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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	everlasting_a	soul_n	6,796	5	5.1983	4	false

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

knowledge of good and euyl And lyke as in a most maruelous sorte he made Adam the fyrste man so in as marueylous straunge a sort he made Eue the first woman euen of a rybbe taken out of Adams lefte syde and her he made parfytte and furnyshed her with like gyftes as he had done Adame the first man What canne we then thinke or deuyse that God might haue don more for vs in our creation then herein he dyd He made the soule immortall that is such as shulde continue for euer without ende He furnished it with moste singuler gyftes both of nature and of special grace also The body of man in the estate of originall innocencie had in it helth strength cumlines and other like qualities in the highest degre of perfection it had in it selfe then no fond lust or concupiscens no pronitie or inclination to euyl no lothsumnes in doing good no infirmitie or wekenesse no lacke or want of any qualitie fyt and decent for it The body of man was then obediente to the soule the soule altogether obedient to God So that on Gods parte oure maker and creator there is nothyng towardes vs but all perfection all great kyndnes al fatherly loue fauour Holy scrypture most euydently affyrmeth that al creatures were made good in their creation saying Vidit deus omnia que fecerat et erant ualde bona Gene. i. Genesis ● That is God sawe al things which he had made and they were very good Which thyng as it is generally true in all creatures concerning their creation so is it in a certen degre of excellencye to be verified in man touchyng the estate of his originall innocency Thus we may perceaue that in the creation of man al was excellent parfytte whiche oughte greatly to inflame vs the more to loue and serue almighty God our most louynge creator But for asmuche as that blessed estate is lost mankynd by the losse thereof fell into extreme miserie and wretchednes it is consequently to be well considered of our part by what meanes man was brought from soo good and blessed a case to so euyll and miserable an estate whiche poynte well wayed is a sufficiente grounde to cause vs on the other syde vtterly to detest abhorre al synne For that greuous fal of man came of synne Synne it was for which God thrust man oute of paradyse synne it was that caused the fleshe to striue agaynste the spirite and the spirite agaynst the fleshe synne it was that broughte vnto mankynde necessitie of bodyly death and all the infirmities and diseases which man in thys transitory lyfe sustayneth synne fynally it was that caused all the posteritie of Adam and Eue to be borne in state of dampnation But some perchaunce are desyrous fardar to knowe by what meanes man was fyrst brought to commytte synne For the vnderstandyng whereof Genes 3. lette vs haue recourse to the iii. chap. of Genesis where it is wrytten how that the wyly serpent the deuyll came vnto Eue and sayde vnto her Why hath God gyuen you commaundement not to eate of euery tree in paradyse where vnto the woman answered and sayde of the fruyte which is in paradise we eate but of the frute of that tree that groweth in the myddest of paradyse GOD hath charged vs not to eate or touche it leste perchaunce we dye Then sayde the serpente to the woman Naye you shall not dye For God knoweth that whatsoeuer daye you shall eate thereof youre eyes shal be opened and you shal be like Gods knowynge good and euyll The woman therefore saw that the tree was good to eate of and beautifull to the eye and pleasaunte to beholde and she tooke of the fruyte thereof and dyd eate and gaue part to her husbād who also dyd eate Thus through the prouocation of the deuyll man first fell into synne Wherefore as we must alwayes abhorre synne and forbeare it bycause of the greate misery it brought vs vnto so should we no les hate and to the vttermost of our power fly the deuyl and all his suggestions knowing that thereby we were fyrst induced to commytte synne For as thys oure aduersary was busye at the begynnynge with oure fyrst parentes so is he no les i. Peter 5. but rather more busye with vs at thys present as wytnesseth Saynt Peter in the .v. chapiter of his first epystle saying Youre aduersary the deuyl as a roryng lion goeth about seking whom he may deuour Thys aduersary of mankynde disdaynynge at the greate felycytye that Adam and Eue were in neuer ceasyd questionynge and craftyng with the woman being the weker and trayler vessell vntyll he had made them disobey gods commaundement by which their doyng they lost the orygynall great innocency which they had at there creation which being lost nether the body woulde be obedient to the soule nor the soule to god but al was in man turned vpsidoune yea therby they fel also into necessitie of temporall death of body and which is worst of all into the estate of eternall damnation and euerlasting death both of body and soule But now because it maye paraduenture seme in some mans iudgement that seyng the thing that Adam and Eue did was but the eatynge of an appell therefore their faut was not great nor deserued so greuous punishment let vs consider the circumstaunces and we shall sone perceyue the offence not lyght but verye sore and heynous Fyrst the thyng which god commaunded man to forbeare was a thyng most easye for hym to forbeare and so much was his faute the greater Besides this whan a man is tolde before of great peryll and daunger that shall lyght vpon him if he doo this or that in case after such warnyng he offende therein his fault is thereby made the greuouser Thyrdly the lesse inclination a man hath to any synne the more he synneth yf he doo the same Nowe Adam and Eue had in them no inclination at al nother to one vice nor to other Fourthly when a man hath late receyued great benefites at hys soueraygns handes if he incontinently breake his expresse wyll the contempt and disobedience is made therby the greater The thyng that Adam and Eue dyd eate was in dede but an appell yet the eatyng thereof in that case was an high disobediēce against god and the corrupting of all mankynd for as much as they two were the very route whereof all men must ryse and the route being once naughte howe can the tree or braunches cummynge of that route be good Therfore S. Paule in his Epistle to the Romaines in the .v. chapiter thereof saieth Roma 5. By the offence of one man synne came vpon all men to condempnacion and in the same chapiter immediatly after he sayeth to lyke purpose throughe the disobedience of one man manye became synners And within a lytle after he saieth Sinne came into this world by one man through synne came death so death passed

