ministry, to edify the body of christ, until we all come together, in one unity of faith, and knowledge of the son of God, unto the estate of a perfect man, after the measure of the age of the fullness of christ, that from henceforth, we should not be as babes, wavering, neither should we be carried about with every blast of doctrine, in the wickedness of men, in the wiliness of them, who go about to deceive us  
This place of Saint Paul most plainly setteth before our eyes, the authority, and government which our saviour hath appointed, to continue to the end of the world, in his church, and how the Apostles, Prophets, Evangelists, Preachers, and teachers, are given of christ, to his people, to govern them. And therewith all Saint Paul, in the said place, showeth to what end, such government, and authority is instituted, it is to wit, for the spiritual edifying of the hole body, in the faith, & for the defence of the hole body, from the poison of heresy. And in deed no one thing can so much suppress heresy, as if the Authority, and government Ecclesiastical, be accordingly thereunto esteemed, & obeyed, as witnesseth saint Cyprian, the blessed Martyr, in his first book, and third epistle saying. Neque aliunde hereses obortae sunt, 
Cyprian. Lib. i. epistle, ●3.  aut nata sunt scismata, quam inde, quod sacerdoti dei non obtemperatur. Nec unus in ecclesia ad tempus sacerdos, & ad tempus judex, vice Christi cogitatur, cui si secundum magisteria divina, obtemperaret fraternitas universa, nemo adversus sacerdotum collegia quicquam moveret. That is to say: Neither other where, or by other means, are heresies sprung up, and schisms risen, than hereof, that obedience is not given to the priest of God. Nor one is considered, or thought, to be in the church, for the time, the priest, and for the time the judge, in Christ's stead, untowhich one, if the hole fraternity did (according to the heavenly commandments) obey, no man would stir, or move any thing against the Colleges or companies of priests. Hereby you may perceive, that saint Cypryans' conclusion, or judgement is, that the government Ecclesiastical, and especially of one, to be taken, and reputed as Christ's vicar, is the best mean, to let and suppress heresies, and that such one governor, is to be obeyed, of all christian people, which thing may be proved very plainly, and evidently, by the holy scriptures themselves. For the scriptures do witness, that our saviour appointed S. Peter, to this high room, and charge, over his hole flock, and no one of the Apostles else. In the xxi 
joan. 21  of S. john it is written, how, our saviour, after his resurrection, appearing at the sea of Tiberias, to certain of his Apostles, amongst whom was Peter, did first take bread, and fish, and gave unto them, And when they had refreshed themselves, he said unto Peter. Simon joannis diligis me plus hiis? Dicit ei, Etiam domine tis scis, quia amo te. Dicit ei. Pasce agnos meos. Dicit ei iterum, Simon joannis diligis me? Ait illi. Etiam domine tu scis quia amo te Dicit ei Pasce agnos meos Dicit ei tertio. Simon joannis amas me? Contristatus est Petrus, quia dixit ei tertio, amas me? & dixit ei. Domine tu omnia nosti, tu scis, quia amo te. Dicitei, Pasce oves meas. That is to say: Simon the son of joannes, dost thou love me more than these do? He answered unto him: Yea Lord, thou knowest that I love thee. He said unto him: Feed my lambs. Then he spoke to him again, and said: Simon the son of joannes, dost thou love me? He answered: yea Lord, thou knowest that I love thee. He said unto him again: Feed my lambs. Then spoke he unto him the third time, and said: Simon the son of joannes, dost thou love me? Peter was sorry, because Christ said unto him now the third time, dost thou love me, and he answered and said: Lord thou knowest all things, thou knowest that I love thee. He said unto him feed my sheep. This process of Scripture, hath in it, many circumstances to be noted. The first is, that (other Apostles being than present, and amongst them, even he of whom Christ did ever make very much of, that is to say, S. john) yet our Saviour Christ, did direct his speech, and talk, but to Peter only, signifying the matter, whereof he did speak, to appertain to Peter chiefly, and principally, and not in so special a sort, to any one of the apostles else. Another, and second circumstance to be here considered, is that our saviour, did ask Peter most earnestly, whether he loved him, more than did the other apostles. And the third circumstance is, in that Christ did commit both his lambs, and his sheep, unto him. These circumstances (I say) and other such like, well considered, do convince, and clearly prove, that the high charge, over all the church militant, was especially committed, to Peter.  
And to this purpose, maketh, and serveth, an other talk, of our saviour, unto S. Peter, written in the xvi of Matthew, where the text is in this manner. Venit autem jesus in parts, Caesareae Philippi, 
Math. 16.  & interrogabat discipulos suos dicens. Quem dicunt homines esse filium hominis? At illi dixerunt: Alij joannem Baptistam, alij autem Heliam, alij vero Hieremiam, aut unum ex prophetis. Dicit illis jesus, vos autem quem me esse dicitis? Respondens Simon Petrus dixit. Tu es Chrictus filius Dei vivi. Respondens autem jesus dixit ei. Beatus es Simon Bariona, quia caro & sanguis non revelavit 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 praevalebunt adversus eam. Et tibi dabo claves regni coelorum. Et quodcunque ligaveris super terram, erit ligatum & in coelis, & quodcunque solueris super terram erit solutum & in coelis. That is to say: jesus came into the coasts of Caesarea Philippi, and he asked his disciples, saying: Whom do men say the son of man to be? And they answered, some john baptist, some Helias, some Hieremias, or one of the prophets. jesus said unto them. But who say you that I am? Then Simon Peter made answer, and said: Thou art Christ the son of the living God. And jesus answered and said: Blessed art thou Simon, the son of joanna, for flesh and blood hath not this revealed, and opened unto thee, but my father which is in heaven. And I say unto thee, that thou art Peter, or a rock, and on this rock I will build my church, & hell gates shall not prevail against it. And I will give unto thee, the keys of the kingdom of heaven: & whatsoever thou shalt bind upon earth, shallbe bound also in heaven, & whatsoever thou shalt lose upon the earth, shall be loosed also in heaven. These words of Christ were spoken long before that Christ gave that other commandment to Peter, to feed his flock, and that thing, which is performed in the other words, is here promised, in these words. In the other words our saviour doth presently, put him in authority, saying. Feed my Lambs, feed my sheep. In these words, he doth but promise the said authority unto him, saying. Unto thee will I give the keys of the kingdom of heaven, and what so ever thou losest, or bindest in earth, shall be loosed or bound in heaven. The like of this, did our saviour never speak to any one of the Apostles else, severally, but only generally. For generally to Peter, and to the rest, being all together, (saving Thomas, who was absent,) Christ said the words which are written in the twenty 
john. 20.  of john, it is to wit, receive you the holy ghost, whose sins ye remit, they are remitted, and whose sins ye retain, 
Math. 18.  they are retained. And in the xviii of Matthew, Christ sayeth unto the twelve. What so ever things you shall bind upon the earth, shall be bound also in heaven, & whatsoever you shall lose upon the earth, shallbe loosed also in heaven If our saviour Christ had not intended to give unto Peter a special authority, above the rest, what need was there to speak this, severally, unto Peter, seeing he had spoken it generally to them all before? And what thing meant he else, when, in the presence of all the twelve, he promised to give unto Peter the keys of the kingdom of heaven, saving a special privilige, or prerogative to Peter? Our Saviour through his heavenly wisdom, perceiving, that it is most necessary, one to be over a hole multitude, specially being a multitude congregated of so infinite a number of people, and of so sundry nations, as is the catholic church, did appoint S. Peter, to that office, and Peter having received such charge at Christ's hands, did incontinently practise and exercise the same: and all the rest of the Apostles did give place unto him. 
Act. i.  And therefore in the first of the Acts it is written, how that after Christ's ascension, incontinently S. Peter rose up in the midst of the faithful, and moved them to go to the election of one, that should succeed in judas room, which office he undoubtedly would not have taken upon him, but that our saviour Christ had Authorised him in such sort, as is before declared. In the ii 
Acts. 2.  of the Acts it is written how that in the presence of all the Apostles, S. Peter took upon him to speak in all their names to the people on whitsunday in the morning, straight after that they had received the holy Ghost, in the likeness of cloven tongues. In the third of the Acts, it is written, 
Acts. 3.  how that S. Peter healed a lame man, which was lame from his mother's womb, and that when the people wondered at so strange a miracle, the said Peter made an oration unto them.  

Act. 4.5.6.  In the fourth of the Acts, and in the fift, and sixth there is the like, and in many other places of the same book. All which places of scripture ought to persuade every godly heart, to think that our saviour did give unto saint Peter, that authority, above all the rest of the Apostles, upon his hole church, for an unity, and good order, to be kept in the same. And yet for your better contentation herein, you shall here the authorities of the Ancient fathers in this behalf.  
Origene, 
Origenes  a greek writer, which was within two hundred years after Christ, in his exposition, made upon the vi Chapter of S. Paul's Epistle, to the Romans, writeth thus. Petro cum summa rerum de pascendis ovibus traderetur, et super ipsum tanquam super terram fundaretur ecclesia, nullius confessio virtutis alterius, nisi charitatis exigitur. (That is to say,) when the highest authority, or feeding of Christ's sheep, was committed unto Peter, and the church was builded upon him, as upon a sure ground, there was required, or exacted of him, the profession of none other virtue save only of charity.  

