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

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

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

pestilent traditions false interpretacions and gloses had corrupted and almooste clerelye stopped vp this pure well of Gods lyuely woorde teaching that this loue and charitye pertayned onely to a mans frendes and that it was sufficiente for a man to loue them whyche doo loue hym and to hate hys fooes therefore Christe dyd open this well agayne purged it and scoured it by gyuynge vnto hys godlye lawe of Charitie a true and clere interpretation which is this that we ought to loue euery mā bothe frende and fooe addynge thereto what commodity we shal haue thereby and what in cōmodity by dooynge the contrarye What thynge can we wysshe so good for vs as the heauenlye father to repute and take vs for hys chyldren And this shall we be sure of sayeth Christ yf we loue euery man without exception And yf we doo otherwyse sayeth he we be no better thā Phariseis Publicans and heathen persons and shall haue oure rewarde with them that is to be excluded from the number of gods elect chyldren and from hys euerlastyng inheritaunce in heauen Thus of true Charitye Christ taughte that euery man is bounde to loue God aboue al thinges and to loue euery man frende and fooe And thus lykewyse he dyd vse hym selfe exhortynge hys aduersaries rebukynge the faultes of hys aduersaryes and whan he coulde not amende them yet he prayed for theim Fyrste he loued God his father aboue al thinges so muche that he sought not hys owne glorye and wyll but the glorye and wyll of hys father Iohn 5. I seke not sayde he Iohn v. myne owne wyll but the wyll of hym that sent me Nor he refused not to dye to satysfye hys fathers wyll Math. 26. sayeng Math. xxvi Yf it may be let this cuppe of death goo from me yf not thy wyll be doone and not myne He loued also not onely hys frendes but also hys enemyes whyche in their hartes dyd beare exceding great hatred agaīst hym and in theyr tongues spake all euyll of him and in theyr actes and dedes pursued hym wyth al their myght and power euē vnto death Yet al this notwythstandynge he withdrewe not hys fauour from theim but styll loued them preached vnto them of loue rebuked theyr false doctryne theyr wycked lyuynge and dyd good vnto them pacientlye acceptynge what soeuer they spake or dyd agaynste him When they gaue hym euell woordes he gaue none euyll agayne when they dyd stryke hym he dyd not smyte agayne And when he suffred deathe he dyd not slea them nor threaten them but prayed for thē and referred all thynges to hys fathers wyll And as a shepe that is led vnto the shambles to be slayne Esai 53. Act. 8. and as a lambe that is shorne of hys flese dyd make no noyse nor resistence euen so wente he vnto hys deathe wythoute any repugnaunce or openynge of hys mouthe to saye anye euyll Thus haue I described vnto you what charitye is aswell by the doctryne as by the example of Christ hym selfe Whereby also euery man may without erroure know hym selfe what state and condition he standeth in whether he be in charitye and so the chylde of the father in heauen or not For althoughe almoste euery man perswadeth him selfe to be in Charity yet let him examyne none other man but hys owne harte his life and conuersation and he shall not be deceyued but truly decerne and iudge whether he be in perfyte