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

why he prouided not for that case he aunswered that he veryly thought and beleued that no one beynge broughte vp in Athens vnder hys lawes wolde at anye tyme attempte suche an heynous synne Euen so may we say of our sauiour that he speaketh but of those foresayd three degrees of vncharitablenes for that it is not lykely christen men being traded in Chrystes most parfyt religion woulde at anye tyme procede in the violatyng of charitie fardar then so But here may be moued a question whether our sauiour hath so forbydden vs to be angry to saye Racha or thou foole one to an other that in no wise any man may so doo but thereby he falleth in daunger of iudgement of councell or of hel fyre For aunswer to thys question it is to be noted that our sauiour in thys place forbiddeth vs all kynde of vncharitablenes and nothyng els Forasmuch then as in the third of Mathewe Math. 3 S. Ihon Baptist calleth the scrybes and pharisies adders brode and S. Paule calleth the Galathians fooles Gala. 2. and men without vnderstāding in the second chapiter of his epistle wrytten to them Luc 24 yea Chryst himselfe in the .xxiiii. of Luke calleth his dere beloued apostles fooles and sloo of belefe and the thyng which they dyd cannot be iudged vncharitable therefore we must saye that when such as haue aucthoritie vpon a good and Godlye zeale rebuke trespassours and offenders thereby to make them ashamed of there euyl doynges and the rather to leaue the same that thys kynd of rebuking is laweful and in no wise ment in the foresaid talke of Chryst But the onely thing that is there forbydden is the breache of charitie when one man meaneth no good at all to an other but for the onelye satisfyeng of his vncharitable harte wysheth hym hurte in his harte or vtteryng his secret vncharitable mynde doth thou hym or tushe at hym or finally speaketh contumelious wordes expresly vnto hym callyng him foole idiot or by other lyke opprobrious names Wherefore to conclude seinge you nowe know what parfytte loue and charitie our sauiour Chryst doth requyre to be in vs lette all accustomed rancor and malyce from henceforthe be vtterlye banyshed from emongest vs that we dwellyng in charitie may dwel in God and haue here in this lyfe GOD dwell in vs and in the worlde to come dwell in heauen with hym for euer which graunte vnto vs the blessed trinitie the father the sonne and the holye Ghost to whome be all honor and glory world without ende Amen Io. Harpesfelde sacrae theologiae professor Arch. London ¶ An Homelie of the church what it is and of the commoditie thereof WHosoeuer good people wyll call to hys remembraūce the inestimable goodnes of almightye God and his inestimable mercye towardes vs nothing deseruing the same yf ther be any spotte of heuenly grace in that person he shall be ashamed of hys owne vnthankefulnes and disobediens and be compelled to fal downe in body and soule before our Lorde to aske pardon for his transgression Of the which goodnes and mercy of God you haue a sufficiente and moost euident declaration in these godly and deuoute homelies that are set fourth to you of the creation and redemption of mā Neuerthelesse for your further instruction ghostlye comforte in this behalfe I haue thought good to lette you vnderstande an other hye benefyte geuen to vs by our sauioure