Ciprianus.  The blessed martyr, saint Cyprian, in many places, affirmeth the same, and amongst other, in his Epistle written. Ad jubatanum. sayeth, Manifestum est, ubi, et per quos, remissio peccatorum dari possit: Nam dominus primum Petro, super quem edificavit ecclesia suam, et unde unitatis originem instituit, et ostendit, potestatem istam dedit: That is to say. It is manifest where, and by whom, remission of sins may be given, for our Lord first unto Peter (upon whom he builded his church, and from whom he did ordain, and show, the beginning of the unity, to proceed) did give that power, or authority. And in the same Epistle, (within a while after) he sayeth. Ecclesiam, que una est, fundavit super unum, that is to say, He did found his church, which is but one, upon one.  
Saint Basyll, 
Basilius.  in his book against Tavonius writeth thus Per hanc vocem intelligimus jonae 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 say, by this voice, we understand the son of jonas, which was of Bethsaida, the brother of Andrew, which son of jonas was called from a fisher, to the ministry of the apostleship and because he excelled in faith, he had the church builded upon him.  
Saint Ambrose in his fourth sermon sayeth. 
Ambrose  Petrus denique pro soliditate devotionis, 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 say,) Finally, or for a conclusion, Peter, for the soundness, or substancialnes of his devotion, is called the rock of the churches, as our Lord sayeth Thou art Peter, or of a rock, and upon this rock will I build my church. In deed he is called a rock, because he was the first that did lay the foundation of faith amongst the gentiles, & as a stone, or a rock, that cannot be moved, he doth contain or keep, the frame, and weight of the hole christian work.  

Augustinus  S. Augustine hath the like in his six and twenty sermon, de sanctis, and in his xvi sermon de tempore, but most notably in his .124. sermon de tempore, where he maketh a large process of saint Peter, and amongst other things, speaking of Peter's denial of his master, he writeth thus of him. Totius corporis morbum in ipso capite curat ecclesie, et in ipso vertice componit membrorum omnium sanitatem, That is to say, He (meaning Christ) doth cure in the very head of the church (meaning Peter) the disease, of the hole body, and in the very crown, or top of the head, he frameth the health of all the members. Here ommytting infinite, other authorities of the ancient fathers, touching the primacy, or highest authority ecclesiastical, to have been given unto saint Peter of our saviour Christ himself, I exhort you in consideration, partly of these testimonies, some whereof are taken out of the very scripture, some out of the ancient and famous doctors of the church, and partly, and most especially, in consideration of the consent of the hole catholic church herein, nothing to doubt in this matter, but that the holy Apostle S. Peter was Christ's vicar on earth, and had higher, and more authority general, than any one of the Apostles else, and that the special purpose, why that Christ would have such authority to be in one man, was, & is, for the preservation of unity in his church, which church, is but one, and thus much for this time, shall now suffice you. In the next homely, you shall hear further of this matter.  Io. Harpesfelde, sacrae theologiae professoris. et Archidiaconi London.  

¶ An other Homely of the primacy.  

Act. 8.  IT is written in the viii chapter of the acts, how Simon Magus, did offer unto saint Petermony, to give him power, that on whom soever he should lay his hands, the same parson might thereby, receive the holy Ghost. But being for this his most wicked request, grievously reproved, and fearing withal, to continue any longer, in those parties, that is to say, in Samaria, so nigh thapostles, he, the said Simon Magus fled to Rome, and there by his enchantments, 
justinus Martyr.  did greatly delude the people, as justynus the Martyr, a very ancient writer, in his second Apology, directed, or sent, to the Emperor Antonius, doth plainly testify: Ireneus 
Ireneus.  also in his first book Contra heresies. doth record the same. And the said Simon Magus, did so delude & blind the people, that they did esteem him for a God, and did set up his image, in the City, with this inscription, Simoni deo sancto That is to say To Simon the holy God. But it was not long, after those pranks, played by Simon Magus, thus seducing the inhabitants there, but God sent his great Apostle saint Peter thither, (that is to say, to Rome) who both did confound the said Simon Magus, and did also convert a great number of the people there, unto the faith of christ, as is at large, set fourth in the xiiii chapter, and second book of Eusebius, 
Historia Ecclesiastica Eusebij  Ecclesiastical history. Now this Apostle sayncte Peter, by the will, and providence of God, being brought to Rome, did there continue, bishop of that Sea xxv years, and there also did suffer a glorious martyrdom, in the last year of the reign of cruel Nero Themperor, which things saint Hierom in the very beginning of his work, 
Hieronimus  De Ecclesiasticis scriptoribus doth witness in this manner. Simon Peter, the son of joannes, of the province of Galilee, and of the town of Bethsaida, the brother of Andrew the Apostle, after his bishopric in Antioch and after his preaching in Pontus, Galatia, Cappadotia, Asia, and Bithynia, to the jews which were dispersed abroad in sundry countries, came to Rome, to over throw Simon Magus, and there did keep his sea, five and twenty years, until the last year, (it is to wit the xiiij year) of the reign of Nero, by whom he was crucified, and so crowned with a crown of martyrdom, his head being turned down to the ground, and his feet upward, because he said, or accounted himself unworthy, to be crucified in such form, and manner, as his master Christ was.  

Ambrose  S. Ambrose in his lxx sermon speaking of the martyrdom of saint Peter, and saint Paul, at Rome, saith thus. I think it not done without a great cause, that in one day, in one place, and under on persecutor, they both did suffer. In one day, for that they should come to Christ together. In one place, that neither of them both, should be destitute of Rome, and under one persecutor, that like cruelty should slay them both. The day was for their merit, the place for their glory, the persecutor, for their virtue. And in what place I pray you did they suffer martyrdom? Even in Rome, which is the head, and chief city, of the world, to the intent that where the head of superstition was, there should rest the head of holiness, and where the princes of the heathen did dwell, there the princes of the church should lie.  
Thus sayeth saint Ambrose, whereunto agreeth Egesippus, 
Egesippus  an ancient writer, in his third book, of the destruction of Jerusalem, and likewise, Dionysius 
Dionysius  the bishop of Corinthe, 
Corinth.  and Caius also which lived in the days of zepherinus, 
Sepherinus  the Bishop of Rome, as more at large appeareth, in the xxv Chapter, of the foresaid second book of Eusebius, 
Eusebius  Ecclesiastical history. Now that we have in the homely, going next before this, declared, that our saviour did appoint Saint Peter to a greater, and higher office, than he did any other of his Apostles, and have in this homely entreated, of the abode of saint Peter, and martyrdom at Rome, we will consequently prove, that the bishops of Rome, have always, in the catholic church, been esteemed, judged, and taken, for saint Peter's successors, even in that his special, and highest office, and that to him, and then, by the will of God, doth appertain the government of Christ's hole flock, on earth. And first I will begin with the ancient Author, Ireneus, 
Ireneus 3. Lib. adversus heresies.  who in the third Chapter of his third book, against heresies, doth say, that the church of Rome, is the greatest, the eldest, and the best known, of all churches, and that it was founded, by the most glorious Apostles, Peter, and Paul, and that through the succession of the bishops of Rome, from saint Peter, until his time, the truth was derived, from hand to hand, & that it might there easily be found, and had. And hereupon he sayeth further these words. Ad hanc enim ecclesiam propter potentiorem principalitatem, necesse est omnem convenire ecclesiam, hoc est eos qui sunt ubique fideles. That is to say. For unto this church (meaning, and pointing the sea of Rome) for the more mighty principalty of it, all the hole church of Christ, that is to say, all the faithful, where soever they be, must assemble, or repair unto.  

Augustinus  And saint augustine, agreeably hereunto, doth, in his .162. Epistle, say: that in the church of Rome, the primacy of the Apostolic Sea, did ever flourish. And the same saint augustine, writing against one Petilianus, which did blaspheme the sea of Rome (as heretics do now a days) doth more over write in this manner. If all the bishops of the world, were such men, as thou doest most falsely report them to be, what hath the sea of Rome hurted thee, where Peter did sit, and now Anastasius sitteth? or what hath the sea of Jerusalem hurted thee, where james did sit, and now at this present, joannes doth sit, with whom we are in the catholic unity joined, and from whom ye have divided yourselves, in your wicked rage, or fury, why dost thou call the Apostolic sea, the sea of pestilence? If thou do it for the men's sake, whom thou thinkest to preach the law, and not to fulfil the law, did our saviour I pray thee, any such injury to the sea or chair of the scribes, and Phariseis, of whom he sayeth. They say, but they do not? etc.  
Moreover, the holy Martyr, saint Cyprian in the third Epistle, 
Ciprianus.  of his first book, speaking against certain, which did disobey, & contemn, Cornelius, the bishop of Rome, writeth in this manner. Neque enim aliunde hereses oborte sunt, aut nata sunt scismata, quam inde quod sacerdoti dei non obtemperatur, nec unus in ecclesia ad tempus sacerdos, et ad tempus judex, vice Christi judicatur: Cui si secundum magisteria divina obtemperaret fraternitas universa, nemo adversus sacerdotum collegium, quicquam moveret. That is to say. Of none other cause are heresies sprung up, or schisms risen, than of this, that the priest of GOD (meaning Cornelius; the bishop of Rome,) is not obeyed, and one is not taken in the church, to be the high priest for the time, and for the time in Christ's stead a judge, or Christ's vicar, unto whom if the hole fraternity were, according to God's commandments, obedient, no man would any thing move, or stir against the college, or company of priests.  