charitye or not For he that foloweth not hys owne appetite and wyll but gyueth hym selfe earnestly to God to doo all hys wyll and commaundementes he maye be sure that he loueth God aboue all thynges and els suerlye he loueth hym not what so euer he pretende Iohn 14. As Chryste sayd If ye loue me kepe you my cōmaundementes For he that knoweth my commaundementes dothe kepe them he it is sayeth Christ that loueth me And agayne he sayeth He that loueth me wyl kepe my woorde and my father wyll loue hym and we wyll bothe come to hym and dwel wyth hym And he that loueth me not wyll not kepe my woordes And lykewyse he that beareth good harte and mynde and vseth well hys tongue and dedes vnto euery man frende and fooe he maye knowe thereby that he hathe charity And then he is sure also that almyghty God taketh hym for hys dere beloued sonne as Saincte Ihon sayeth in the thyrde Chapiter of hys fyrste canonicall Epistle Hereby manifestlye are knowen the chyldren of God from the children of the deuyll For who so euer dothe not loue hys brother belongeth not vnto God But the peruerse nature of man corrupte wyth synne and destitute of Gods woorde and grace thinketh it against all reason that a man shoulde loue hys enemye and hathe many perswasions whyche induceth hym to the contrarye Agaynste all whyche reasons we oughte aswell to set the teachynge as the lyuynge of oure sauioure Christe who louynge vs when we were hys enemyes dothe teache vs to loue our enemyes He dyd paciently take for vs many reproches suffred beatynge and moost cruell deathe Therfore we be no members of hym yf we wyll not folowe hym For as S. Peter sayeth i. Peter 2. Christe suffered for vs leauynge vs an example that we should folowe him Furthermore we must consider that to loue oure frendes is no more but that which theues adulterers homicides and all wycked persons doo in so muche that Iewes Turkes Infidels and all brute beastes doo loue them that bee theyr frendes of whome they haue theyr lyuynge or any other benefytes But to loue our enemies is the proper cōdition onely of them that be the children of God the disciples and folowers of Christ Notwithstanding mans frowarde and corrupte nature wayeth ouer depely many times the offence and displeasure done vnto hym by enemyes and thynketh it a burden intollerable to be bounde to loue them that hate him But the burden shoulde be easye ynoughe yf on the other syde euery man woulde consyder what dyspleasure he hath done to hys enemy agayne what pleasure he hathe receyued of hys enemye And yf we fynde no egall recompence neyther in receyuing pleasures of our enemy nor in rendryng dyspleasure vnto hym agayne then let vs ponder the displeasures whyche we haue done agaynste almighty God Howe often and howe greuously we haue offended hym Whereof yf we wyll haue of God forgyuenes there is none other remedye but to forgyue the offēces done vnto vs whyche be very small in comparison of oure offences done agaynste God And yf we consyder that be whych hath offended vs deserueth not to be forgyuen of vs let vs consyder againe that we muche lesse deserue to be forgyuen of God And althoughe our enemy deserue not to be forgyuen for hys owne sake yet we oughte to forgyue hym for gods loue consyderynge howe great and manyfest benefytes we haue receyued of hym withoute oure desertes and that Christe hathe deserued of vs that for his sake we should forgyue them