and redemer Iesus Chryste that we hauynge perfyt knowledge of God maye euermore prayse and magnifye hym accordynge to our moost bounden duetye And this hye and heauenlye benefyte is the holye catholyke churche whiche our deare and dreadfull Sauyour both before and after his paynefull death dyd ordeyne and appoynt to be for euer to vs a moost louynge tender mother a perpetual preseruation for our soule helth and a pyllar of truth in al oure doubtfull daungers Whiche churche forsomuche as it hath bene latelye assaulted by sundry sectes and heresies and so sore shaken that many more is the pytie hath separate them selues from the same and wylfully haue runne a straye beynge ledde and caried with euery waue and wynde of newe lernynge I purpose by Gods grace to open shortely to you what this churche is ☜ what maner of churche it is and what commoditie we haue by it Fyrst the churche is a conuocation of all people throughout the whole worlde professynge one fayth of God and one vse of all the holy sacramentes whiche churche because it is purchased and sanctified by the death of oure Sauyoure Iesus Christe it is moost derely beloued to God the father and is called in holy Scripture by most hie and excellent names as Corpus Christi Sponsa Christi Regnum coelorum c. that is to saye The bodye misticall of Christe the spouse of Christe the kyngedome of heauen For S. Paule speakynge of Chryste fayth Ephes 4. That he hath appoynted sundry officers to maintayne the holy ones into the worke of ministration to the edifieng of the body of Christ And kynge Salomon taught by the holy ghost did forsee the dignitie and beutye of this holye churche and sayde in the name of GOD therebye Vna est columba mea perfecta mea That is to saye One is my dooue Cantic 4. and my perfyt one With many other such louyng wordes as my syster my spouse c. And saynt Paule byddeth husbandes to loue there wyues Ephes 5 euen as Chryst loued the churche Lykewyse in the holy Gospell our sauiour Chryste doth compare the churche to sondry thynges vnder the name of the kyngdome of heauē Math. 20 as vnto a king which made a maryage for his sonne sometymes to tenne Vyrgynes Math. 25 and many such other by al which names and callyngs we may lerne that the churche is a high and excellent thing and dearely beloued to almyghty God who for hys churche sake dyd giue hys onely sonne to most vyle death and for the which also he hath prepared the kyngdome of heauen Nowe forasmuche as we rede of an other churche in the holy scrypture which is called Ecclesia malignantium Psalm 25 The churche of the malingnant noughtye people And yet of late a great number of scismaticall persones being in verye dede members of thys malygnant churche haue vsurped to thē selues the name of the true churche I intende to gyue you sufficient instruction to dyscerne and know the true churche of Chryst from all hereticall and scysmaticall congregations Fyrst this holye and true churche of Chryst is called in our Crede as it is in dede the catholyke churche That is to saye the vniuersal church bycause it is not lurkyng in anye corner or any one country but is in all countryes dyspersed neyther is thys catholyke churche hid from vs or inuisible or vnknowen but we may easely dyscerne and know the same For christ doth call it Ciuitatem supra montem A citie vpon an hyll Math. 5.