Saint augustine also writing against the Epistle of a Maniche, which Epistle is entitled, 
Augustinus.  or called, Fundamentum, giveth to the sea of Rome, a marvelous prerogative, and doth build his faith, amongst other things, upon the succession, of the bishops of Rome, who after saint Peter did follow orderly, even to his time, which was .300. years after Christ. And he writeth in this manner. Multa sunt, que me in ecclesie gremio iustissime tenent: Tenet me consensio populorum, atque gentium, tenet authoritas miraculis inchoata, spe nutrita, charitate aucta, vetustate firmata, tenet ab ipsa sede petri Apostoli, cui pascendas oves suas post resurrectionem suam dominus commendavit, usque ad presentem episcopatum, successio sacerdotum. That is to say, there are many things, which of very good reason, do keep me, in the laws of the catholic church. The consent of so many people, and nations, or countries, doth keep me: the authority of the church, begun with miracles, nourished with hope, increased with charity, and confirmed with antiquity, doth keep me: the succession also of bishops, from saint Peter the Apostles seat, or time (to whom our Lord did after his resurrection, commit his sheep to be fed) unto this present Bishopric (meaning Rome) doth keep me in the catholic church.  
Saint Hierom also in his Epistle to Damasus, doth set fourth very notably, 
Hieronimus.  the primacy, and supremitye, of the bishop of Rome, as being saint Peter's successors, and amongst other things, he sayeth thus. Si quis cathedrae Petri iungitur meus est. That is to say. If any man be joined to Peter's chair, or hold of Peter's seat (meaning the sea of Rome) he is mine, and I receive and join with him.  

Ambrose  Saint Ambrose also in his third book, of the sacraments, and in the first Chapter, doth say thus. Ecclesia Romana hanc consuetudinem non habet, cuius tipum in omnibus sequimur. That is to say, the church of Rome (whose form, or trade, we do follow in all points) hath no such custom Other like authorities of the ancient fathers, for the primacy, and supremacy of the Sea of Rome, there are, and that infinite: But what need many authorities, either of scripture, or of the fathers, in this behalf, seeing very experience, hath this thousand years, proved, that such, as disobeyed the sea of Rome, did fall soon after into abominable heresy, and thereupon into division amongst themselves, and consequently, to destruction, or else, in process of time, were glad, and feign, to return to their dew obedience again. If you be desirous to have example in this matter, look but on those countries, and those parsons, that now be in captivity under the great Turk, who in time paste, agreeing with the sea of Rome, did flourish in christian religion, & all wealth, look also upon Germany, and take example thereby, how they prospered amongs themselves, since they declined from the obedience of the sea of Rome. And it is a world, to see how those, whom they took for their greatest doctors, have abused, seduced, and mocked them, even in this matter of the primacy, for where as Luther, especially, and above all other, 
Lutherus.  was their ringleader in this matter: yet when he was amongst learned men, and should talk of this matter, with them, he was so driven to the wall, that openly in writing, to be showed at this day, he did in a book of his, entitled. Resolutio Lutheriana super propositione sua. 13. de potestate Papae, confess and say plainly, as hereafter doth follow.  
Primum, quod me movet Ro. pontificem esse alijs omnibus, quos saltem noverimus se pontifices gerere, superiorem, est ipsa voluntas dei, quam in ipso facto videmus. Neque enim sine voluntate dei, in hanc monarchiam unquam venire potuisset Ro. pontifex. At voluntas dei, quo quo modo rota fuerit, cum reverentia suscipienda est, Ideoque non licet temere. Ro. pontifici in suo pris matu resistere. Hec autem ratio tanta est, ut si etiam nulla scriptura, nulla alla causa esset, haec tamen satis esset ad compescendam temeritatem resistentium, et hac sola ratione gloriosissimus martyr Ciprianus, per multas epistolas confidentissime gloriatur contra omnes episcoporum quorum cumque adversarios, sicut. 3. Re legimus, quod decem tribus Israel discesserunt a Roboam, filio Salomonis, et tamen quia voluntate dei, sine autoritate factum est, ratum apud deum fuit. Nam et apud theologos omnes, voluntas signi, quam vocant operationem dei, non minus quam alia figna voluntatis dei, ut praecepta, prohibit. etc. metuenda est. Ideo non video, quomodo sint excusati ascismatis reatu, qui huic voluntati contravenientes, seize a Ro. pontificis autoritate subtrahunt. Ecce hec est una prima mihi insuperabilis ratio, quae me subijcit Ro. pontifici et primatum eius confiteri cogit. That is to say The first thing, which moveth me to think, or believe, the Roman bishop to be superior to all other, whom at the least wise we do know to account themselves for bishops, is the very will of God, which we do see, even in the very fact, or matter. For in deed without the will of God, the Roman bishop, could not at any time have comen to this monarchy, or supreme rule, and the will of God, by what mean so ever it be known, is to be received, or taken with reverence, and therefore it is not lawful, foolishly, or hedely to make resistance unto the said Roman bishop, in his Bysshoppryke. And this reason is so great, or of such force, that although no scripture, nor no other cause were, yet this were sufficient enough to bridle, or keep under, the temerity, or madness, of them, that make resistance. And by this reason alone, the most glorious Martyr Cyprian, in many epistles doth most boldly glory, or rejoice, against all the adversaries of any of the bishops, according as we do read in the third book of the kings. Where although the x. tribes of Israel, did depart from Roboam, the son of Solomon, yet because it was done by the will of God, it was without other authority firm, & stable. For also amongst all the divines, the will of the sign, which they do call the working of God, is to be feared no less, than other signs of the will of God, as precepts and things forbidden &c. And therefore I do not see how they be excused from the offence, or sin, of schism, who doing, or coming against this will, do withdraw, or pull themselves, from the Authority of the Roman bishop.  
Thus much saith Luther himself, and so shall you find it, if ye read his said work, in the place aforesaid: and the thing so being, you may see, what a holy father that merchant was, to deceive the people as he did, and to bring them to that wonderful calamity, that the third or fourth generation (if the world so long do continue) shall feel, and smart for it, as other also shall, that be in the same case. And now to return to our own country of England, this may be truly spoken, that of all realms christian, there is none that hath (besides the general duty) so special cause to favour that see of Rome, as England hath. For from that see, came the faith into this Island, 
Beda. Eccles. hist. Angl li. i,  in the days of king Lucius, about an hundredth and fifty years after christ. And vi. C. year after Christ, when the Saxons were spread over the hole realm, and were infidels, there were sent most notable, and godly preachers, hither into England: who converted and turned many thousands, to the faith. And what benefits we have in our days received of that see of Rome, all men do perceive, and feal in themselves, & do thank god therefore, or else the devil hath wonderfully blinded and seduced them. Now on the other side, what miseries have be feign amongst us, since our disobedience against the see of Rome, and since the time, that temporal princes did take upon them, that office, which is spiritual, and not belonging to the regal power, but greatly distant, and different from the same, I need not in words to declare, forasmuch as you have felt the smart thereof in deed, and to this day are not quite of God's plague for the same. Wherefore to conclude in this matter, this shall be to exhort you, and in God's name to require you, to esteem the primacy, and supremity of the sea of Rome, as an authority instituted by christ, for the quietness of the christian people, and for the preservation of christendom, in one catholic, true faith, & for the defence of it, against all heresy, and whereby quyeting yourselves, to serve God, in the catholic truth, you shall soonest appease his wrath, and purchase his favour, and grace, in this life, and hereafter obtain the everlasting life, which send unto you all, the father, the son, and the holy Ghost, to whom be all honour, and glory, world without end Amen.  Io. Harpesfelde, sacrae theologiae professoris, et Archidiaconi London,  

¶ An homely declaring that in the blessed Sacrament of the aultare, is the very body, and blood of our saviour Christ.  