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

the aultare Besydes this the body and bloude of our sauiour Christ as it is in the sacramēt vnder the fourmes of breade and wine maye in that respecte also very well be a remembraunce of it selfe as it honge on the crosse in the vysyble fourme of a mortall man and as it is nowe in heauen in the forme of an immortall man Farthermore when our sauiour sayde Do this in the remembraūce of me he ment they should do the whole ministratiō which he then dyd in remembraunce of hym which whole ministration cannot be accordynglye doone otherwyse but that there must nedes be present the verye body and bloude of our sauioure Christe Obiections ¶ Another common obiection there is gathered of the woordes of Christ Mathew xxvi Math. 26. When he said Poore men ye shal haue alwayes with you but me shall ye not alwayes haue with you Some haue vpon these woordes concluded that the body and bloude of our sauioure Christ cannot be in the sacrament of the aulter for then saye they Christ should be alway with vs. whereof hym selfe saythe the cōtrary ¶ But yf those mē so concluding Aunsvvere would no more but confer sainct Marke and saincte Mathew together touchynge the foresayde woordes of Christ and by that the one Euāgelist sayeth would sincerely iudge what the other ment they shoulde sone perceue this their obiectiō to be of no force or strēgth at al to proue that they thereby goo about to proue For sainct Marke in his .xiiij. Mar. 14. Chapiter fyrste telleth the story of the woman whiche came to Christe and brought with her an Alabaster boxe of moost precious oyntment and poured the ointmēt on his head next he telleth howe certen of the dysciples did murmure and grudge at that facte of the woman and sayd What meaneth this losse and waste of oyntement Might it not haue bene sold for more then thre C. pence geuē to the poore Thyrdely he telleth howe oure sauioure beynge offended wyth the dysciples for theyr murmurynge agaynst the woman and how withall he allowyng and commendynge her facte dyd say in this maner Let her alone Why are ye greuouse vnto her she hath done a good dede for alwayes shal you haue poore men amongest you and when ye shall please you may bestowe your charitie on them but me shall ye not haue alwayes amongest you This woman hath bestowed on me that she had and she hathe preuented to anoynt my body against it shal be buryed By this processe of S. Marke it is euydent that our sauiour in al that his talke had a respecte to the charitie whiche that woman then shewed vpon hym when she poured the precious oyntment on his heade the lyke whereof he sayeth no man should be able to shew on him in time to come meaning that when he should once ryse from death to lyfe and haue an immortall bodye that then he woulde not looke to receyue the lyke at anye mannes handes but that then men myght at their pleasure bestowe on the poore who alwayes are in the worlde in the mortall estate and may by charitye of good folke be releued and comforted In such sorte in dede our sauiour is not nowe amongest vs but the beynge of hys body and bloud in the Sacramēt of the aultar is after another sorte For in the Sacrament he is to fede vs with his body and bloude and not vysybly to shewe him selfe vnto vs as he thē did to his apostles nor to haue ointment poured on him as he then had ¶ Obiection Another obiection is there gathered partely of S. Paule in the .x. of his firste Epystle to the Corinthians where he speaketh of a spirituall meate 1. Corin. ● and spirituall drynke partelye of Christes wordes in the .vi. of Ihon Iohn 6. where he saith that It is the spirite which geueth lyfe and that the fleshe profyteth nothyng partly vpon the common maner of speakyng vsed of the Catholyke churche whiche calleth the Bodye and bloude of our Sauiour Chryste in the sacrament of the aultar a spirituall meate and a spirituall drynke ¶ For aunswere Aunsvvere to which obiection it is fyrste to be vnderstanded that one selfe thing may be bothe spirituall and yet neuerthelesse of a corporall substaunce to As for example the body of man after the resurrection shall as S. Paule wytnessheth in the .xv. chapiter of his fyrst Epystle to the Corinthians be spiritual i. Corin. 15. yet it shal be then the same in substaūce that it is nowe Agayne Manna a meate which God sēt to the children of Israell in wyldernes is bothe in Scripture and of the catholyke churche also called a spiritual meat and the water lykewyse which god gaue them out of a rocke is called a spiritual drinke and yet as well Manna as the water were of a bodily substaunce In the .vi. to the Galathians Galath 6. sainct Paule calleth mortall men liuing then on the earth spiritual Wherefore spirituall is not so to be taken alwayes as to exclude corporall but that thynge whatsoeuer it be may be called spirituall wherin is a worke wrought by god aboue nature For as god is a spirite so are his supernatural workes called spirituall and the thinges also on and in whome such workes are wrought are named spiritual thynges and therefore Manna though it were of a bodelye substaunce yet for that it came miraculouslye from aboue by the onelye power of God and not of nature is and may wel be called a spiritual meate And the dryncke whiche issued oute of the rocke albeit it was insubstaunce very water yet for that God by his omnipotency made it sodenlye to issue out of a rocke it is named a spirituall drynke Oure bodyes lykewyse after the resurrection shal haue in them immediatly of God aboue the power of nature immortalitie incorruptibilitie with other lyke supernaturall qualities and for that cause they shal after the resurrection be spirituall bodyes Nowe then what necessity is there that because the body of our sauiour Chryst in the Sacrament of the Aultar is a spirituall meate therefore it shoulde not be also the corporall substaunce of his body When the catholyke churche doth saye that the bodye of Chryste in the Sacrament is a spirituall bodye it meaneth that it is there onelye thoroughe the almightye power of God and not by the power or manoure of nature Lykewyse when the catholyke churche sayeth that the body of Chryste is to be receyued there spiritually it meaneth not that therefore the verye body of Chryst is not there to be receaued really in very dede For this worde spiritually dothe signifye onely the maner of the receauyng and doth not importe the substaunce of the thynge so receyued Besides this the catholike churche beleuynge that in the Sacrament of the aultare is alwayes reallye the body and bloude of our sauiour Chryst doth yet put a difference in the maner of receauyng thereof and vseth to saye that