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

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

when good men receaue the sacrament that they receaue the bodye and bloude of Christ both sacramentally and spiritually to but when euyll men receaue it that they receaue the body of Chryst sacramentally only not spiritually because they come vnto it vnworthely and therefore do they procure thereby to theim selues dampnation But nowe to open fardar the very meaning of those wordes of Chryst It is the spirit that geueth lyfe the fleshe profiteth nothing you shal vnderstande that these wordes are taken of the catholyke church in two most godly senses the one is to meane by the spirite the godhed and by the fleshe the nature of man as yf he had sayd it is the godhed that causeth my fleshe to be able to gyue lyfe nether is my fleshe the fleshe of a bare man for then it beyng eaten coulde not profyt you but my fleshe is vnited in vnitie of person to the godhed so that it is thereby able to brynge lyfe to the worthy eater therof Thus doeth Cyryll Cirill vpon the .vi of Saynte Iohn expounde these wordes And to lyke purpose saincte Augustyne Augustine sayeth vppon the .vi. of Ihon that as knowledge beyng seperated from charitie maketh men proude but beynge ioyned with charytye doth edyfye euen so mans fleshe not vnyted to the Godhed and beyng eaten doth not profytte but the fleshe of Chryst which is in him in vnitie of person inseperably vnited to the godhed being worthelye receaued must nedes hyghly profyt The other sēse of those wordes to meane by the spirit a spirituall vnderstandyng of Christes promyse made in Capernaum when he sayde Iohn 6. the foode that I wyl giue vnto you is my fleshe which wordes be then vnderstanded spiritually whē they be taken to meane that thing which passeth the power of nature to doo and mans wyt by naturall reason to comprehende lykewyse by the fleshe is to be ment a fleshely vnderstandynge of the sayde promysse as to vnderstande without fayth in Christes deitie as the Capernaites did which toke Chryst but for a bare man so conceaued no otherwyse of the eatyng of his fleshe then of commen meat bought in the shambles Thys sense hath S. Chrysostome Chrisostome wryting vpon the .vi. of Iohn and S. Augustyne wryting vppon the same Chapter ¶ Obiection An other obiection is ther by occasion that this truth is not expressed in the commē crede ¶ Which obiection doth procede of an ignoraūce Aunsvver lacke of knowledge of the fyrst institution of the crede For in the primatyue church when men of all ages dyd sodenly turne from gentility to the christiā religion and yet then were not by and by vpon suche there turne admitted to any sacramente but fyrste were instructed in artycles necessary for them to beleue before they were baptised this common crede was taught them and they were for that tyme called Catechumini that is younglynges in Chrystes religion and begynners admytted but to the fyrste principles of the chrystian faythe durynge whyche tyme they were not suffered so muche as to be present at the masse but after the gospel were quyte excluded from the same as by the vndoubted wrytynges of the auncient fathers in christes church maye most euidently appeare So that this reason is fōd and to no purpose to say that because it is not in the commen crede expresly set fourth that in the sacrament of the aultar is the very bodye and bloude of our sauiour christ therfore no christian man is boūd to beleue it so to be S. Chrysostome Chrisostome and S. Augustyne Augustine hauyng occasion many tymes in their sermones made by them to speake of this Sacrament for asmuch as amōg theire audience were as wel yonglynges not yet baptysed as other faythfull already christened did vse oft to say Quod fideles norūt that is which the faithful or they that be al redy baptised know or such lyke thing and would not then expreslye declare the trueth touching the sacramente of the aultare for that it was not the maner to reueyle such misteries to those yonglinges but to them was in general as sufficient for saluation prescribed in that common crede that they should beleue the catholike churche which not onely was sufficient thā for thē beleuynge the other articles of there crede but is sufficient at this present also for vs cōfirminge oure selues in all poyntes to the common belefe of the catholyke church which is the surest pyller that men may lene vnto be they learned or vnlearned and such a pyller as who that most strongly cleueth to is in most assured state of euerlastyng lyfe ¶ There are other obiections obiection vppon .iii. particuler artycles of our crede which are that Christ is ascended and sytteth at the right hand of God the father from thense shall come to iudge the quicke and the deade ¶ Which articles yet being rightly vnderstanded Aunsvvere should rather confyrme vs in the true catholyke belefe of the presence of christes body in the sacrament of the aultare For as it is aboue nature for a mans bodye to ascende and aboue the worthynes of mans nature to syt at the ryghte hande of God the father that is to be of equall power and glory with God the father and fynally as it is aboue the aucthoritie of mans nature to gyue sentence of eternal death and lyfe vpon all mankynde and yet euerye good manne stedfastly beleueth al these supernaturall powers in Christ touching his manhed bicause he is both God and man and to god nothing is impossible euen so shuld we with like belefe knowing that Christ is omnipotent credite al other thynges done or spoken by Christ and be moost certen that how so euer they seme in appearaunce to our reason yet in very dede they agree and stand ryghte well with those foresayd .iii. articles of our crede that though we cannot by oure wittes conceaue howe Chryst is ascended and is neuertheles in the Sacrament also yet they must nedes be both beleued bycause gods worde doth affyrme them bothe and the catholyke churche dothe beleue them bothe whyche churche hath alwayes taught that Chryst is in heauen in the visyble fourme of a man and in the sacrament vnder the visible fourmes of bread and wine hys wysedome so ordeyning that with our hartes we shoulde beholde hys glory as he sytteth in heauen at the ryghte hande of the father and wythall should fede on his very body in the sacrament to receaue the more grace and thervpon so to be gouerned with his spirite that hereafter we also myghte be partakers of the lyke glory in heauen And albeit these solutions mighte sufffise and instructe sufficientlye the vnlearned people to aunswere bothe to these and all other common obiections made agaynste the Sacramente of the Aultare troublynge moche the heades of the simple people by their folye in crediting euill and pernicious scholemaysters to theyr destruction wher giuing credite