AFter that men are once grafted in Christ, and be made partakers of his death, & passion, among other their duties, one of the chief is, diligently to prepare themselves to the worthy receiving of the blessed Sacrament of the aultare, whereunto are two things on our parts requisite (as sayeth saint basel, 
basil in his rules.  & good reason confirmeth) the one, fear, the other, faith. The fear which men must have, when they prepare themselves to come to this sacrament, aught to be grounded upon that terrible saying of saint Paul, in the xi chapter of his first Epistle to the Corinthians, where he saith: 
1. Cor. 11.  that whosoever doth participate thereof unworthily, doth eat and drink his own damnation. The faith, which we must have in our hearts, when we come to God's board, is to be builded likewise, upon the undoubted authorities of scripture, which declare most plainly unto us, what meat it is, that we there eat. For the perfect understanding whereof, let us consider, that our saviour Christ, being here on earth, did first make a solemn promise of a meat, which himself would give unto us, and afterward in deed, he did give the same, according to his promise. In the promise making he said (as it is written in the vi chapter of S. john's Gospel.) The bread, 
john. 6.  or food that I will give unto you, is my flesh, which flesh I will give for the life of the world: and in the same chapter he also saith. My flesh is verily meat, and my blood is verily drink. And as he then promised, so he afterward performed, even the very last night that ever he companyed with his Apostles, before his death, at which time, he took bread into his hands, and gave thanks, and broke it, and gave it to his disciples, and said: Take eat, this is my body, which shallbe given for you. If we compare the words spoken by christ, when he made the promise of a meat, to be by him given unto us, with those other words, which he uttered in giving of the same, we need not doubt of the things which he gave. In the promise making, he said: that he would give us his flesh, in the performing of the promise, he giveth the same, saying, take eat, this is my body. Again, in the promise making, he affirmeth, that the flesh, which he would give us to feed on, should be the self-same flesh, that should be given for the life of the world, and in the performance of his promise, he said, that the thing which he gave, was his body, which should be given to death for us. Now the circumstances being well considered, which our saviour used in the institution of this most blessed Sacrament, shall greatly confirm all godly hearts, in the true belief of the same. The time was the night before he suffered death, to signify unto us, that this meat, being differred to the last day, that ever our Saviour was conversant with his Apostles, must needs be his very body, and blood in deed, and such a meat as no other can be in any wise comparable unto it. Again, in that our saviour did eat of the paschal lamb with his Apostles, immediately before he did institute this sacrament, it most plainly declareth unto us, that this sacrament is a marvelous worthy mystery, and that very thing, which the eating of the paschal lamb, in the old law did prefigurate, for which cause, when this was instituted, that was abrogated Nether is it with out a marvelous consideration, that christ at that heavenly banquet, would of purpose, neither have the blessed virgin Mary his mother, present with him, nor any other of his disciples, save only the xii Apostles, whom he appointed to be the head ministers of all his mysteries here on the earth, and specially to be the ministers of this most blessed sacrament, and the instructors of all other, touching the same. Now what meaneth it, that our Saviour was not content to offer them this sacrament only, but with the offering thereof, he said also unto them. Take eat, take and drink? Do men use, to offer to other, meat and drink, for any other purpose, but only that they should eat and drink thereof? but because it was his body, and his blood, therefore he first biddeth them take, and not fear to eat and drink the same.  
Besides this, it is to be well noted, that the three Evangelists, Matthew, Mark, and Luke, do all three agree in the manner of the institution of this sacrament, they writing all three their gospeles at sundry times, 
Chrisosto. and Theophilact.  as Matthew eight year after the ascension of our saviour Christ. Mark ten years. Luke xv. years. And where in doubtful speeches of our saviour Christ, some one or other of the Evangelists, evermore openeth plainly the very meaning of the speeches, yet touching these words, this is my body, no one of them, maketh any declaration upon the same, but they all leave them to be taken of us, as they sound, and (as of most plain words) they make no exposition or interpretation of them at al. Which point must be well considered. And therefore note, that where christ said. It is impossible for a rich man to enter into the kingdom of heaven, (because the meaning of these words may be diversly taken, 
Mark. 10.  thereof) S. Mark in his tenth chapter declareth the very meaning of them, saying: It is hard for them that trust in there substance to be saved. Again Christ at another time said to the jews, lose you this temple, & in three days shall I build it again. And for that the sense of these words is doubtful S. john there expoundeth them and sayeth, that christ by the templement his body, which should be by the jews put to death, and by him the third day should be raised from death to life. In the vii of John, 
john 7.  our saviour sayeth: He that believeth in me, as the scripture sayeth, there shall, rivers of quick water flow out of him. And because this saying is obscure, S. john to make it open, sayeth, that he spoke those words, of the spirit, which they that believed in him should receive. In the xii chapter of S. John, our saviour saith in this manner. If I belyfte up from the earth, 
john. 12.  I will draw all things unto myself. And S. john by and by giveth us the exposition, saying, that hereby he signyfyed, what kind of death he should suffer. Many other like places are there in the new testament, the matter of which places, is not so high, nor so needful to be rightly understanded, as the meaning of these words, this is my body, and yet of these words, no one Evangelist maketh any exposition, because the words are plainly, and simply to be taken as they were spoken. Besides all this, we have in S. Paul in the xi Chapter of his first epistle, to the Corinthians, a goodly, and a large process touching this Sacrament, and yet in that whole process, no matter to instruct us otherwise, to believe of it, than that there is in it the very body and blood of our saviour christ. For first he uttereth the words of our saviour even as the Evangelists do, as that he said this is my body, and he maketh no declaration upon the same. Secondly where none of the Evangelists make mention, of any pain due to the unworthy receiver. S Paul affirmeth that the unworthy receiving of this Sacrament bringeth judgement, and damnation. Thirdly, he telleth, that for the unworthy receiving hereof, God plagueth cities, and countries, with sundry grievous plagues, as with infirmity, with sickness, and with death also. Forthely, he giveth us counsel diligently to examine and try ourselves, before we come to god's board. If the very body and blood of our saviour Christ, be not in deed in the sacrament of the aultare, why should our saviour so speak as he spoke in the promise made thereof? why did he, as he did in the instituting thereof? why did none of the evangelists so declare Christ's words? why did saint Paul so terribly pronounce of the unworthy receiving of it, and so earnestly warn us, of due preparation to be made therefore? It is then most undoubtedly to be of all christian people believed, that in the Sacrament of the aultare, there is the very body and blood, of our saviour christ, worthy of all honour and glory, the self same in substance, that is in heaven: which thing for christ to bring to pass, is a thing most easy, he being God almighty, maker of heaven and earth: and for him to do, is most seemly, that as he gave that body, to death to redeem us, so he should give the same in this heavenly bankitte, to feed us, that he might be all in all. The body of our saviour Christ to be in very deed in heaven, in the visible form of a man, and in the Sacrament of the Aultare, invisibly under the visible forms of bread and wine, neither is impossible to his power, that made all things of nought, neither unseemly for his exceeding great love towards us, who so loved us, that for us, he did not refuse to suffer death, and that the death of the cross: neither yet is it against his will, who of his only mercy, so promised, and with his omnipotent word, so instituted it, neither is it finally unfit for his wisdom, seeing he hath so ordained, that every natural mother, nourisheth her children, with the substance of her own body. And why then should christian men refuse to believe it? why do we not rather embrace it, and give God most hearty thanks for it, being the greatest jewel, that ever was among mortal men: why do we not prepare ourselves worthily to receive it, and as in all other points of the christian religion, so in the belief of it, give credit to faith, and bring reason, and our senses, in subjection under faith, but suffer our ghostly enemy by carnal reasons, to bring us away into heresy, & quite and clean to pull the right faith out of our hearts? Let us all, good people, from hence forth be constant in the truth, and as all the catholic church believeth, and hath always believed, let us undoubtedly persuade ourselves, that in the blessed sacrament of the Aultare, there is under the forms of bread & wine, the self same body of our saviour Christ in substance, which was borne of the Virgin Mary, and suffered death on the cross for us, to whom with the father & the holy ghost, be all honour & glory, world without end Amen.  Io. Harpesfelde, sacrae theologiae professoris, et Archidiaconi London.  

¶ And Homely of Transubstantiation.  
THere are in the sacrament of the aultare, two. things specially to be considered, the one is, the body and blood of our saviour Christ, there really contained, the other is the forms of bread & wine, under which the said body & blood are contained. Of the first part ye hard in the last homely. Touching the second, the general belief of the catholic Church (if there were nothing else) ought, and may be a sufficient ground, for every godly man, to build his conscience upon, which church, doth believe, that there is no substance of material bread, and wine remaining: but only the forms of bread and wine, & the substance of Christ's body and blood, there so contained. And yet, because some have vainly, and curiously, of late years talked of this second part, and have put many fond doubts, and scruples into people's heads, concerning the same, ye shall now at large, and fully (I trust) be instructed therein. And first this is to be noted, that God hath from the beginning of the world, many times appeared to man, some times in one sort, 
Gene. xviii.  and sometimes in an other. In the xviii Chapter of Genesis it is written how God, and two Angels with him, did appear unto Abraham, in the likeness of men, and how Abraham feasted them. How vain a matter were it, (I pray you) for us here busily to reason, how God or Angel, could appear like man? and whether they had true bodies or no? and whether they did eat in deed or no? and if they had not true bodies in deed, how the appearance of bodies could be, where the substance of bodies was not? In the third chapter of the book called Exodus, we read, that God appeared to Moses in the likeness of flaming fire, 
Exod. 3.  and that out of a bush. In the .v. of joshua it is recorded, how one suddenly appeared unto joshua like a man, 
joshua. 5.  having a sword drawn in his hand. What can any man say, how God should appear in a flame of fire, or what substance of a sword was, in that which appeared to joshua? Hereby it is easy to understand how dangerous a thing it is, to go about by man's wit or reason, to discuss the manner of the works of almighty God. Who saith not, that by the mean of such presumptuous curiosity, men have of late fallen into most detestable errors, touching the most blessed Sacrament of the aultare, and have most spitefully railed against the same, and with most vile terms have gested thereof, and finally, most vilely have used the most precious body and blood of our saviour christ in the same? In which doing, how can they look for any favour at the hands of their heavenly father, seeing in such dispituous manner, they entreat the Body and blood of our saviour Christ his son? But now to proceed forth, touching the declaration of the second thing, to be considered in the blessed Sacrament of the aultare: Ye must know that the presence of our saviour christ in this sacrament of the altar, is not to the intent, that christ should be conversant with us here in this Sacrament, in such sort and manner, as he was with his Apostles when he lived here on earth, that is to say: in the visible shape and form of a man, but his presence in the Sacrament, is to the intent to be to us an heavenly food, and therefore he is present in the sacrament, under the forms of bread and wine so that our outward eyes and senses, are certified with the outward forms, and sensible qualities, and the whole man with all, receiveth the very body and blood of our saviour Christ. S. Augustine (as is written in a book called sententy prosperi) doth say, 
august in Sententie Prosperi.  that christian men do honour under the forms of bread and wine, which they see with their bodily eyes, the body and blood of our Saviour Christ, which they do not see. 
Eusebius Emissenus.  Eusebius Emissenus also, an ancient father of the Greek church, speaking of the foresaid two parts contained in the Sacrament of the altar, sayeth in this manner. This is the thing which by all means we intent to prove, that the Sacrifice of the church doth consist, and is made of two parts, that is, of the visible forms of the elements, and of the invisible body & blood of our Saviour christ. S Cyprian in his treatise entitled, 
Cyprian de coena domini,  De coena domini, doth most plainly say, that the bread which our Lord did give to his disciples, was by the omnipotency of god made flesh, & was changed in nature, but not in form. 
Eusebius Emissenus in a sermon of the body of Christ.  The forenamed Eusebius in a sermon of his made of the body of christ, doth farther say: that Christ the invisible priest doth turn visible creatures by his word, through his secret power, into the substance of his body & blood. Now for to signify this change, or turning of bread and wine, into the substance of Christ's body and blood, the catholic church useth this word, Transsubstanciation, which is as much to say, as the changing of one substance into another: Nether is it to be counted unfit, that there should in the Sacrament of the aultare, be the form of bread, & yet not the substance of bread, seeing God is the doer & worker thereof, 
Exo. 20:  to whom nothing is impossible. We read in the nynetenth Chapter of Exodus, how that when God came down from heaven unto Mount Sinai, there was heard a sound of a trumpet, and yet material trumpet was there none. 
seven. chapter of the fourth of the kings.  In the fourth book of the Kings, & the vii chapter, God caused a sound to be heard in the tents of the Syrians, as if it had been of horses, charets, and of a great army, & yet was there neither horse, chariot, nor army. In the third chapter of Daniel, it is recorded, how the three children were in the midst of the flaming furnes, and yet felt no heat, so that there was the substance of fire, and yet it did not bourn, which to nature is impossible, but to GOD is an easy matter. In the xvii of matthew we read, 
Math. 17.  how that christ was transfygurated, and that his face did shine as the Son, and that his apparel was made as white as snow. In the xxiiii of Luke, 
Ln. 34.  christ appeared to two of his disciples going to Emaus, like a stranger. In all these foresaid examples, we see as strange a work as is transubstantiation, & yet no man doubteth of them because God is the worker, nor any man asketh how this, or that could be, but believeth it, and so ought we to do, concerning the change of the substance, of bread and wine, into the substance of Christ's body and blood, and not ask how it may be. The blessed martyr justinus, affirmeth that this question, how, 
justinus martyr.  is a token of unbelief, and S. Ciril, writing upon the vi Chapter of S. john, blameth the Capernaites, 
Ciril upon the Vi. of S. john.  because they did ask how christ was able to give them his flesh to eat. The words of saint Cyryll be these. They ask not without great impiety how can this man give us his flesh, and they remember not that nothing is impossible to God, but let us (sayeth he) have firm faith in the mysteries, and let us never in so high matters, either think, or ask this, how. When God is the worker, let us not ask how, but let us leave the knowledge of his work to himself. 
chrysostom upon john the Vi.  S. chrysostom likewise upon the said vi Chapter sayeth, that when this question, how any thing is done, cometh into our minds, then with all, there cometh unbelief also But because in scripture the thing that we receive, when we come to the sacrament, is called bread, therefore men have fancied with themselves, that there must be the substance of material bread, deceiving themselves, by mistaking, the signification of this word, bread. For though in our common speech we use to signify by this word, bread, that one kind of material substance which is made of corn or grain, yet in scripture, it signifieth all kind of food, whether it be the food of the body, or the food of the soul, and so doth also the latin word, Panis, else when we desire god in our Pater noster, to give us our daily bread, we should make an unperfit petition, which yet is a most perfit petition, 
john. 6.  whereby we ask of our heavenly father, all necessary food. In the vi of John, Manna is called bread, and yet was it made of no kind of corn, or grain, and in the same chapter Christ is called bread, because he is the food of the soul, and there likewise, the flesh of Christ in the sacrament, is called bread, and not there only, but in S. Paul's epistle also to the Corinthians, for that it is the food, whereon we feed, when we receive the sacrament. Again it is a comen trade in scripture, to call things by the name of that thing which they once were, as Adam is called earth, because he was made of Earth, 
Math. 11  and christ sayeth, the blind see, the lame walk, the deaf hear, the dumb, speak, meaning by the blind, lame, deaf, and dumb, such as before had been so, but then were otherwise. thirdly, for that the form of bread doth remain, it is in that respect too, called bread. For these causes, good faithful hearts, are nothing grieved with the calling of it bread in the scripture, but grounding themselves upon the words of our saviour Christ, when he said, this is my body, and knowing that it to be both bread, and his body also at once is impossible, they undoubtedly believe, that by the power of GOD, the substance of bread, is turned into the substance of Christ's body, and so must all men believe, that will be lively members of the catholic church, and in that there belief, they must honour the body and blood of our saviour Christ, in the sacrament of the Aultare, as always christian people have used to do.  
Saint Austin in his exposition made upon the .99. Psalm 
S. Augustine upon the .99. Psalm.  sayeth: that it is sin, not to honour the body of Christ, meaning in the Sacrament of the Aultare. And (as it is before in this Homily alleged) he also sayeth in the name of all men. We do honour under the forms of bread and wine, which we see, the body and blood of Christ, which we do not see. Wherefore, good christian people, knowing now what is the right belief, touching the Sacrament of the aultare, embrace, and follow the same, and cleave fast to the catholic church, the spouse of christ, that you may be true members of Christ, to whom with the father, and the holy Ghost, be all honour, and glory world without end. Amen.  Io. Harpesfelde, sacrae theologiae professoris et Archidiaconi London.  

¶ An Homily wherein is answer made to certain common objections, against the presence of Christ's body, and blood in the sacrament of the Aultare.  
Meet it were, dearly beloved in our saviour Christ, that we all should so fully, & wholly, cleave to the faith of Christ's catholic church, that no appearance of reason to the contrari thereof, should cause us once to doubt or stagger, in any part part of the same. For such a kind of faith, doth God require of us, and for such kind of faith, good christian people, are in scripture called Abraham's children: 
Roma. 4  which Abraham (as it is written in the fourth to the Romans) contrary to hope, believed in hope, that he should be the father of many nations, according to that, which was spoken. So shall thy seed be. And he fainted not in the faith, nor yet considered his own body, which was now dead even when he was almost an hundred year old: neither yet that Sara was passed child bearing, he staggered not at the promise of god, through unbelief, but was strong in the faith, and gave honour to god, fully certified that what he had promised, the same he was able to make good. If we than willbe the children of Abraham, we must not faint in faith, nor consider gods words after the course of nature. Saint Paul in the ten 
2. Corin. x.  chapter of his second epistle to the Corinthians, giveth us an example in himself, how we should always bring reason in subjection to faith, saying. The weapons of our warfare are not carnal, but mighty in God, to overthrow strong holds, to destroy counsels, and every high thing that exalteth itself against the knowledge of God, and to bring in captivity unto the service of Christ, all understanding: What (think you) is the cause why the jews believe not on Christ? Verily first, because he was borne of a virgin, which is contrary to the course of nature. Secondly likewise, he was in unity of person, God & man, which how it may be, no man's wit is able, by natural power, to conceive: thirdly, because he being God and man, suffered the death of the cross, which for God to be content to do, seemeth to natural reason a thing most absurd, but good christian folk giving place to faith, do most undoubtedly believe on Christ, God & man crucified, according to that, S. Paul writeth in his first Chapter of his first Epistle to the Corinthians, 
i Corin. 1.  saying: We preach Christ crucified, to the jews a stumbling block, to the gentles, a foolishness, but to so many of the jews & gentles as are called, Christ the power, & wisdom of God. And agreeably here unto, he sayeth also in the next Chapter following. My talk, & my preaching was not in the persuasible words of man's wisdom, but in showing of power, and of the spirit, that your faith should not rest in the wisdom of man, but in the power of God. This general advise and counsel of S. Paul, may and ought so to stay us in the faith of the catholic church, that neither carnal reasons, grounded upon the feeble intelligence of man's natural wit, neither the deceitful judgement of our senses, should make us once to doubt, of any one truth in Christ's religion, were it never so contrary to the course of nature, never so far above our capacities, and never so absurd to the appearance of our outward senses. But forasmuch, as through the iniquity of these later evil years, divers have had sundry fond doubts and scruples, put into their heads, especially, against the presence of Christ's body & blood, in the Sacrament of the aultare, and through such doubts have swerved from the true belief therein, therefore here shall follow answers, and solutyons, to such doubts as have been most comen, that from henceforth no man shall need to be seduced by them, or other like.  
Objection. ¶ first it hath been objected, that our saviour Christ, immediately after that he had instituted, and delivered to his Apostles the sacrament, did say unto them. Do this in remembrance of me. Upon which words some have concluded, that the body of our saviour Christ, cannot be in the sacrament. ¶ But let us duly way the words, 
Answer.  and meaning of the same, and we shall most plainly perceive their error, and mysunderstanding. Saint Paul in his first Epistle to the Corinthians, 
1. Corin. xi.  and in the xi chapter of the same Epistle, entreating of the institution of the Sacrament of the aultare, and there opening the true sense of that commandment of Christ, saith in this manner. As oft as you eat of that bread, and drink of that cup, you shall show forth the lords death until he come. So then the remembrance which our saviour there requireth of us, is the remembrance of his death, which is past, and not present, and therefore after most proper manner of speech, may well be remembered. Now this remembrance, can in no wise possibly be so lively, and so effectually work in our hearts, as when we most certainly believe, that in the sacrament of the aultare, is verily the self same body in substance, which died for us, and therefore the Prophet David, foreseeing in spirit, this so excellent a memory, sayeth in his cx Psalm. 
Psal. 110.  Our merciful gracious Lord, hath made a memory of all his marvelous works, and by & by, declaring in what manner he maketh that memory, he addeth those words, he hath given a food to such as fear him. This food (which the Prophet sayeth, that Christ should leave in remembrance of all his marvelous works, that is, of his incarnation, his passion, his ascension, and glory in heaven, and other like works) most chiefly is to be verified of the body and blood of our saviour Christ, in the sacrament of the aultare. Besides this, the body and blood of our saviour Christ (as it is in the sacrament, under the forms of bread and wine) may in that respect also very well be a remembrance of itself, as it hung on the cross, in the visible form of a mortal man, and as it is now in heaven, in the form of an immortal man. furthermore, when our saviour said. Do this in the remembrance of me, he meant they should do the whole ministration, which he then did in remembrance of him, which whole ministration, cannot be accordingly, done otherwise, but that there must needs be present, the very body and blood of our saviour Christ.  
Objections. ¶ Another common objection, there is gathered of the words of Christ. Matthew. xxvi. 
Math. 26.  When he said: Poor men ye shall have always with you, but me shall ye not always have with you. Some have upon these words concluded, that the body and blood of our saviour Christ, cannot be in the sacrament of the altar for then (say they) Christ should be always with us. whereof himself saith the contrary. ¶ But if those men so concluding, 
Answer  would no more, but confer saint Mark, and saint Matthew together, touching the foresaid words of Christ, and by that the one Evangelist sayeth, would sincerely judge what the other meant, they should soon perceive this their objection, to be of no force or strength at all, to prove, that they thereby go about to prove. For saint Mark in his xiiij 
Mar. 14.  Chapter, first telleth the story of the woman, which came to Christ, and brought with her an Alabaster box of most precious ointment, and poured the ointment on his head, next he telleth how certain of the disciples did murmur, and grudge at that fact of the woman, and said: What meaneth this loss, and waste of ointment? Might it not have been sold for more than three. C. pence, & given to the poor? thirdly he telleth, how our saviour being offended with the disciples, for their murmuring against the woman, and how withal he allowing and commending her fact, did say in this manner. Let her alone: Why are ye grievous unto her? she hath done a good deed: for always shall you have poor men amongst you, and when ye shall please, you may bestow your charity on them, but me shall ye not have always amongst you. This woman hath bestowed on me that she had, and she hath prevented to anoint my body, against it shall be buried. By this process of S. Mark, it is evident, that our saviour in all that his talk, had a respect to the charity, which that woman then showed upon him, when she poured the precious ointment on his head, the like whereof, he sayeth, no man should be able to show on him in time to come, meaning, that when he should once rise from death to life, and have an immortal body, that then he would not look to receive the like at any man's hands, but that then men might at their pleasure bestow on the poor, who always are in the world in the mortal estate, and may by charity of good folk, be relieved and comforted. In such sort in deed, our saviour is not now amongst us, but the being of his body and blood in the Sacrament of the altar is after another sort. For in the Sacrament he is, to feed us with his body and blood, and not visibly to show himself unto us, as he then did to his apostles, nor to have ointment poured on him, as he then had. ¶ Objection. Another objection is there gathered, partly of S. Paul in the ten of his first epistle to the Corinthians (where he speaketh of a spiritual meat, 
1. Corin. ●.  and spiritual drink) partly of Christ's words in the vi of John 
john. 6.  (where he saith that. It is the spirit which giveth life, and that the flesh profiteth nothing) partly upon the common manner of speaking, used of the catholic church, which calleth the Body and blood of our Saviour christ, in the sacrament of the altar, a spiritual meat and a spiritual drink. ¶ For answer 
Answer.  to which objection, it is first to be understanded, that one self thing may be both spiritual, and yet nevertheless of a corporal substance to.  
As for example, the body of man after the resurrection, shall (as S. Paul wytnessheth in the xu chapter of his first epistle to the Corinthians) be spiritual, 
i Corin. 15.  & yet it shallbe then the same in substance, that it is now. Again, Manna a meat which God sent to the children of Israel in wilderness, is both in Scripture, and of the catholic church also, called a spiritual meat, and the water likewise which god gave them out of a rock, is called a spiritual drink, and yet as well Manna, as the water, were of a bodily substance. In the vi to the Galathians, 
Galath. 6.  saint Paul calleth mortal men, living then on the earth, spiritual. Wherefore spiritual, is not so to be taken always, as to exclude corporal, but that thing whatsoever it be, may be called spiritual, wherein is a work wrought by god, above nature. For as god is a spirit, so are his supernatural works called spiritual, and the things also, on, and in whom, such works are wrought, are named spiritual things: and therefore Manna, though it were of a bodily substance, yet for that it came miraculously from above, by the only power of God, and not of nature, is, and may well be called, a spiritual meat. And the drink which issued out of the rock, albeit it was insubstaunce very water, yet for that God by his omnipotency, made it suddenly to issue out of a rock, it is named a spiritual drink. Our bodies likewise after the resurrection, shall have in them immediately of God, above the power of nature, immortality, incorruptibility, with other like supernatural qualities, and for that cause, they shall after the resurrection, be spiritual bodies. Now than what necessity is there, that because the body of our saviour christ in the Sacrament of the Altar, is a spiritual meat, therefore it should not be also the corporal substance of his body? When the catholic church doth say, that the body of christ in the Sacrament, is a spiritual body, it meaneth, that it is there only thorough the almighty power of God, and not by the power, or manor of nature. Likewise, when the catholic church sayeth, that the body of christ is to be received there spiritually, it meaneth not that therefore the very body of christ is not there to be received really & in very deed. For this word, spiritually, doth signify only the manner of the receiving, and doth not import the substance of the thing so received. Besides this, the catholic church, believing that in the Sacrament of the aultare, is always really the body and blood of our saviour christ, doth yet put a difference in the manner of receiving thereof, and useth to say, that when good men receive the sacrament, that they receive the body and blood of Christ, both sacramentally, and spiritually to, but when evil men receive it, that they receive the body of christ sacramentally only, & not spiritually, because they come unto it unworthily, and therefore do they procure thereby, to themselves damnation. But now to open fardar the very meaning of those words of christ. It is the spirit that giveth life, the flesh profiteth nothing, you shall understand, that these words are taken of the catholic church, in two most godly senses, the one is, to mean by the spirit, the godhead, and by the flesh the nature of man, as if he had said, it is the godhead that causeth my flesh to be able to give life, neither is my flesh the flesh of a bare man, for than it being eaten could not profit you, but my flesh is united in unity of person to the godhead, so that it is thereby able to bring life to the worthy eater thereof. Thus doth Cyril 
ciril.  upon the vi, of saint john expound these words. And to like purpose saint augustine 
Augustine.  sayeth upon the vi of John, that as knowledge being separated from charity, maketh men proud, but being joined with charity doth edify: even so man's flesh not united to the Godhead, and being eaten, doth not profit, but the flesh of christ, which is in him, in unity of person, inseparably united to the godhead, being worthily received, must needs highly profit. The other sense of those words, to mean by the spirit, a spiritual understanding of Christ's promise, made in Capernaum when he said, 
john. 6.  the food that I will give unto you is my flesh, which words be then understanded spiritually, when they be taken, to mean that thing which passeth the power of nature to do and man's wit by natural reason to comprehend: likewise by the flesh, is to be meant a fleshly understanding of the said promise, as to understand without faith in Christ's deity, as the Capernaites did, which took christ but for a bare man, & so conceived no otherwise of the eating of his flesh, then of comen meat bought in the shambles. This sense hath S. chrysostom 
chrysostom.  writing upon the vi of john, and S. augustine writing upon the same Chapter. ¶ Objection another objection is there, by occasion that this truth is not expressed in the comen creed, ¶ Which objection doth proceed of an ignorance, 
Answer.  & lack of knowledge of the first institution of the crede. For in the primitive church, when men of all ages did suddenly turn from gentility, to the christian religion, and yet then were not by and by, upon such there turn, admitted to any sacrament, but first were instructed in articles, necessary for them to believe, before they were baptized, this common creed was taught them, and they were for that time called Catechumini, that is younglings in Christ'S religion, and beginner's admitted, but to the first principles of the Christian faith, during which time they were not suffered, so much as to be present at the mass, but after the gospel, were quite excluded from the same, as by the undoubted writings of the ancient fathers in Christ's church, may most evidently appear: So that this reason is fond and to no purpose to say, that because it is not in the comen creed expressly set fourth, that in the sacrament of the altar, is the very body and blood of our saviour christ, therefore no christian man is bound to believe it so to be. S. chrysostom, 
chrysostom.  and S. augustine 
Augustine  having occasion many times in their sermons made by them, to speak of this Sacrament, for as much as among their audience were as well younglings, not yet baptized, as other faithful, already christened did use oft to say. Quod fideles norunt, that is, which the faithful, or they that be all ready baptized know or such like thing, and would not then expressly declare the truth, touching the sacrament of the aultare, for that it was not the manner to reveal such mysteries to those younglings: but to them was in general, as sufficient for salvation, prescribed in that common creed, that they should believe the catholic church: which not only was sufficient than for them, believing the other articles of there creed, but is sufficient at this present also for us, confirming ourselves in all points to the common belief of the catholic church, which is the surest pillar that men may leanly unto, be they learned, or unlearned, and such a pillar, as who that most strongly cleaveth to, is in most assured state of everlasting life. ¶ There are other objections 
objection.  upon iii particular articles of our creed which are, that Christ is ascended, and sitteth at the right hand of God the father, & from thence shall come to judge the quick and the dead. ¶ Which articles yet being rightly understanded, 
Answer.  should rather confirm us in the true catholic belief, of the presence of Christ's body in the sacrament of the aultare. For as it is above nature for a man's body to ascend, and above the worthiness of man's nature, to sit at the right hand of God the father, that is, to be of equal power, and glory with God the father, and finally, as it is above the authority of man's nature, to give sentence of eternal death, and life, upon all mankind, and yet every good man steadfastly believeth all these supernatural powers in Christ, touching his manhood, because he is both God and man, and to god nothing is impossible, even so should we with like belief, knowing that Christ is omnipotent, credit all other things done, or spoken by Christ, and be most certain, that how so ever they seem in appearance to our reason, yet in very deed they agree, and stand right well with those foresaid iii articles of our creed, & that though we cannot by our wits conceive, how christ is ascended, and is nevertheless in the Sacrament also, yet they must needs be both believed, because gods word doth affirm them both, and the catholic church doth believe them both, which church hath always taught that christ is in heaven, in the visible form of a man, and in the sacrament, under the visible forms of bread and wine, his wisdom so ordaining, that with our hearts we should behold his glory, as he sitteth in heaven, at the right hand of the father, and withal should feed on his very body in the sacrament, to receive the more grace, and thereupon so to be governed with his spirit, that hereafter we also might be partakers of the like glory in heaven.  
And albeit these solutions might sufffise, and instruct sufficiently the unlearned people, to answer, both to these, and all other common objections, made against the Sacrament of the Aultare, troubling much the heads of the simple people, by their folly, in crediting evil, and pernicious schoolmasters, to their destruction, where giving credit to the catholic church, they might avoid all danger, and merit a great deal, yet to open further the falsehood, and naughtiness of the heretic teachers, in our time, and how glad, & willing they are to abuse the simplicity of the unlearned people, ye shall have here added, some more objections, and solutions given to them, to this end that if the said simple people have been infected with the said objections, or such like, they may be well satisfied in their conscience, & thereupon adhere unto the catholic faith, maintained, and observed in the catholic church, out of which, there is no salvation. Objection. And to proceed herein, this is one other common objection that much troubleth the ignorant people, it is to wit. ¶ How can the body and blood, of our Saviour christ, be in the blessed sacrament of the altar, seeing that not only evil men do many times receive the same, but fire also may consume it, and other like chances may happen unto it? ¶ Answer. For answer to which objection, it is first and principally to be said, that this objection proceedeth of a vain curiosity of them which rather delight, fond to talk of this high mystery, then to prepare themselves to receive the same accordingly. Sure we are that our Saviour christ is now man incorruptible, and impassable, & neither by fire, nor by aught else, can suffer violence, and therefore where it pleaseth him of his tender mercy and goodness, & for our great comfort and soul health, by his omnipotent word, to turn the substance of bread and wine, into his most precious body and blood, in the sacrament of the aultare, and yet so to make this turn, that nevertheless he suffereth the forms & sensible qualities of the bread and wine to remain in there nature, as they were before the consecration, it is to be understanded, that the violence or force that is, or may be done to this sacrament, is done only to the forms, and qualities sensible, which in deed are subject to passibilite, & corruption, but in no wise, to the uncorruptible body & blood, of our saviour Christ, under them contained. Do we not read, I pray you in the fourth of Matthew, how that our saviour suffered the devil, to take him, and carry him up into the pinnacle of the temple, & afterward to the top of an high mountain, and yet who doth not know that he suffered no villainy thereby at all? The son beams also many times, do shine on things impure, & unclean, yet are they no whit thereby defiled. The body of man is with a greater union joined to the soul, then are the forms of bread and wine, to the body and blood of our saviour Christ, in the Sacrament of the altar, and yet we know that mortification, putrefaction, and other such like things chancing to our body, the soul hath in it no such passion, for that it is immortal. The very Godhead of our saviour Christ, was in unity of person, united to his manhood, & yet none of the passions, pains, or griefs, which he sustained in his manhood, brought violence, alteration, or change to his godhead. For the godhead is in alterable, & unpassible. The simplicity of Christian people, in the primitive church, was such, that they believing most certainly, the body and blood of our saviour christ to be in the sacrament of the altar, under the forms of bread and wine, did without all curious talk of the forms, & accidents, bend themselves to be present at mass, wherein the mighty work of consecration is wrought by god, and wherein our saviour Christ also is, in forms of bread and wine, offered up to the heavenly father, by the priest, for the sooner obtaining of mercy, and favour towards us, and the said people being at mass, they with most fervent devotion, did pray, and did honour, the blessed sacrament of the altar, the body and blood of our saviour Christ: and besides this, they did oftentimes, with fear and trembling, prepare themselves to the worthy receit thereof, and by such their godly behaviour, they did purchase to themselves great abundance of grace, where we by the contrary, and most unchristian behaviour, provoke gods wrath daily, more and more, upon ourselves, and the whole realm. For nothing sooner stirreth God to avengeance, than the presumption of such as will curiously enter into his hidden secrettes, and thereupon do contemn all that, which by their feeble wits, they are not able to understand.  
¶ Objection Another objection is of the words of our saviour, in the vi of john, 
john. vi.  where he saith. Qui manducat meam carnem et bibit meum sanguinem habet vitam eternam. That is to say. He that eateth my flesh, and drinketh my blood, hath everlasting life. Upon these words they gather, that if in the sacrament of the altar, be really the body and blood of our saviour Christ, than who so receiveth the sacrament, must needs enjoy everlasting life. But the scripture witnesseth, that judas received it, and saint Paul in the xi 
1. Corin. xi  of his first Epistle to the Corinthians saith, that. Who so receiveth the sacrament unworthily, receiveth it to his damnation.  
¶ Objection To this objection, it is to be answered, that many sentences of scripture, are to be understand, with a certain restraint, or limittation, as for example the scripture sayeth. Qui credit in me habit vitam eternam. That is to say. He that believeth in me, hath everlasting life. And in the first Epistle of S. john, 
1. john. 4  & the fourth chapter it is written. Quisquis confessus fuerit quoniam jesus est filius dei, deus in eo manet et ipse in deo. That is to say. Who soever shall confess, that jesus is the son of God, in him dwelleth God, and he in God. There have been, and are thousands which believe in Christ, and that Christ is the very son of God, and yet shall not for all that be saved, but either for lack of true belief, in other articles of the christian religion, or for lack of good life, shallbe dampened. This condition than is to be added to the foresaid sentences, if in such belief a man die, and therewith is faithful, in the necessary articles, and out of state of all deadly sin, he shall than with out any doubt inherit the kingdom of heaven. So in this present objection, we must make a limitation, and say, that who so eateth, and drinketh worthily. etc. ¶ To the confirmation hereof. 
August sermon xi De verbis domini.  Saint Augustine saith, in his eleventh sermon. De verbis domini. Profecto est quidam modus manducandi illam carnem quomodo qui manducaverit, in Christo manet, et Christus in eo. Non ergo quocumque modo quisquam manducaverit carnem Christi, et biberit sanguinem Christi, manet in Christo, et in illo Christus, sed certo quodam modo: quem modum utique ipse videbat quando ista dicebat. That is to say. Verily, there is a certain manner of eating that flesh, after which manner, he that shall have eaten it, doth dwell in Christ, & Christ in him. Wherefore, note in what manner soever a man doth eat Christ flesh, and drinketh his blood, he dwelleth in Christ, and Christ in him, but he that eateth, and drinketh after a certain special manner, to which manner Christ had respect, when he spoke the foresaid words. 
Idem contra. Cresco. gramaticum. li. i Capi. 24.  The same saint Augustine in his first book. Contra Chrescovium gramaticus and the xxiiii Chapter sayeth thus. Quid de ipso corpore et sanguine domini, unico sacrificio pro salute nostra, guamuis ipse dominus dicat Nisi manducaveritis carnem filii hominis. etc. non ne idem apostolus docet etiam hoc perniciosum male utentibus fieri? That is to say. What of the very body, and blood of our saviour, the only sacrifice for our salvation? though there of our Lord doth say, unless ye eat the flesh of the son of man. etc. doth not the same Apostle (meaning Paul) teach that it also is pernicious to them, that do use it not duly, and rightfully?  
Objection. ¶ An other objection there is also, and it is this, Christ. 
john. 10.15.  (john ten and xu) doth say, I am a door, I am a vine, 
i Corin. 10.  and saint Paul. (Pri. ad. Corin. x.) useth such like speech, which speech of Christ, and of saint Paul, in those places, doth not import, that Christ in every deed, by that saying was a door, or a vine, or such like, but speaking after that figuratyfe speech, or manner, he did mean that he was a figure of a door, of a vine, and such like, and that he had the property, of a door, of a vine, & so forth. Semblably (say they) when Christ at his last supper (taking bread, and blessing it) did say. This is my body. And taking the cup, & giving thanks, did say, this is my blood of the new testament, etc. his speech so pronounced, and uttered, did not import, that Christ thereby doth make of the bread and wine, his body, and blood, but either he meant, that the bread and wine was signs, and tokens of his body, and blood, or else that they should be figures of his body, and blood, and not his very body, and blood in deed, and consequently therefore, they say, that in the sacrament of the altar, there is neither the body, neither the blood of Christ, but bare material bread, & wine, being only signs, tokens, and figures of Christ's body and blood there. ¶ For solution of this objection, 
Answer.  this may be said, that it is truth, that Christ, and saint Paul in the places before alleged, do so say, as is deduced in the beginning of this argument, or objection, and truth it is also, that the speech of Christ, I am a door, I am a vine etc. doth not import that Christ, by that speaking was in very deed a door, or a vine, but that he was a figure of a door, and of a vine, and had the property of the door, and of the vine. But when it is said that the semblable is of Christ's words, This is my body, this is my blood, that is neither true, nor doth follow, either by the rules of reason, or of scripture: for concerning reason, either must we reason, and say, that Christ always in his speaking did use figures, metaphors, and tropes, (which to say, is most false, as it appeareth in the xvi of S. john 
john. 16 ), either else we must say, that Christ did but only sometimes speak in figures, and not so always, which being true, and therefore to be granted, it followeth not in reason, that though Christ in the ten and xu of saint john. etc. did speak fyguratiflye, 
john x. and .16.  that therefore, here in these words of Christ, this is my body, this is my blood, he did also speak fyguratiflye, wherefore, let these silly souls, that have been seduced by this kind of arguments, ask their teachers, whether they can maintain, and defend this their own argument, with so feeble a consequent, or no. And if they can not, then tell them that they be very varlets in deed: and as for the rule of scriptures, that is of the circumstance of the letter, and of other places of scripture, conferred with the same, to gather thereof that very meaning of the thing, an example, whereof we have. 
john. 2. and .16.  johan. two. and xvi And here the unlearned are to be taught, that although in the prophets, and the histories of the old testament, tropes, and figures are received, and allowed, forasmuch as by such tropes, and figures, the thing spoken, is more vehemently declared, and set forth, yet (as the excellent prelate, and notable great clerk, the Lord bishop of winchester, now most worthy Lord chancellor of England, in his learned book of confutation of heresies, against the sacrament of the altar, doth prudently advertise us, & clearly affirm) in the doctrine, & precepts of the now militant church, all things of our religion, & faith, aught to be taken simply, & plainly. And in very deed, if in the sacrament of the altar were not the true body of Christ, but a figure, & a signification only of it, than the sacraments of the new testament should have nothing more, but rather less, than the sacraments of the old testament had, which is against the catholic doctrine of the church, & against all good reason. ¶ Objection. another objection is this, Christ at his last supper, taking the chalice, or cup into his hands, did after that he had blessed it, say. This cup is the new testament, in my blood. And seeing these words must needs, as they say be taken figuratively, inasmuch as the very material cup itself, was neither the new testament, ne yet the blood of Christ, therefore likewise, these words also which Christ, taking bread into his hands, blessing it, saying. This is my body, must needs be taken figuratively. ¶ For answer whereunto, we may say, 
Answer  as we did say before, to the same objection, that this argument is nought, & very evil framed, for though we did admit a figure to be herein the cup, yet it followeth not thereby, that we must needs take the other speech, touching the body to be figurative also, especially for that in the one speech, it is to wit, touching the body, all the circumstances of the text, & course of scripture, do enforce us to take the speech, properly wherein the other speech touching the cup, all the circumstances of the text, and course of scripture doth import the contrary. ¶ Objection. another objection is, that Christ hath but one true natural body: now (say they) one true natural body can not truly be but in one place, therefore say they, saying Christ's body, is truly in heaven, it can not be truly also in the sacrament of the altar.  
¶ For answer 
Answer.  whereunto may be said, that in deed it is true, that Christ hath but one true natural body, and where they say, that one true natural body, can not be, but in one place, it is also true, after one, & the self same manner of being, but after diverse manners of being, one body, may be sundry where, yea, and at one time to, it is to wit, in heaven, in the visible form, and manner of man, and in the sacrament of the altar, under the form, and manner of bread and wine, and in everich of them, really, and truly to, in those respects, God being therein the doer, who is omnipotent.  
¶ Objection. There is also an other objection, and that is this, God can make man, but man can not make God: now say they, if the true body of Christ were, really, and in deed, in the sacrament of the altar, than the priest which is a man, should thereby make God, but man can not make God, therefore in the sacrament of the altar, there is not the very true body of Christ. ¶ For answer 
Answer.  whereunto, is to be said, that this objection proceedeth of a great ignorance, for he that maketh this objection, taketh that the priest saying mass, and pronouncing the words of consecration, doth make God, where in very deed, the priest goeth about no such things, and if he did, neither he, ne yet god himself can make God, but the truth is that the priest being the minister of God, and god being there the worker with his word, by the priest pronounced, there is caused the very body of christ to be there present, where it was not there before, & yet no new body there made, but that body there present which long ago was borne of the virgin Marry thee, same (I say) in substance is there present only, under the forms of bread, and wine.  
¶ An other objection 
objection,  there is, and that is this S. Luke, in the xvii chapter of the acts, doth testify that S. Paul, being at athens, and in mars street, before the council there, did say, amongst other words, that God doth not dwell in temples made with hands, whereupon the unlearned, unlearnedly doth gather, that seeing the material temple is made with hands, and the sacrament of the altar is in the said material temple, it followeth (say they) that the body and blood of christ, can not be in it, because God doth not dwell in temples made with hands, And this objection hath been so much liked, and commended amongs the proceeding preachers abusing the ignorant, that they thought it inevitable, & therefore abusing the said people they caused it to be set up, and painted for a gay show in the temples.  
¶ For answer 
Answer.  whereunto, this is to be told you, that there is a great difference between being, & dwelling in a place, for a great many of you, (I doubt not) have been both in the cheap side, in Paul's church yard, yea and Paul's church to, where ye have not, with most due reverence, used, and behaved yourselves, and yet I am sure that ye dwell not there. In deed, God is properly said to dwell in heaven, because he there doth show, and manifest his great glory, and in the hearts of just, and good people, he is also said to dwell by grace, but as for other places, he is in them being, but not dwelling. And as concerning the being of God in the sacrament of the aultare, forasmuch as there is the very substance of Christ's natural, and true body, and blood, taken of the virgin Marry, and that the divinity is, in unity of person, inseparably united, and joined to the said body and blood, therefore we must say and believe, that the godhead of christ is in the sacrament of the altar, with his humanity, in a very special sort, and doth not thereby dwell in the said sacrament, and so this objection is not worth a good button, for all the brags that hath been made of it.  
Other fond, and foolish objections, there are, which are not worthy to be answered unto, and therefore are not needful to be touched, exhorting you therefore in christ, firmly, and steadfastly, to believe the doctrine of the catholic church herein, and so shall you avoid danger, please God, profit yourself, and (living well) come at the last to joy everlasting, which grant unto us the father, the son, and the holy ghost, to whom be honour and glory for ever AMEN.  
Domine saluos fac regem, et reginam et omnes, qui eis bene volunt.   

¶ Imprinted at London in Paul's churchyard, at the sign of the holy Ghost, by John Cawodde, printer to the King and Queen's Majesties.  
Cum privilegio Regiae maiestatis.